{"type":"hermes-book-pack","version":"1.0","name":"The Upanishads","books":[{"meta":{"key":"upan","en":"The Upanishads","gr":"उपनिषद्","color":"#6b5a8c","author":"The Upanishads","kind":"prose"},"text":{"title":"The Upanishads","greek":"उपनिषद्","translator":"Max Müller, 1884","kind":"prose","reference":{"label":"Section","abbr":"§","placeholder":"e.g. 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","t":"Jagban, a village in the Mithila region of Bihar, Eastern India — the supposed birthplace of the sage Yajnavalkya, author of the oldest Upanishad text. ‘Brihadaranyaka’, fl. c. 700 BC"},{"sp":"HDR","t":"The Upanishads (Müller 1884 Translation)"},{"ref":"1.1","t":"<em>Translated by Max Müller, 1884</em>"},{"ref":"1.2","t":"These ancient Sanskrit texts of the late Vedic and post-Vedic periods document the transition from the archaic ritualism of the Veda (the oldest scriptures of Hinduism) into new religious ideas and institutions, exploring central religious concepts of Hinduism. They deal with meditation, philosophy, consciousness and ontological knowledge, while the <em>Vedas</em> dealt more with mantras, benedictions, rituals, ceremonies and sacrifices."},{"ref":"1.3","t":"Among the most important literature in the history of Indian religions and culture, the <em>Upanishads</em> document a wide variety of rites, incantations and esoteric knowledge, departing from Vedic ritualism and interpreted in various ways in the later commentarial traditions. The central concern of these texts is to examine and discover the relations between ritual, cosmic realities (including gods) and the human body/person, postulating Ātman and Brahman as the “summit of the hierarchically arranged and interconnected universe”. The Sanskrit term <em>Upanishad</em> originally meant “connection” or “equivalence”, but it later came to be understood as “sitting near a teacher,” from upa “by” and ni-sad “sitting down near”, referring to a student sitting close to a teacher while receiving spiritual knowledge."},{"ref":"1.4","t":"The general location of the composition of the early <em>Upanishads</em> is considered as northern India. The region is bounded on the west by the upper Indus valley, on the east by lower Ganges region, on the north by the Himalayan foothills and on the south by the Vindhya mountain range. Scholars generally believe that the early <em>Upanishads</em> were produced at the geographical centre of ancient Brahmanism, Kuru-Panchala and Kosala-Videha, a “frontier region” of Brahmanism, together with the areas immediately to the south and west of these. This region covers modern Bihar, Nepal, Uttar Pradesh, Uttarakhand, Himachal Pradesh, Haryana, eastern Rajasthan, and northern Madhya Pradesh."},{"ref":"1.5","t":"There are 108 extant <em>Upanishads</em>, of which the first dozen or so are the oldest and most important and are referred to as the principal (<em>mukhya</em>) <em>Upanishads</em>. They are found chiefly in the concluding part of the Brahmanas and Aranyakas and were, for centuries, memorised by each generation and passed down orally. The <em>mukhya Upanishads</em> predate the Common Era, though there is no scholarly consensus on their date or even on which ones are pre- or post-Buddhist. The <em>Brhadaranyaka</em> is regarded as particularly ancient by modern scholars. Of the remainder, 95 <em>Upanishads</em> are part of the <em>Muktikā</em> canon, composed from about the last centuries of first millennium BC through to c. fifteenth century AD. New <em>Upanishads</em>, beyond the 108 in the <em>Muktika</em> canon, continued to be composed throughout the modern era, though they often deal with subjects unconnected to the <em>Vedas</em>. The mukhya <em>Upanishads</em>, along with the <em>Bhagavad Gita</em> and the <em>Brahmasutra</em> are interpreted in divergent ways in the several later schools of Vedanta."},{"ref":"1.6","t":"In the early nineteenth century, translations of the <em>Upanishads</em> started to attract attention from a Western audience. The German philosopher Arthur Schopenhauer was deeply impressed by their nature and called them “the most profitable and elevating reading which... is possible in the world.” Modern era Indologists have discussed the similarities between the fundamental concepts in the <em>Upanishads</em> and the works of major Western philosophers."},{"ref":"1.7","t":"The authorship of most <em>Upanishads</em> is unknown, as almost all the early literature of India was anonymous. The ancient <em>Upanishads</em> are embedded in the <em>Vedas</em>, which some traditionally consider to be <em>apauruseya</em>, “not of a man, superhuman” and “impersonal, authorless”. The Vedic texts assert that they were skillfully created by Rishis (sages), after inspired creativity, just as a carpenter builds a chariot."},{"ref":"1.8","t":"The various philosophical theories in the early <em>Upanishads</em> have been attributed to famous sages such as Yajnavalkya, Uddalaka Aruni, Shvetaketu, Shandilya, Aitareya, Balaki, Pippalada and Sanatkumara. Women, such as Maitreyi and Gargi, participate in the dialogues and are also credited in the early <em>Upanishads</em>. Many believe that the early <em>Upanishads</em> were interpolated and expanded over time. There are differences within manuscripts of the same <em>Upanishad</em> discovered in different parts of South Asia, differences in non-Sanskrit versions of the texts that have survived, and differences within each text in terms of metre, style, grammar and structure. Therefore, existing texts are believed to be the work of many authors."},{"ref":"1.9","t":"The <em>Brhadaranyaka</em> and the <em>Chandogya</em>, the two earliest <em>Upanishads</em>, are heavily edited texts, with much older sources than the others. The two texts are pre-Buddhist and may be placed in the seventh to sixth centuries BC. The three other early prose <em>Upanishads</em> — <em>Taittiriya</em>, <em>Aitareya</em> and <em>Kausitaki</em> are next and are likely pre-Buddhist, dating to the sixth to fifth centuries BC. The oldest of the verse <em>Upanishads</em>, the <em>Kena</em> is followed by the <em>Katha</em>, <em>Isa</em>, <em>Svetasvatara</em> and <em>Mundaka</em>, likely composed in the last few centuries BC. They reveal strong theistic tendencies and are probably the earliest literary products of the theistic tradition, whose later literature includes the <em>Bhagavad Gita</em> and <em>Puranas</em>."},{"ref":"1.10","t":"The first German translation appeared in 1832 and Roer’s English version appeared in 1853. However, Max Mueller’s 1879 and 1884 editions were the first systematic English treatment to include the 12 principal <em>Upanishads</em>. In 1844 Müller had studied in Berlin with Friedrich Schelling, where he had started to translate the <em>Upanishads</em> and continued to research Sanskrit under Franz Bopp, the first systematic scholar of the Indo-European languages. Schelling inspired Müller to relate the history of language to the history of religion. In 1845, Müller moved to Paris to study Sanskrit under Eugène Burnouf, who encouraged him to publish the complete <em>Rigveda</em>, making use of the manuscripts available in England. He moved to England in 1846 to study Sanskrit texts in the collection of the East India Company. Müller’s connections with the East India Company and with Sanskritists based at Oxford University led to a career in Britain, where he eventually became the leading intellectual commentator on the culture of India. At the time, Britain controlled this territory as part of its Empire. This led to complex exchanges between Indian and British intellectual culture, especially through Müller’s links with the Brahmo Samaj. At that time the Vedic scriptures were little-known in the West, though there was increasing interest in the philosophy of the <em>Upanishads</em>. Müller believed that their sophisticated viewpoint could be linked to the henotheism of early Vedic Brahmanism from which it evolved."},{"sp":"IMG","src":"data:image/jpeg;base64,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","t":"‘Brihadaranyaka Upanishad’, verses 1.3.1 to 1.3.4 — the oldest of the ‘Upanishads’, estimated to have been composed in the seventh century BC"},{"sp":"IMG","src":"data:image/jpeg;base64,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","t":"A page of ‘Isha Upanishad’ 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","t":"An encounter between an aged ascetic and his young disciple within an ashram during the monsoon season — Basohli or Mankot, Punjab Hills, India,, c. 1740"},{"sp":"HDR","t":"I. The Khandogya-Upanishad"},{"ref":"15.1","t":"THE <em>KH</em>ÂNDOGYA-UPANISHAD BELONGS to the Sâma-veda. Together with the B<em>ri</em>had-âra<em>n</em>yaka, which belongs to the Ya<em>g</em>ur-veda, it has contributed the most important materials to what may be called the orthodox philosophy of India, the Vedânta 47, i.e. the end, the purpose, the highest object of the Veda. It consists of eight adhyâyas or lectures, and formed part of a <em>Kh</em>ândogya-brâhma<em>n</em>a, in which it was preceded by two other adhyâyas. While MSS. of the <em>Kh</em>ândogya-upanishad and its commentary are frequent, no MSS. of the whole Brâhma<em>n</em>a has been met with in Europe. Several scholars had actually doubted its existence, but Rajendralal Mitra 48, in the Introduction to his translation of the <em>Kh</em>ândogya-upanishad, states that in India ‘MSS. of the work are easily available, though as yet he has seen no commentary attached to the Brâhma<em>n</em>a portion of any one of them.’ ‘According to general acceptation,’ he adds, ‘the work embraces ten chapters, of which the first two are reckoned to be the Brâhma<em>n</em>a, and the rest is known under the name of <em>Kh</em>ândogya-upanishad. In their arrangement and style the two portions differ greatly, and judged by them they appear to be productions of very different ages, though both are evidently relics of pretty remote antiquity. Of the two chapters of the <em>Kh</em>ândogya-brâhma<em>n</em>a 49, the first includes eight sûktas (hymns) on the ceremony of marriage, and the rites necessary to be observed at the birth of a child. The first sûktas is intended to be recited when offering an oblation to Agni on the occasion of a marriage, and its object is to pray for prosperity in behalf of the married couple. The second prays for long life, kind relatives, and a numerous progeny. The third is the marriage pledge by which the contracting parties bind themselves to each other. Its spirit may be guessed from a single verse. In talking of the unanimity with which they will dwell, the bridegroom addresses his bride, “That heart of thine shall be mine, and this heart of mine shall be thine 50.” The fourth and the fifth invoke Agni, Vâyu, <em>K</em>andramas, and Sûrya to bless the couple and ensure healthful progeny. The sixth is a mantra for offering an oblation on the birth of a child; and the seventh and the eighth are prayers for its being healthy, wealthy, and powerful, not weak, poor, or mute, and to ensure a profusion of wealth and milch-cows. The first sûkta of the second chapter is addressed to the Earth, Agni, and Indra, with a prayer for wealth, health, and prosperity; the second, third, fourth, fifth, and sixth are mantras for offering oblations to cattle, the manes, Sûrya, and divers minor deities. The seventh is a curse upon worms, insects, flies, and other nuisances, and the last, the concluding mantra of the marriage ceremony, in which a general blessing is invoked for all concerned.’"},{"ref":"15.2","t":"After this statement there can be but little doubt that this Upanishad originally formed part of a Brâhma<em>n</em>a. This may have been called either by a general name, the Brâhma<em>n</em>a of the <em>Kh</em>andogas, the followers of the Sâma-veda, or, on account of the prominent place occupied in it by the Upanishad, the Upanishad-brâhma<em>n</em>a 51. In that case it would be one of the eight Brâhma<em>n</em>as of the Sâma-veda, enumerated by Kumârila Bha<em>tt</em>a and others 52, and called simply Upanishad, scil. Brâhma<em>n</em>a."},{"ref":"15.3","t":"The text of the Upanishad with the commentary of <em>S</em>aṅkara and the gloss of Ânandagiri has been published in the Bibliotheca Indica. The edition can only claim the character of a manuscript, and of a manuscript not always very correctly read. A translation of the Upanishad was published, likewise in the Bibliotheca Indica, by Rajendralal Mitra."},{"ref":"15.4","t":"It is one of the Upanishads that was translated into Persian under the auspices of Dârâ Shukoh 53, and from Persian into French by Anquetil Duperron, in his Oupnekhat, i.e. Secretum Tegendum. Portions of it were translated into English by Colebrooke in his Miscellaneous Essays, into Latin and German by F. W. Windischmann, in his <em>S</em>aṅkara, seu de theologumenis Vedanticorum. (Bonn, 1833), and in a work published by his father, K. J. H. Windischmann, Die Philosophie im Fortgang der Weltgeschichte (Bonn, 1827-34). Professor A. Weber has treated of this Upanishad in his Indische Studien I, 254; likewise M. P. Regnaud in his Matériaux pour servir à l’histoire dc la philosophie de l’Inde (Paris, 1876) and Mr. Gough in several articles on ‘the Philosophy of the Upanishads,’ in the Calcutta Review, No. CXXXI."},{"ref":"15.5","t":"I have consulted my predecessors whenever there was a serious difficulty to solve in the translation of these ancient texts. These difficulties are very numerous, as those know best who have attempted to give complete translations of these ancient texts. It will be seen that my translation differs sometimes very considerably from those of my predecessors. Though I have but seldom entered into any controversy with them, they may rest assured that I have not deviated from them without careful reflection."},{"sp":"HDR","t":"II. The Talavakara-Upanishad"},{"ref":"16.1","t":"THIS UPANISHAD IS best known by the name of Kena-upanishad, from its first word. The name of brâhmî-upanishad (IV, 7) can hardly be considered as a title. It means ‘the teaching of Brahman,’ and is used with reference to other Upanishads also 54. <em>S</em>aṅkara, in his commentary, tells us that this Upanishad forms the ninth adhyâya of a Brâhma<em>n</em>a, or, if we take his words quite literally, he says, ‘the beginning of the ninth adhyâya is “the Upanishad beginning with the words Keneshitam, and treating of the Highest Brahman has to be taught.”’ In the eight preceeding adhyâyas, he tells us, all the sacred rites or sacrifices had been fully explained, and likewise the meditations (upâsana) on the prâ<em>n</em>a (vital breath) which belongs to all these sacrifices, and those meditations also which have reference to the fivefold and sevenfold Sâmans. After that followed Gâyatra-sâman and the Va<em>ms</em>a, the genealogical list. All this would naturally form the subject of a Sâma-veda-brâhma<em>n</em>a, and we find portions corresponding to the description given by <em>S</em>aṅkara in the<em>Kh</em>ândogya-upanishad, e<em>g</em>. the fivefold Sâman, II, 2; the sevenfold Sâman, II, 8; the Gâyatra-sâman, III, 12, I."},{"ref":"16.2","t":"Ânanda<em>g</em>ñâna tells us that our Upanishad belonged to the Sâkhâ of the Talavakâras."},{"ref":"16.3","t":"All this had formerly to be taken on trust, because no Brâhma<em>n</em>a was known containing the Upanishad. Dr. Burnell, however, has lately discovered a Brâhma<em>n</em>a of the Sâma-veda which comes very near the description given by <em>S</em>aṅkara. In a letter dated Tanjore, 8th Dec. 1878, he writes: ‘It appears to me that you would be glad to know the following about the Kena-upanishad, as it occurs in my MS. of the Talavakâra-brâhma<em>n</em>a."},{"ref":"16.4","t":"‘The last book but one of this Brâhma<em>n</em>a is termed Upanishad-brâhma<em>n</em>a. It consists of 145 khandas treating of the Gâyatra-sâman, and the 134th is a Vamsa. The Kena-upanishad comprises the 135-145 khandas, or the tenth anuvâka of a chapter. The 139th section begins: âsâ vâ idam agra âsit, &amp;c."},{"ref":"16.5","t":"‘My MS. of the Talavakâra-brâhma<em>n</em>a agrees, as regards the contents, exactly with what <em>S</em>aṅkara says, but not in the divisions. He says that the Kena-upanishad begins the ninth adhyâya, but that is not so in my MS. Neither the beginning nor the end of this Upanishad is noticed particularly."},{"ref":"16.6","t":"‘The last book of this Brâhma<em>n</em>a is the Ârsheya-brâhma<em>n</em>a, which I printed last February."},{"ref":"16.7","t":"‘Among the teachers quoted in the Brâhma<em>n</em>a I have noticed both Tândya and <em>S</em>â<em>t</em>yâyani. I should not be surprised to find in it the difficult quotations which are incorrectly given in the MSS. of Sâya<em>n</em>a’s commentary on the Rig-veda. The story of Apâlâ, quoted by Sâya<em>n</em>a in his commentary on the Rig-veda, VIII, 80, as from the <em>S</em>â<em>t</em>yâyanaka, is found word for word, except some trivial var. lectiones, in sections 220-221 of the Agnish<em>t</em>oma book of the Talavakâra-brâhma<em>n</em>a. The <em>S</em>â<em>t</em>yâyanins seem to be closely connected with the Talavakâra-<em>s</em>âkhâ.’"},{"ref":"16.8","t":"From a communication made by Dr. Burnell to the Academy (1 Feb. 79), I gather that this Talavakâra-brâhma<em>n</em>a is called by those who study it ‘<em>G</em>aiminîya-brâhma<em>n</em>a,’ after the<em>S</em>âkhâ of the Sâma-veda which they follow. The account given in the Academy differs on some particulars slightly from that given in Dr. Burnell’s letter to me. He writes: ‘The largest part of the Brâhma<em>n</em>a treats of the sacrifices and the Sâmans used at them. The first chapter is on the Agnihotra, and the Agnish<em>t</em>oma and other rites follow at great length. Then comes a book termed Upanishad-brâhma<em>n</em>a. This contains 145 sections in four chapters. It begins with speculations on the Gâyatra-sâman, followed by a Va<em>m</em>sa; next, some similar matter and another Va<em>m</em>sa. Then (§§ 135-138) comes the Kena-upanishad (Talavakâra). The last book is the Ârsheya. The Upanishad forms the tenth anuvâka of the fourth chapter, not the beginning of a ninth chapter, as <em>S</em>aṅkara remarks.’"},{"ref":"16.9","t":"The Kena-upanishad has been frequently published and translated. It forms part of Dârâ Shukoh’s Persian, and Anquetil Duperron’s Latin translations. It was several times published in English by Rammohun Roy (Translations of Several Principal Books, Passages, and Texts of the Veda, London, 1832, p. 41), in German by Windischmann, Poley, and others. It has been more or less fully discussed by Colebrooke, Windischmann, Poley, Weber, Röer, Gough, and Regnaud in the books mentioned before,"},{"ref":"16.10","t":"Besides the text of this Upanishad contained in the Brâhma<em>n</em>a of the Sâma-veda, there is another text, slightly differing, belonging to the Atharva-veda, and there are commentaries on both texts (Colebrooke, Misc. Essays, 1873, II, p. 80)."},{"sp":"HDR","t":"III. The Aitareya-Aranyaka"},{"ref":"17.1","t":"IN GIVING A translation of the Aitareya-upanishad, I found it necessary to give at the same time a translation of that portion of the Aitareya-âra<em>n</em>yaka which precedes the Upanishad. The Âra<em>n</em>yakas seem to have been from the beginning the proper repositories of the ancient Upanishads, though it is difficult at first sight to find out in what relation the Upanishads stood to the Âra<em>n</em>yakas. The Âra<em>n</em>yakas are to be read and studied, not in the village (grâme), but in the forest, and so are the Upanishads. But the subjects treated in the Upanishads belong to a very different order from those treated in the other portions of the Âra<em>n</em>yakas, the former being philosophical, the latter liturgical."},{"ref":"17.2","t":"The liturgical chapters of the Âra<em>n</em>yakas might quite as well have formed part of the Brâhma<em>n</em>as, and but for the restriction that they are to be read in the forest, it is difficult to distinguish between them and the Brâhma<em>n</em>as. The first chapter of the Aitareya-âra<em>n</em>yaka is a mere continuation of the Aitareya-brâhma<em>n</em>a, and gives the description of the Mahâvrata, the last day but one of the Gavâmayana, a sattra or sacrifice which is supposed to last a whole year. The duties which are to be performed by the Hot<em>ri</em> priests are described in the Aitareya-âra<em>n</em>yaka; not all, however, but those only which are peculiar to the Mahâvrata day. The general rules for the performance of the Mahâvrata are to be taken over from other sacrifices, such as the Vi<em>s</em>va<em>g</em>it, Katurvi<em>m</em>sa, &amp;c. which form the type (prak<em>ri</em>ti) of the Mahâvrata. Thus the two <em>s</em>astras or recitations, called âgya-praüga, are taken over from the Vi<em>s</em>va<em>g</em>it, the <em>s</em>astras of the Hotrakas from the Katurvi<em>ms</em>a. The Mahâvrata is treated here as belonging to the Gavâmayana sattra, which is described in a different <em>S</em>âkhâ, see Taittirîya Sa<em>m</em>hitâ VII, 5, 8, and partly in other Vedas. It is the day preceding the udayanîya, the last day of the sattra. It can be celebrated, however, by itself also, as an ekâha or ahîna sacrifice, and in the latter case it is the tenth day of the Ekada<em>s</em>arâtra (eleven nights sacrifice) called Pu<em>nd</em>arîka."},{"ref":"17.3","t":"Sâyana does not hesitate to speak of the Aitareya-Âra<em>n</em>yaka as a part of the Brâhma<em>n</em>a 55; and a still earlier authority, <em>S</em>aṅkara, by calling the Aitareya-upanishad by the name of Bahvrika-brâhma<em>n</em>a-upanishad 56, seems to imply that both the Upanishad and the Âra<em>n</em>yaka may be classed as Brâhma<em>n</em>a."},{"ref":"17.4","t":"The Aitareya-Âra<em>n</em>yaka appears at first sight a miscellaneous work, consisting of liturgical treatises in the first, fourth, and fifth Âra<em>n</em>yakas, and of three Upanishads, in the second and third Âra<em>n</em>yakas. This, however, is not the case. The first Âra<em>n</em>yaka is purely liturgical, giving a description of the Mahâvrata, so far as it concerns the Hot<em>ri</em> priest. It is written in the ordinary Brâhma<em>n</em>a style. Then follows the first Upanishad, Âra<em>n</em>yaka II, 1-3, showing how certain portions of the Mahâvrata, as described in the first Âra<em>n</em>yaka, can be made to suggest a deeper meaning, and ought to lead the mind of the sacrificer away from the purely outward ceremonial to meditation on higher subjects. Without a knowledge of the first Âra<em>n</em>yaka therefore the first Upanishad would be almost unintelligible, and though its translation was extremely tedious, it could not well have been omitted."},{"ref":"17.5","t":"The second and third Upanishads are not connected with the ceremonial of the Mahâvrata, but in the fourth and fifth Âra<em>n</em>yakas the Mahâvrata forms again the principal subject, treated, however, not as before in the style of the Brâhma<em>n</em>as, but in the style of Sûtras. The fourth Âra<em>n</em>yaka contains nothing but a list of the Mahânâmnî hymns 57, but the fifth describes the Mahâvrata again, so that if the first Âra<em>n</em>yaka may be looked upon as a portion of the Aitareya-brâhma<em>n</em>as, the fifth could best be classed with the Sûtras of Â<em>s</em>valâyana."},{"ref":"17.6","t":"To a certain extent this fact, the composite character of the Aitareya-Âra<em>n</em>yaka, is recognised even by native scholars, who generally do not trouble themselves much on such questions. They look both on the Aitareya-brâhma<em>n</em>a and on the greater portion of Aitareya-Âra<em>n</em>yaka as the works of an inspired Rishi, Mahidâsa Aitareya 58, but they consider the fourth and fifth books of the Âra<em>n</em>yaka as contributed by purely human authors, such as Â<em>s</em>valâyana and Saunaka, who, like other Sûtrakâras, took in verses belonging to other<em>S</em>âkhâs, and did not confine their rules to their own <em>S</em>âkhâ only."},{"ref":"17.7","t":"There are many legends about Mahidâsa, the reputed author of the Aitareya-brâhma<em>n</em>a and Âra<em>n</em>yaka. He is quoted several times as Mahidâsa Aitareya in the Âra<em>n</em>yaka itself, though not in the Brâhma<em>n</em>a. We also meet his name in the <em>Kh</em>ândogya-upanishad (III, 16, 7), where we are told that he lived to an age of 116 years 59. All this, however, would only prove that, at the time of the composition or collection of these Âra<em>n</em>yakas and Upanishads, a sage was known of the name of Mahidâsa Aitareya, descended possibly from Itara or Itarâ. and that one text of the Brâhma<em>n</em>as and the Âra<em>n</em>yakas of the Bahvrikas was handed down in the family of the Aitareyins."},{"ref":"17.8","t":"Not content with this apparently very obvious explanation, later theologians tried to discover their own reasons for the name of Aitareya. Thus Sâyana, in his introduction to the Aitareya-brâhma<em>n</em>a 60, tells us that there was once a Rishi who had many wives. One of them was called Itarâ, and she had a son called Mahidâsa. His father preferred the sons of his other wives to Mahidâsa, and once he insulted him in the sacrificial hall, by placing his other sons on his lap, but not Mahidâsa. Mahidâsa’s mother, seeing her son with tears in his eyes, prayed to her tutelary goddess, the Earth (svîyakuladevatâ Bhûmi<em>h</em>), and the goddess in her heavenly form appeared in the midst of the assembly, placed Mahidâsa on a throne, and on account of his learning, gave him the gift of knowing the Brâhma<em>n</em>a, consisting of forty adhyâyas, and, as Sâyana calls it, another Brâhma<em>n</em>a, ‘treating of the Âra<em>n</em>yaka duties’ (âra<em>n</em>yakavratarûpam brâhma<em>n</em>am)."},{"ref":"17.9","t":"Without attaching much value to the legend of Itarâ, we see at all events that Sâyana considered what we call the Aitareyâra<em>n</em>yaka as a kind of Brâhma<em>n</em>a, not however the whole of it, but only the first, second, and third Âra<em>n</em>yakas (atha mahâvratam îtyâdikam â<em>k</em>âryâ â<em>k</em>âryâ ityantam). How easy it was for Hindu theologians to invent such legends we see from another account of Mahidâsa, given by Ânandatîrtha in his notes on the Aitareya-upanishad. He, as Colebrooke was the first to point out, takes Mahidâsa ‘to be an incarnation of Nârâya<em>n</em>a, proceeding from Vi<em>s</em>âla, son of Ab<em>g</em>a,’ and he adds, that on the sudden appearance of this deity at a solemn celebration, the whole assembly of gods and priests (suraviprasaṅgha) fainted, but at the intercession of Brahmâ, they were revived, and after making their obeisance, they were instructed in holy science. This avatâra was called Mahidâsa, because those venerable personages (mahin) declared themselves to be his slaves (dâsa) 61."},{"ref":"17.10","t":"In order properly to understand this legend, we must remember that Ânandatîrtha, or rather Vi<em>s</em>ve<em>s</em>varatîrtha, whose commentary he explains, treated the whole of the Mahaitareya-upanishad from a Vaish<em>n</em>ava point of view, and that his object was to identify Mahidâsa with Nârâyana. He therefore represents Nârâyana or Hari as the avatâra of Visâla, the son of Brahman (ab<em>g</em>asuta), who appeared at a sacrifice, as described before, who received then and there the name of Mahidâsa (or Mahîdâsa), and who taught this Upanishad. Any other person besides Mahidâsa would have been identified with the same ease by Vi<em>s</em>ve<em>s</em>varatîrtha with Vish<em>n</em>u or Bhagavat."},{"ref":"17.11","t":"A third legend has been made up out of these two by European scholars who represent Mahidâsa as the son of Vi<em>s</em>âla and Itarâ, two persons who probably never met before, for even the Vaish<em>n</em>ava commentator does not attempt to take liberties with the name of Aitareya, but simply states that the Upanishad was called Aitareyî, from Aitareya."},{"ref":"17.12","t":"Leaving these legends for what they are worth, we may at all events retain the fact that, whoever was the author of the Aitareya-brâhma<em>n</em>a and the first three books of the Aitareya-Âra<em>n</em>yaka, was not the author of the two concluding Âra<em>n</em>yakas. And this is confirmed in different ways. Sâyana, when quoting in his commentary on the Rig-veda from the last books, constantly calls it a Sûtra of <em>S</em>aunaka, while the fourth Âra<em>n</em>yaka is specially ascribed to Â<em>s</em>valâyana, the pupil and successor of Saunaka 62. These two names of <em>S</em>aunaka and Â<em>s</em>valâyana are frequently intermixed. If, however, in certain MSS. the whole of the Aitareya-âra<em>n</em>yaka is sometimes ascribed either to Â<em>s</em>valâyana or <em>S</em>aunaka, this is more probably due to the colophon of the fourth and fifth Âra<em>n</em>yakas having been mistaken for the title of the whole work than to the fact that such MSS. represent the text of the Âra<em>n</em>yaka, as adopted by the school of Â<em>s</em>valâyana."},{"ref":"17.13","t":"The Aitareya-âra<em>n</em>yaka consists of the following five Âra<em>n</em>yakas:"},{"ref":"17.14","t":"The first Âra<em>n</em>yaka has five Adhyâyas:"},{"ref":"17.1a","t":"First Adhyâya, Atha mahâvratam, has four Kha<em>nd</em>as, 1-4.<br>2. Second Adhyâya,  tvâ ratham, has four Kha<em>nd</em>as, 5-8.<br>3. Third Adhyâya, Hiṅkâre<em>n</em>a, has eight 63 Kha<em>nd</em>as, 9-16.<br>4. Fourth Adhyâya, Atha sûdadohâ<em>h</em>, has three Kha<em>nd</em>as, 17-19.<br>5. Fifth Adhyâya, Va<em>s</em>a<em>m</em> sa<em>m</em>sati, has three Kha<em>nd</em>as, 20-22."},{"ref":"17.1aa","t":"The second Âra<em>n</em>yaka has seven Adhyâyas:"},{"ref":"17.6a","t":"First Adhyâya, Eshâ panthâ<em>h</em>, has eight Kha<em>nd</em>as, 1-8.<br>7. Second Adhyâya, Esha ima<em>m</em> lokam, has four Kha<em>nd</em>as, 9-12.<br>8. Third Adhyâya, Yo ha vâ âtmânam, has eight (not three) Kha<em>nd</em>as, 13-20.<br>9. Fourth Adhyâya, Âtma vâ idam, has three Kha<em>nd</em>as, 21-23.<br>10. Fifth Adhyâya, Purushe ha vâ, has one Kha<em>nd</em>a, 24<br>11. Sixth Adhyâya, Ko ‘yam âtmeti, has one Kha<em>nd</em>a, 25.<br>12. Seventh Adhyâya, Vâṅ me manasi, has one Kha<em>nd</em>a, 26."},{"ref":"17.6aa","t":"The third Âra<em>n</em>yaka has two Adhyâyas:"},{"ref":"17.13a","t":"First Adhyâya, Athâta<em>h</em> sa<em>m</em>hitâyâ upanishat, has six Kha<em>nd</em>as, 1-6.<br>14. Second Adhyâya, Prâ<em>n</em>o va<em>m</em>sa iti sthavira<em>h S</em>âkalya<em>h</em>, has six Kha<em>nd</em>as, 7-12."},{"ref":"17.13aa","t":"The fourth Âra<em>n</em>yaka, has one Adhyâya:"},{"ref":"17.15","t":"First Adhyâya, Vidâ maghavan, has one Kha<em>nd</em>a (the Mahânâmnî’s)."},{"ref":"17.15a","t":"The fifth Âra<em>n</em>yaka has three Adhyâyas:"},{"ref":"17.16","t":"First Adhyâya, Mahâvratasya pañ<em>k</em>avi<em>m</em>satim, has six Kha<em>nd</em>as, 1-6.<br>17. Second Adhyâya, (Grîvâ<em>h</em>)Yasyedam, has five Kha<em>nd</em>as, 7-11.<br>18. Third Adhyâya, (Ûrû) Indrâgnî, has four Kha<em>nd</em>as, 11-14"},{"ref":"17.16a","t":"(9-11 are labelled Aitareya-upanishad and 6-14 are labelled Bahv<em>rik</em>a-upanishad by vertical brackets in the original)"},{"ref":"17.16b","t":"With regard to the Upanishad, we must distinguish between the Aitareya-upanishad, properly so-called, which fills the fourth, fifth, and sixth adhyâyas of the second Âra<em>n</em>yaka, and the Mahaitareya-upanishad 64, also called by a more general name Bahv<em>rik</em>a-upanishad, which comprises the whole of the second and third Âra<em>n</em>yakas."},{"ref":"17.16c","t":"No explanation has ever been given why the Aitareya-upanishad should have been called Sarvasâra, which Professor Weber thinks was corrupted into Sarbsar. At all events the Aitareya-upanishad is not the Sarvasâra-upanishad, the Oupnek’hat Sarb, more correctly called Sarvopanishatsâra, and ascribed either to the Taittirîyaka or to the Atharva-veda 65."},{"ref":"17.16d","t":"The Aitareya-upanishad, properly so called, has been edited and translated in the Bibliotheca Indica by Dr. Röer. The whole of the Aitareya-âra<em>n</em>yaka with Sâyana’s commentary was published in the same series by Rajendralal Mitra."},{"ref":"17.16e","t":"Though I have had several MSS. of the text and commentary at my disposal, I have derived little aid from them, but have throughout endeavoured to restore that text which<em>S</em>aṅkara (the pupil of Govinda) and Sâyana had before them. Sâyana, for the Upanishad portion, follows <em>S</em>aṅkara’s commentary, of which we have a gloss by Ânandagñâna."},{"ref":"17.16f","t":"Colebrooke in his Essays (vol. ii, p. 42) says that he possessed one gloss by Nârâya<em>n</em>endra on <em>S</em>aṅkara’s commentary, and another by Ânandatîrtha on a different gloss for the entire Upanishad. The gloss by Nârâya<em>n</em>endra 66, however, is, so Dr. Rost informs me, the same as that of Ânanda<em>g</em>ñâna, while, so far as I can see, the gloss contained in MS. E. I. H. 2386 (also MS. Wilson 401), to which Colebrooke refers, is not a gloss by Ânandatîrtha at all, but a gloss by Visvesvaratîrtha on a commentary by Ânandatîrthabhagavatpâdâ<em>k</em>ârya, also called Pûr<em>n</em>apra<em>g</em>ñâkârya, who explained the whole of the Mahaitareya-upanishad from a Vaish<em>n</em>ava point of view."},{"sp":"HDR","t":"IV. The KaushItaki-BrAhmana-Upanishad"},{"ref":"18.1","t":"THE KAUSHÎTAKI-UPANISHAD, OR, as it is more properly called, the Kaushîtaki-brâhma<em>n</em>a-upanishad, belongs, like the Aitareya-upanishad, to the followers of the Rig-veda. It was translated into Persian under the title of Kokhenk, and has been published in the Bibliotheca Indica, with <em>S</em>aṅkarânanda’s commentary and an excellent translation by Professor Cowell."},{"ref":"18.2","t":"Though it is called the Kaushîtaki-brâhma<em>n</em>a-upanishad, it does not form part of the Kaushîtaki-brâhma<em>n</em>a in 30 adhyâyas which we possess, and we must therefore account for its name by admitting that the Âra<em>n</em>yaka, of which it formed a portion, could be reckoned as part of the Brâhma<em>n</em>a literature of the Rig-veda (see Aitareya-âra<em>n</em>yaka, Introduction, p. xcii), and that hence the Upanishad might be called the Upanishad of the Brâhma<em>n</em>a of the Kaushîtakins 67."},{"ref":"18.3","t":"From a commentary discovered by Professor Cowell it appears that the four adhyâyas of this Upanishad were followed by five other adhyâyas, answering, so far as we can judge from a few extracts, to some of the adhyâyas of the Aitareya-âra<em>n</em>yaka, while an imperfect MS. of an Âra<em>n</em>yaka in the Royal Library at Berlin (Weber, Catalogue, p.20) begins, like the Aitareya-âra<em>n</em>yaka, with a description of the Mahâvrata, followed by discussions on the uktha in the second adhyâya; and then proceeds in the third adhyâya to give the story of <em>K</em>itra Gâṅgyâyani in the same words as the Kaushîtaki-upanishad in the first adhyâya. Other MSS. again adopt different divisions. In one MS. of the commentary (MS. A), the four adhyâyas of the Upanishad are counted as sixth, seventh, eighth, and ninth (ending with ityâra<em>n</em>yake navamo ‘dhyâya<em>h</em>); in another (MS. P) the third and fourth adhyâyas of the Upanishad are quoted as the fifth and sixth of the Kaushîtakyâra<em>n</em>yaka, possibly agreeing therefore, to a certain extent, with the Berlin MS. In a MS. of the <em>S</em>âṅkhâyana Âra<em>n</em>yaka in the Royal Library at Berlin, there are 15 adhyâyas, 1 and 2 corresponding to Ait. Âr. 1 and 5; 3-6 containing the Kaushîtaki-upanishad; 7 and 8 corresponding to Ait. Âr. 3 68. Poley seems to have known a MS. in which the four adhyâyas of the Upanishad formed the first, seventh, eighth, and ninth adhyâyas of a Kaushîtaki-brâhma<em>n</em>a."},{"ref":"18.4","t":"As there were various recensions of the Kaushîtaki-brâhma<em>n</em>a (the <em>S</em>âṅkhâyana, Kauthuma, &amp;c.), the Upanishad also exists in at least two texts. The commentator, in some of its MSS. refers to the various readings of the <em>S</em>âkhâs, explaining them, whenever there seems to be occasion for it. I have generally followed the text which is presupposed by<em>S</em>aṅkarânanda’s Dîpikâ, and contained in MSS. F, G (Cowell, Preface, p. v), so far as regards the third and fourth adhyâyas. According to Professor Cowell, Vidyâranya in his Sarvopanishadarthânubhûtiprakâ<em>s</em>a followed the text of the commentary, while Sankarâkârya, if we may trust to extracts in his commentary on the Vedânta-sûtras, followed the other text, contained in MS. A (Cowell, Preface, p. v)."},{"ref":"18.5","t":"The style of the commentator differs in so marked a manner from that of <em>S</em>aṅkarâ<em>k</em>ârya, that even without the fact that the author of the commentary on the Kaushîtaki-upanishad is called <em>S</em>aṅkarânanda, it would have been difficult to ascribe it, as has been done by some scholars, to the famous <em>S</em>aṅkarânanda. <em>S</em>aṅkarânanda is called the teacher of Mâdhavâ<em>k</em>ârya (Hall, Index, p. 98), and the disciple of Ânandâtma Muni (Hall, Index, p. 116)."},{"ref":"18.6","t":"I have had the great advantage of being able to consult for the Kaushîtaki-upanishad, not only the text and commentary as edited by Professor Cowell, but also his excellent translation. If I differ from him in some points, this is but natural, considering the character of the text and the many difficulties that have still to be solved, before we can hope to arrive at a full understanding of these ancient philosophical treatises."},{"sp":"HDR","t":"V. The Vagasaneyi-Samhita-Upanishad"},{"ref":"19.1","t":"THE Vâgasaneyi-sa<em>m</em>hitâ-upanishad, commonly called from its beginning, Îsâ or Îsâvâsya, forms the fortieth and concluding chapter of the Sa<em>m</em>hitâ of the White Ya<em>g</em>ur-veda. If the Sa<em>m</em>hitâs are presupposed by the Brâhma<em>n</em>as, at least in that form in which we possess them, then this Upanishad, being the only one that forms part of a Sa<em>m</em>hitâ, might claim a very early age. The Sa<em>m</em>hitâ of the White Ya<em>g</em>ur-veda, however, is acknowledged to be of modern origin, as compared with the Sa<em>m</em>hitâ of the Black Ya<em>g</em>ur-veda, and it would not be safe therefore to ascribe to this Upanishad a much higher antiquity than to those which have found a place in the older Brâhma<em>n</em>as and Âra<em>n</em>yakas."},{"ref":"19.2","t":"There are differences between the text, as contained in the Ya<em>g</em>ur-veda-sa<em>m</em>hitâ, and the text of the Upanishad by itself. Those which are of some interest have been mentioned in the notes."},{"ref":"19.3","t":"In some notes appended to the translation of this Upanishad I have called attention to what seems to me its peculiar character, namely, the recognition of the necessity of works as a preparation for the reception of the highest knowledge. This agrees well with the position occupied by this Upanishad at the end of the Sa<em>m</em>hitâ, in which the sacrificial works and the hymns that are to accompany them are contained. The doctrine that the moment a man is enlightened, he becomes free, as taught in other Upanishads, led to a rejection of all discipline and a condemnation of all sacrifices, which could hardly have been tolerated in the last chapter of the Ya<em>g</em>ur-veda-sa<em>m</em>hitâ, the liturgical Veda par excellence."},{"ref":"19.4","t":"Other peculiarities of this Upanishad are the name Î<em>s</em>, lord, a far more personal name for the highest Being than Brahman; the asurya (demoniacal) or asûrya (sunless) worlds to which all go who have lost their self; Mâtari<em>s</em>van, used in the sense of prâ<em>n</em>a or spirit; asnâviram, without muscles, in the sense of incorporeal; and the distinction between sambhûti and asambhûti in verses 12-14."},{"ref":"19.5","t":"The editions of the text, commentaries, and glosses, and the earlier translations may be seen in the works quoted before, p. lxxxiv."},{"sp":"HDR","t":"First Khanda"},{"ref":"22.1","t":"LET A man meditate on the syllable 70 Om, called the udgîtha; for the udgîtha (a portion of the Sâma-veda) is sung, beginning with Om."},{"ref":"22.1a","t":"The full account, however, of Om is this: —"},{"ref":"22.2","t":"The essence 71 of all beings is the earth, the essence of the earth is water, the essence of water the plants, the essence of plants man, the essence of man speech, the essence of speech the Rig-veda, the essence of the Rig-veda the Sâma-veda 72, the essence of the Sâma-veda the udgîtha (which is Om)."},{"ref":"22.3","t":"That udgîtha (Om) is the best of all essences, the highest, deserving the highest place 73, the eighth."},{"ref":"22.4","t":"What then is the <em>Rik</em>? What is the Sâman? What is the udgîtha? ‘This is the question."},{"ref":"22.5","t":"The <em>Rik</em> indeed is speech, Sâman is breath, the udgîtha is the syllable Om. Now speech and breath, or <em>Rik</em> and Sâman, form one couple."},{"ref":"22.6","t":"And that couple is joined together in the syllable Om. When two people come together, they fulfil each other’s desire."},{"ref":"22.7","t":"Thus he who knowing this, meditates on the syllable (Om), the udgîtha, becomes indeed a fulfiller of desires."},{"ref":"22.8","t":"That syllable is a syllable of permission, for whenever we permit anything, we say Om, yes. Now permission is gratification. He who knowing this meditates on the syllable (Om), the udgîtha, becomes indeed a gratifier of desires."},{"ref":"22.9","t":"By that syllable does the threefold knowledge (the sacrifice, more particularly the Soma-sacrifice, as founded on the three Vedas) proceed. When the Adhvaryu priest gives an order, he says Om. When the Hot<em>ri</em> priest recites, he says Om. When the Udgât<em>ri</em> priest sings, he says Om, — all for the glory of that syllable. The threefold knowledge (the sacrifice) proceeds by the greatness of that syllable (the vital breaths), and by its essence (the oblations) 74."},{"ref":"22.10","t":"Now therefore it would seem to follow, that both he who knows this (the true meaning of the syllable Om), and he who does not, perform the same sacrifice 75. But this is not so, for knowledge and ignorance are different. The sacrifice which a man performs with knowledge, faith, and the Upanishad 76 is more powerful. This is the full account of the syllable Om."},{"sp":"HDR","t":"Second Khanda"},{"ref":"23.1","t":"WHEN THE Devas and Asuras 78 struggled together, both of the race of Pra<em>g</em>âpati, the Devas took the udgîtha 79 (Om), thinking they would vanquish the Asuras with it."},{"ref":"23.2","t":"They meditated on the udgîtha (Om) as the breath (scent) in the nose 80, but the Asuras pierced it (the breath) with evil. Therefore we smell by the breath in the nose both what is good-smelling and what is bad-smelling. For the breath was pierced by evil."},{"ref":"23.3","t":"Then they meditated on the udgîtha (Om) as speech, but the Asuras pierced it with evil. Therefore we speak both truth and falsehood. For speech is pierced by evil."},{"ref":"23.4","t":"Then they meditated on the udgîtha (Om) as the eye, but the Asuras pierced it with evil. Therefore we see both what is sightly and unsightly. For the eye is pierced by evil."},{"ref":"23.5","t":"Then they meditated on the udgîtha (Om) as the ear, but the Asuras pierced it with evil. Therefore we hear both what should be heard and what should not be heard. For the car is pierced by evil."},{"ref":"23.6","t":"Then they meditated on the udgîtha (Om) as the mind, but the Asuras pierced it with evil. Therefore we conceive both what should be conceived and what should not be conceived. For the mind is pierced by evil."},{"ref":"23.7","t":"Then comes this breath (of life) in the mouth 81. They meditated on the udgîtha (Om) as that breath. When the Asuras came to it, they were scattered, as (a ball of earth) would be scattered when hitting a solid stone."},{"ref":"23.8","t":"Thus, as a ball of earth is scattered when hitting on a solid stone, will he be scattered who wishes evil to one who knows this, or who persecutes him; for he is a solid stone."},{"ref":"23.9","t":"By it (the breath in the mouth) he distinguishes neither what is good nor what is bad-smelling, for that breath is free from evil. What we eat and drink with it supports the other vital breaths (i. e. the senses, such as smell, &amp;c.) When at the time of death he 82 does not find that breath (in the mouth, through which he eats and drinks and lives), then he departs. He opens the mouth at the time of death (as if wishing to eat)."},{"ref":"23.10","t":"Aṅgiras 83 meditated on the udgîtha (Om) as that breath, and people hold it to be Aṅgiras, i. e. the essence of the members (angânâ<em>m</em> rasa<em>h</em>);"},{"ref":"23.11","t":"Therefore B<em>ri</em>haspati meditated on udgîtha (Om) as that breath, and people hold it to be B<em>ri</em>haspati, for speech is b<em>ri</em>hatî, and he (that breath) is the lord (pati) of speech;"},{"ref":"23.12","t":"Therefore Ayâsya meditated on the udgîtha (Om) as that breath, and people hold it to be Ayâsya, because it comes (ayati) from the mouth (âsya);"},{"ref":"23.13","t":"Therefore Vaka Dâlbhya knew it. He was the Udgât<em>ri</em> (singer) of the Naimishîya-sacrificers, and by singing he obtained for them their wishes."},{"ref":"23.14","t":"He who knows this, and meditates on the syllable Om (the imperishable udgîtha) as the breath of life in the mouth, he obtains all wishes by singing. So much for the udgîtha (Om) as meditated on with reference to the body 84."},{"sp":"HDR","t":"Third Khanda"},{"ref":"24.1","t":"NOW FOLLOWS THE meditation on the udgîtha with reference to the gods. Let a man meditate on the udgîtha (Om) as he who sends warmth (the sun in the sky). When the sun rises it sings as Udgât<em>ri</em> for the sake of all creatures. When it rises it destroys the fear of darkness. He who knows this, is able to destroy the fear of darkness (ignorance)."},{"ref":"24.2","t":"This (the breath in the mouth) and that (the sun) are the same. This is hot and that is hot. This they call svara (sound), and that they call pratyâsvara 85 (reflected sound). Therefore let a man meditate on the udgîtha (Om) as this and that (as breath and as sun)."},{"ref":"24.3","t":"Then let a man meditate on the udgîtha (Om) as vyâna indeed. If we breathe up, that is prâ<em>n</em>a, the up-breathing. If we breathe down, that is apâna, the down-breathing. The combination of prâ<em>n</em>a and apâna is vyâna, back-breathing or holding in of the breath. This vyâna is speech. Therefore when we utter speech, we neither breathe up nor down."},{"ref":"24.4","t":"Speech is <em>Rik</em>, and therefore when a man utters a <em>Rik</em> verse he neither breathes up nor down."},{"ref":"24.4a","t":"<em>Rik</em> is Sâman, and therefore when a man utters a Sâman verse he neither breathes up nor down."},{"ref":"24.4b","t":"Sâman is udgîtha, and therefore when a man sings (the udgîtha, Om) he neither breathes up nor down."},{"ref":"24.5","t":"And other works also which require strength, such as the production of fire by rubbing, running a race, stringing a strong bow, are performed without breathing up or down. Therefore let a man meditate on the udgîtha (Om) as vyâna."},{"ref":"24.6","t":"Let a man meditate on the syllables of the udgîtha, i. e. of the word udgîtha. Ut is breath (prâ<em>n</em>a), for by means of breath a man rises (uttish<em>th</em>ati). Gî is speech, for speeches are called gira<em>h</em>. Tha is food, for by means of food all subsists (sthita)."},{"ref":"24.7","t":"Ut is heaven, gî the sky, tha the earth. Ut is the sun, gî the air, tha the fire. Ut is the Sâma-veda,, gî the Ya<em>g</em>ur-veda, tha the Rig-veda 86."},{"ref":"24.7a","t":"Speech yields the milk, which is the milk of speech itself 87, to him who thus knowing meditates on those syllables of the name of udgîtha, he becomes rich in food and able to eat food."},{"ref":"24.8","t":"Next follows the fulfilment of prayers. Let a man thus meditate on the Upasara<em>n</em>as, i. e. the objects which have to be approached by meditation: Let him (the Udgât<em>ri</em>) quickly reflect on the Sâman with which he is going to praise;"},{"ref":"24.9","t":"Let him quickly reflect on the <em>Rik</em> in which that Sâman occurs; on the <em>Ri</em>shi (poet) by whom it was seen or composed; on the Devatâ (object) which he is going to praise;"},{"ref":"24.10","t":"On the metre in which he is going to praise; on the tune with which he is going to sing for himself;"},{"ref":"24.11","t":"On the quarter of the world which he is going to praise. Lastly, having approached himself (his name, family, &amp;c.) by meditation, let him sing the hymn of praise, reflecting on his desire, and avoiding all mistakes in pronunciation, &amp;c. Quickly 88 will the desire be then fulfilled to him, for the sake of which he may have offered his hymn of praise, yea, for which he may have offered his hymn of praise 89."},{"sp":"HDR","t":"Fourth Khanda"},{"ref":"25.1","t":"LET A man meditate on the syllable Om, for the udgîtha is sung beginning with Om. And this is the full account of the syllable Om —"},{"ref":"25.2","t":"The Devas, being afraid of death, entered upon (the performance of the sacrifice prescribed in) the threefold knowledge (the three Vedas). They covered themselves with the metrical hymns. Because they covered (<em>kh</em>ad) themselves with the hymns, therefore the hymns are called <em>kh</em>andas."},{"ref":"25.3","t":"Then, as a fisherman might observe a fish in the water, Death observed the Devas in the <em>Rik</em>, Ya<em>g</em>us, and Sâman-(sacrifices). And the Devas seeing this, rose from the <em>Rik</em>, Ya<em>g</em>us, and Sâman-sacrifices, and entered the Svara 90, i.e. the Om (they meditated on the Om)."},{"ref":"25.4","t":"When a man has mastered the Rig-veda, he says quite loud Om; the same, when he has mastered the Sâman and the Ya<em>g</em>us. This Svara is the imperishable (syllable), the immortal, free from fear. Because the Devas entered it, therefore they became immortal, and free from fear."},{"ref":"25.5","t":"He who knowing this loudly pronounces (pra<em>n</em>auti) 91 - that syllable, enters the same (imperishable) syllable, the Svara, the immortal, free from fear, and having entered it, becomes immortal, as the Devas are immortal."},{"sp":"HDR","t":"Fifth Khanda"},{"ref":"26.1","t":"THE UDGÎTHA is the pra<em>n</em>ava 92, the pra<em>n</em>ava is the udgîtha. And as the udgîtha is the sun 93, So is the pra<em>n</em>ava, for he (the sun) goes sounding Om."},{"ref":"26.2","t":"‘Him I sang praises to, therefore art thou my only one,’ thus said Kaushîtaki to his son. ‘Do thou revolve his rays, then thou wilt have many sons.’ So much in reference to the Devas."},{"ref":"26.3","t":"Now with reference to the body. Let a man meditate on the udgîtha as the breath (in the mouth), for he goes sounding Om 94."},{"ref":"26.4","t":"‘Him I sang praises to, therefore art thou my only son,’ thus said Kaushîtaki to his son. ‘Do thou therefore sing praises to the breath as manifold, if thou wishest to have many sons.’"},{"ref":"26.5","t":"He who knows that the udgîtha is the pra<em>n</em>ava, and the pra<em>n</em>ava the udgîtha, rectifies from the seat of the Hot<em>ri</em> priest any mistake committed by the Udgât<em>ri</em> priest in performing the udgîtha, yea, in performing the udgîtha."},{"sp":"HDR","t":"Sixth Khanda"},{"ref":"27.1","t":"THE <em>RIK</em> (veda) is this earth, the Sâman (veda) is fire. This Sâman (fire) rests on that <em>Rik</em> (earth) 95. Therefore the Sâman is sung as resting on the <em>Rik</em>. Sâ is this earth, ama is fire, and that makes Sâma."},{"ref":"27.2","t":"The <em>Rik</em> is the sky, the Sâman air. This Sâman (air) rests on that <em>Rik</em> (sky). Therefore the Sâman is sung as resting on the <em>Rik</em>. Sâ is the sky, ama the air, and that makes Sâma."},{"ref":"27.3","t":"<em>Rik</em> is heaven, Sâman the sun. This Sâman (sun) rests on that <em>Rik</em> (heaven). Therefore the Sâman is sung as resting on the <em>Rik</em>. Sâ is heaven, ama the sun, and that makes Sâma."},{"ref":"27.4","t":"<em>Rik</em> is the stars, Sâman the moon. This Sâman (moon) rests on that <em>Rik</em> (stars). Therefore the Sâman is sung as resting on the <em>Rik</em>. Sâ is the stars, ama the moon, and that makes Sâma."},{"ref":"27.5","t":"<em>Rik</em> is the white light of the sun, Sâman the blue exceeding darkness 96 (in the sun). This Sâman (darkness) rests on that <em>Rik</em> (brightness). Therefore the Sâman is sung as resting on the <em>Rik</em>."},{"ref":"27.6","t":"Sâ is the white light of the sun, ama the blue exceeding darkness, and that makes Sâma."},{"ref":"27.6a","t":"Now that golden 97 person, who is seen within the sun, with golden beard and golden hair, golden altogether to the very tips of his nails,"},{"ref":"27.7","t":"Whose eyes are like blue lotus’s 98, his name is ut, for he has risen (udita) above all evil. He also who knows this, rises above all evil."},{"ref":"27.8","t":"<em>Rik</em> and Sâman are his joints, and therefore he is udgîtha. And therefore he who praises him (the ut) is called the Ud-gât<em>ri</em> 99 (the out-singer). He (the golden person, called ut) is lord of the worlds beyond that (sun), and of all the wishes of the Devas (inhabiting those worlds). So much with reference to the Devas."},{"sp":"HDR","t":"Seventh Khanda"},{"ref":"28.1","t":"NOW WITH reference to the body. <em>Rik</em> is speech, Sâman breath 100. This Sâman (breath) rests on that <em>Rik</em> (speech). Therefore the Sâman is sung as resting on the <em>Rik</em>. Sâ is speech, ama is breath, and that makes Sâma."},{"ref":"28.2","t":"<em>Rik</em> is the eye, Sâman the self 101. This Sâman (shadow) rests on that <em>Rik</em> (eye). Therefore the Sâman is sung as resting on the <em>Rik</em>. Sâ is the eye, ama the self, and that makes Sâma."},{"ref":"28.3","t":"<em>Rik</em> is the ear, Sâman the mind. This Sâman (mind) rests on that <em>Rik</em> (ear). Therefore the Sâman is sung as resting on the <em>Rik</em>. Sâ is the ear, ama the mind, and that makes Sâma."},{"ref":"28.4","t":"<em>Rik</em> is the white light of the eye, Sâman the blue exceeding darkness. This Sâman (darkness) rests on the <em>Rik</em> (brightness). Therefore the Sâman is sung as resting on the <em>Rik</em>. Sâ is the white light of the eye, ama the blue exceeding darkness, and that makes Sâma."},{"ref":"28.5","t":"Now the person who is seen in the eye, he is <em>Rik</em>, he is Sâman, Uktha 102, Ya<em>g</em>us, Brahman. The form of that person (in the eye) is the same 103 as the form of the other person (in the sun), the joints of the one (<em>Rik</em> and Sâman) are the joints of the other, the name of the one (ut) is the name of the other."},{"ref":"28.6","t":"He is lord of the worlds beneath that (the self in the eye), and of all the wishes of men. Therefore all who sing to the vî<em>n</em>â (lyre), sing him, and from him also they obtain wealth."},{"ref":"28.7","t":"He who knowing this sings a Sâman, sings to both (the adhidaivata and adhyâtma self, the person in the sun and the person in the eye, as one and the same person). He obtains through the one, yea, he obtains the worlds beyond that, and the wishes of the Devas;"},{"ref":"28.8","t":"And he obtains through the other the worlds beneath that, and the wishes of men."},{"ref":"28.8a","t":"Therefore an Udgât<em>ri</em> priest who knows this, may say (to the sacrificer for whom he officiates);"},{"ref":"28.9","t":"‘What wish shall I obtain for you by my songs?’ For he who knowing this sings a Sâman is able to obtain wishes through his song, yea, through his song."},{"sp":"HDR","t":"Eighth Khanda"},{"ref":"29.1","t":"THERE WERE once three men, well-versed in udgîtha 104, <em>S</em>ilaka <em>S</em>âlâvatya, <em>K</em>aikitâyana, Dâlbhya, and Pravâha<em>n</em>a <em>G</em>aivali. They said: ‘We are well-versed in udgîtha. Let us have a discussion on udgîtha.’"},{"ref":"29.2","t":"They all agreed and sat down. Then Pravâha<em>n</em>a <em>G</em>aivali 105 said: ‘Sirs, do you both speak first, for I wish to hear what two Brâhma<em>n</em>as 106 have to say."},{"ref":"29.3","t":"Then <em>S</em>ilaka <em>S</em>âlâvatya said to <em>K</em>aikitâyana Dâlbhya: ‘Let me ask you.’"},{"ref":"29.3a","t":"‘Ask,’ he replied."},{"ref":"29.4","t":"‘What is the origin of the Sâman?’ ‘Tone (svara),’ he replied."},{"ref":"29.4a","t":"‘What is the origin of tone?’ ‘Breath,’ he replied."},{"ref":"29.4b","t":"‘What is the origin of breath?’ ‘Food,’ he replied."},{"ref":"29.4c","t":"‘What is the origin of food?’ ‘Water,’ he replied."},{"ref":"29.5","t":"‘What is the origin of water?’ ‘That world (heaven),’ he replied."},{"ref":"29.5a","t":"‘And what is the origin of that world?’ —"},{"ref":"29.5b","t":"He replied: ‘Let no man carry the Sâman beyond the world of svarga (heaven). We place (recognise) the Sâman in the world of svarga, for the Sâman is extolled as svarga (heaven).’"},{"ref":"29.6","t":"Then said Silaka Sâlâvatya to <em>K</em>aikitâyana Dâlbhya: ‘O Dâlbhya, thy Sâman is not firmly established. And if any one were to say, Your head shall fall off (if you be wrong), surely your head would now fall.’"},{"ref":"29.7","t":"‘Well then, let me know this from you, Sir,’ said Dâlbhya."},{"ref":"29.7a","t":"‘Know it,’ replied Silaka Sâlâvatya."},{"ref":"29.7b","t":"‘What is the origin of that world (heaven)?’ ‘This world,’ he replied."},{"ref":"29.7c","t":"‘And what is the origin of this world?’ —"},{"ref":"29.7d","t":"He replied: ‘Let no man carry the Sâman beyond this world as its rest. We place the Sâman in this world as its rest, for the Sâman is extolled as rest.’"},{"ref":"29.8","t":"Then said Pravâha<em>n</em>a <em>G</em>aivali to <em>S</em>ilaka <em>S</em>âlâvatya: ‘Your Sâman (the earth), O <em>S</em>âlâvatya, has an end. And if any one were to say, Your head shall fall off (if you be wrong), surely your head would now fall.’"},{"ref":"29.8a","t":"‘Well then, let me know this from you, Sir,’ said Sâlâvatya."},{"ref":"29.8b","t":"‘Know it,’ replied <em>G</em>aivali."},{"sp":"HDR","t":"Ninth Khanda"},{"ref":"30.1","t":"‘WHAT IS the origin of this world?’ ‘Ether 107, ‘he replied. For all these beings take their rise from the ether, and return into the ether. Ether is older than these, ether is their rest."},{"ref":"30.2","t":"He is indeed the udgîtha (Om = Brahman), greater than great (parovarîyas), he is without end."},{"ref":"30.2a","t":"He who knowing this meditates on the udgîtha, the greater than great, obtains what is greater than great, he conquers the worlds which are greater than great."},{"ref":"30.3","t":"Atidhanvan <em>S</em>aunaka, having taught this udgîtha to Udara-sâ<em>nd</em>ilya, said: ‘As long as they will know in your family this udgîtha, their life in this world will be greater than great."},{"ref":"30.4","t":"‘And thus also will be their state in the other world.’ He who thus knows the udgîtha, and meditates on it thus, his life in this world will be greater than great, and also his state in the other world, yea, in the other world."},{"sp":"HDR","t":"Tenth Khanda"},{"ref":"31.1","t":"WHEN THE Kurus had been destroyed by (hail) stones 108, Ushasti <em>K</em>âkrâya<em>n</em>a lived as a beggar with his virgin 109 wife at Ibhyagrâma."},{"ref":"31.2","t":"Seeing a chief eating beans, he begged of him. The chief said: ‘I have no more, except those which are put away for me here.’"},{"ref":"31.3","t":"Ushasti said: ‘Give me to eat of them.’ He gave him the beans, and said: ‘There is something to drink also! Then said Ushasti: ‘If I drank of it, I should have drunk what was left by another, and is therefore unclean.’"},{"ref":"31.4","t":"The chief said: ‘Were not those beans also left over and therefore unclean?’"},{"ref":"31.4a","t":"‘No,’ he replied; ‘for I should not have lived, if I had not eaten them, but the drinking of water would be mere pleasure 110.’"},{"ref":"31.5","t":"Having eaten himself, Ushasti gave the remaining beans to his wife. But she, having eaten before, took them and put them away."},{"ref":"31.6","t":"Rising the next morning, Ushasti said to her: ‘Alas, if we could only get some food, we might gain a little wealth. The king here is going to offer a sacrifice, he should choose me for all the priestly offices.’"},{"ref":"31.7","t":"His wife said to him: ‘Look, here are those beans of yours.’ Having eaten them, he went to the sacrifice which was being performed."},{"ref":"31.8","t":"He went and sat down on the orchestra near the Udgât<em>ri</em>s, who were going to sing their hymns of praise. And he said to the Prastot<em>ri</em> (the leader):"},{"ref":"31.9","t":"‘Prastot<em>ri</em>, if you, without knowing 111 the deity which belongs to the prastâva (the hymns &amp;c. of the Prastot<em>ri</em>), are going to sing it, your head will fall off.’"},{"ref":"31.10","t":"In the same manner he addressed the Udgât<em>ri</em>: ‘Udgât<em>ri</em>, if you, without knowing the deity which belongs to the udgîtha (the hymns of the Udgât<em>ri</em>), are going to sing it, your head will fall off.’"},{"ref":"31.11","t":"In the same manner he addressed the Pratihart<em>ri</em>: ‘Pratihart<em>ri</em>, if you, without knowing the deity which belongs to the pratihâra (the hymns of the Pratihart<em>ri</em>), are going to sing it, your head will fall off.’"},{"ref":"31.11a","t":"They stopped, and sat down in silence."},{"sp":"HDR","t":"Eleventh Khanda"},{"ref":"32.1","t":"THEN THE sacrificer said to him: ‘I should like to know who you are, Sir.’ He replied: ‘I am Ushasti <em>K</em>âkrâya<em>n</em>a.’"},{"ref":"32.2","t":"He said: ‘I looked for you, Sir, for all these sacrificial offices, but not finding you 112, I chose others.’"},{"ref":"32.3","t":"‘But now, Sir, take all the sacrificial offices.’"},{"ref":"32.3a","t":"Ushasti said: ‘Very well; but let those, with my permission, perform the hymns of praise. Only as much wealth as you give to them, so much give to me also.’"},{"ref":"32.3b","t":"The sacrificer assented."},{"ref":"32.4","t":"Then the Prastot<em>ri</em> approached him, saying: ‘Sir, you said to me, “Prastot<em>ri</em>, if you, without knowing the deity which belongs to the prastâva, are going to sing it, your head will fall off,” — which then is that deity?’"},{"ref":"32.5","t":"He said: ‘Breath (prâ<em>n</em>a). For all these beings merge into breath alone, and from breath they arise. This is the deity belonging to the prastâva. If, without knowing that deity, you had sung forth your hymns, your head would have fallen off, after you had been warned by me.’"},{"ref":"32.6","t":"Then the Udgât<em>ri</em> approached him, saying: ‘Sir, you said to me, “Udgât<em>ri</em>, if you, without knowing the deity which belongs to the udgîtha, are going to sing it, your head will fall off,” — which then is that deity?’"},{"ref":"32.7","t":"He said: ‘The sun (âditya). For all these beings praise the sun when it stands on high. This is the deity belonging to the udgîtha. If, without knowing that deity, you had sung out your hymns, your head would have fallen off, after you had been warned by me.’"},{"ref":"32.8","t":"Then the Pratihart<em>ri</em> approached him, saying: ‘Sir, you said to me, “Pratihart<em>ri</em>, if you, without knowing the deity belonging to the pratihâra, are going to sing it, your head will fall off,” — Which then is that deity?’"},{"ref":"32.9","t":"He said: ‘Food (anna). For all these beings live when they partake of food. This is the deity belonging to the pratihâra. If, without knowing that deity, you had sung your hymns, your head would have fallen off, after you had been warned by me 113.’"},{"sp":"HDR","t":"Twelfth Khanda"},{"ref":"33.1","t":"NOW FOLLOWS the udgîtha of the dogs. Vaka Dâlbhya, or, as he was also called, Glâva Maitreya, went out to repeat the Veda (in a quiet place)."},{"ref":"33.2","t":"A white (dog) appeared before him, and other dogs gathering round him, said to him: ‘Sir, sing and get us food, we are hungry.’"},{"ref":"33.3","t":"The white dog said to them: ‘Come to me to-morrow morning.’ Vaka Dâlbhya, or, as he was also called, Glâva Maitreya, watched."},{"ref":"33.4","t":"The dogs came on, holding together, each dog keeping the tail of the preceding dog in his mouth, as the priests do when they are going to sing praises with the Vahishpavamâna hymn 114. After they had settled down, they began to say Hiṅ."},{"ref":"33.5","t":"‘Om, let us eat! Om, let us drink! Om, may the divine Varu<em>n</em>a, Pra<em>g</em>âpati, Savit<em>ri</em> 115 bring us food! Lord of food, bring hither food, bring it, Om!’"},{"sp":"HDR","t":"Thirteenth Khanda"},{"ref":"34.1","t":"THE SYLLABLE Hâu 117 is this world (the earth), the syllable Hâi 118 the air, the syllable Atha the moon, the syllable Iha the self, the syllable Î 119 is Agni, fire."},{"ref":"34.2","t":"The syllable Û is the sun, the syllable E is the Nihava or invocation, the syllable Auhoi 120 is the Vi<em>s</em>ve Devas, the syllable Hiṅ is Pra<em>g</em>âpati, Svara 121 (tone) is breath (prâ<em>n</em>a), the syllable Yâ is food, the syllable Vâg 122 is Virâ<em>g</em>."},{"ref":"34.3","t":"The thirteenth stobha syllable, viz. the indistinct syllable Huṅ, is the Undefinable (the Highest Brahman)."},{"ref":"34.4","t":"Speech yields the milk, which is the milk of speech itself to him who knows this Upanishad (secret doctrine) of the Sâmans in this wise. He becomes rich in food, and able to eat food 123, — yea, able to eat food."},{"sp":"HDR","t":"First Khanda"},{"ref":"36.1","t":"MEDITATION ON the whole 124 of the Sâman is good, and people, when anything is good, say it is Sâman; when it is not good, it is not Sâman."},{"ref":"36.2","t":"Thus they also say, he approached him with Sâman, i. e. becomingly; and he approached him without Sâman, i. e. unbecomingly."},{"ref":"36.2a","t":":3. And they also say, truly this is Sâman for us, i.e. it is good for us, when it is good; and truly that is not Sâman for us, i. e. it is not good for us, when it is not good."},{"ref":"36.4","t":"If any one knowing this meditates on the Sâman as good, depend upon it all good qualities will approach quickly, aye, they will become his own 125."},{"sp":"HDR","t":"Second Khanda"},{"ref":"37.1","t":"LET A man meditate on the fivefold Sâman 126 as the five worlds. The hiṅkâra is, the earth, the prastâva the fire, the udgîtha the sky, the pratihâra the sun, the nidhana heaven; so in an ascending line."},{"ref":"37.2","t":"In a descending line, the hiṅkâra is heaven, the prastâva the sun, the udgîtha the sky, the pratihâra the fire, the nidhana the earth."},{"ref":"37.3","t":"The worlds in an ascending and in a descending line belong to him who knowing this meditates on the fivefold Sâman as the worlds 127."},{"sp":"HDR","t":"Third Khanda"},{"ref":"38.1","t":"1. LET A man meditate on the fivefold Sâman as rain. The hiṅkâra is wind (that brings the rain); the prastâva is, ‘the cloud is come;’ the udgîtha is, ‘it rains;’ the pratihâra, ‘it flashes, it thunders;’"},{"ref":"38.2","t":"2. The nidhana is, ‘it stops.’ There is rain for him, and he brings rain for others who thus knowing meditates on the fivefold Sâman as rain."},{"sp":"HDR","t":"Fourth Khanda"},{"ref":"39.1","t":"1. LET A man meditate on the fivefold Sâman in all waters. When the clouds gather, that is the hiṅkâra; when it rains, that is the prastâva that which flows in the east 128, that is the udgîtha that which flows in the west 129, that is the pratihâra the sea is the nidhana."},{"ref":"39.2","t":"2. He does not die in water 130, nay, he is rich in water who knowing this meditates on the fivefold Sâman as all waters."},{"sp":"HDR","t":"Fifth Khanda"},{"ref":"40.1","t":"1. LET A man meditate on the fivefold Sâman as the seasons. The hiṅkâra is spring, the prastâva summer (harvest of yava, &amp;c.), the udgîtha the rainy season, the pratihâra autumn, the nidhana winter."},{"ref":"40.2","t":"2. The seasons belong to him, nay, he is always in season (successful) who knowing this meditates on the fivefold Sâman as the seasons."},{"sp":"HDR","t":"Sixth Khanda"},{"ref":"41.1","t":"1. LET A man meditate on the fivefold Sâman in animals. The hiṅkâra is goats, the prastâva sheep, the udgîtha cows, the pratihâra horses, the nidhana man."},{"ref":"41.2","t":"2. Animals belong to him, nay, he is rich in animals who knowing this meditates on the fivefold Sâman as animals."},{"sp":"HDR","t":"Seventh Khanda"},{"ref":"42.1","t":"1. LET A man meditate on the fivefold Sâman, which is greater than great, as the prâ<em>n</em>as (senses). The hiṅkâra is smell 131 (nose), the prastâva speech (tongue), the udgîtha sight (eye), the pratihâra hearing (ear), the nidhana mind. These are one greater than the other."},{"ref":"42.2","t":"2. What is greater than great belongs to him, nay, he conquers the worlds which are greater than great, who knowing this meditates on the fivefold Sâman, which is greater than great, as the prâ<em>n</em>as (senses)."},{"sp":"HDR","t":"Eighth Khanda"},{"ref":"43.1","t":"NEXT FOR the sevenfold Sâman. Let a man meditate on the sevenfold Sâman in speech. Whenever there is in speech the syllable huṅ 132, that is hiṅkâra, pra is the prastâva, â is the âdi, the first, i.e. Om,"},{"ref":"43.2","t":"Ud is the udgîtha, pra the pratihâra, upa the upadrava, ni the nidhana."},{"ref":"43.3","t":"Speech yields the milk, which is the milk of speech itself, to him who knowing this meditates on the sevenfold Sâman in speech. He becomes rich in food, and able to eat food."},{"sp":"HDR","t":"Ninth Khanda"},{"ref":"44.1","t":"LET A man meditate on the sevenfold Sâman as the sun. The sun is Sâman, because he is always the same (sama); he is Sâman because he is the same, everybody thinking he looks towards me, he looks towards me 133."},{"ref":"44.2","t":"Let him know that all beings are dependent on him (the sun). What he is before his rising, that is the hiṅkâra. On it animals are dependent. Therefore animals say hiṅ (before sunrise), for they share the hiṅkâra of that Sâman (the sun)."},{"ref":"44.3","t":"What he is when first risen, that is the prastâva. On it men are dependent. Therefore men love praise (prastuti) and celebrity, for they share the prastâva of that Sâman."},{"ref":"44.4","t":"What he is at the time of the saṅgava 134, that is the âdi, the first, the Om. On it birds are dependent. Therefore birds fly about in the sky without support, holding themselves, for they share the âdi 135 (the Om) of that Sâman."},{"ref":"44.5","t":"What he is just at noon, that is the udgîtha. On it the Devas are dependent (because they are brilliant). Therefore they are the best of all the descendants of Pra<em>g</em>âpati, for they share the udgîtha of that Sâman."},{"ref":"44.6","t":"What he is after midday and before afternoon, that is the pratihâra. On it all germs are dependent. Therefore these, having been conceived (pratih<em>ri</em>ta), do not fall, for they share the pratihâra of that Sâman."},{"ref":"44.7","t":"What he is after the afternoon and before sunset, that is the upadrava. On it the animals of the forest are dependent. Therefore, when they see a man, they run (upadravanti) to the forest as a safe hiding-place, for they share the upadrava of that Sâman."},{"ref":"44.8","t":"What he is when he first sets, that is the nidhana. On it the fathers are dependent. Therefore they put them 136 down (nidadhati), for they share the nidhana of that Sâman. Thus a man meditates on the sevenfold Sâman as the sun."},{"sp":"HDR","t":"Tenth Khanda"},{"ref":"45.1","t":"NEXT LET a man meditate on the sevenfold Sâman which is uniform in itself 137 and leads beyond death. The word hiṅkâra has three syllables, the word prastâva has three syllables: that is equal (sama)."},{"ref":"45.2","t":"The word âdi (first, Om) has two syllables, the word pratihâra has four syllables. Taking one syllable from that over, that is equal (sama)."},{"ref":"45.3","t":"The word udgîtha has three syllables, the word upadrava has four syllables. With three and three syllables it should be equal. One syllable being left over, it becomes trisyllabic. Hence it is equal."},{"ref":"45.4","t":"The word nidhana has three syllables, therefore it is equal. These make twenty-two syllables."},{"ref":"45.5","t":"With twenty-one syllables a man reaches the sun (and death), for the sun is the twenty-first 138 from here; with the twenty-second he conquers what is beyond the sun: that is blessedness, that is freedom from grief"},{"ref":"45.6","t":"He obtains here the victory over the sun (death), and there is a higher victory than the victory over the sun for him, who knowing this meditates on the sevenfold Sâman as uniform in itself, which leads beyond death, yea, which leads beyond death."},{"sp":"HDR","t":"Eleventh Khanda"},{"ref":"46.1","t":"1. THE HIṄKÂRA is mind, the prastâva speech, the udgîtha sight, the pratihâra hearing, the nidhana breath. That is the Gâyatra Sâman, as interwoven in the (five) prâ<em>n</em>as 140."},{"ref":"46.2","t":"2. He who thus knows this Gâyatra interwoven in the prâ<em>n</em>as, keeps his senses, reaches the full life, he lives long 141, becomes great with children and cattle, great by fame. The rule of him who thus meditates on the Gâyatra is, ‘Be not high-minded.’"},{"sp":"HDR","t":"Twelfth Khanda"},{"ref":"47.1","t":"1. THE HIṄKÂRA is, he rubs (the fire-stick); the prastâva, smoke rises; the udgîtha, it burns; the pratihâra, there are glowing coals; the nidhana, it goes down; the nidhana, it is gone out. This is the Rathantara Sâman as interwoven in fire 142."},{"ref":"47.2","t":"2. He who thus knows this Rathantara interwoven in fire, becomes radiant 143 and strong. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. The rule is, ‘Do not rinse the mouth or spit before the fire.’"},{"sp":"HDR","t":"Thirteenth Khanda"},{"ref":"48.1","t":"1, 2. NEXT follows the Vâmadevya as interwoven in generation 144."},{"sp":"HDR","t":"Fourteenth Khanda"},{"ref":"49.1","t":"1. RISING, THE sun is the hiṅkâra, risen, he is the prastâva, at noon he is the udgîtha, in the afternoon he is the pratihâra, setting, he is the nidhana. That is the B<em>ri</em>hat Sâman as interwoven in the sun 145."},{"ref":"49.2","t":"2. He who thus knows the B<em>ri</em>hat as interwoven in the sun, becomes refulgent 146 and strong, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘Never complain of the heat of the sun.’"},{"sp":"HDR","t":"Fifteenth Khanda"},{"ref":"50.1","t":"1. THE MISTS gather, that is the hiṅkâra; the cloud has risen, that is the prastâva; it rains, that is the udgîtha; it flashes and thunders, that is the pratihâra; it stops, that is the nidhana. That is the Vairûpa Sâman, as interwoven in Par<em>g</em>anya, the god of rain."},{"ref":"50.2","t":"2. He who thus knows the Vairûpa as interwoven in Par<em>g</em>anya, obtains all kinds of cattle (virûpa), he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘Never complain of the rain.’"},{"sp":"HDR","t":"Sixteenth Khanda"},{"ref":"51.1","t":"1. THE HIṄKÂRA is spring, the prastâva summer, the udgîtha the rainy season, the pratihâra autumn, the nidhana winter. That is the Vairâ<em>g</em>a Sâman, as interwoven in the seasons."},{"ref":"51.2","t":"2. He who thus knows the Vairâ<em>g</em>a, as interwoven in the seasons, shines (virâ<em>g</em>ati) through children, cattle, and glory of countenance. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘Never complain of the seasons.’"},{"sp":"HDR","t":"Seventeenth Khanda"},{"ref":"52.1","t":"1. THE HIṄKÂRA is the earth, the prastâva the sky, the udgîtha heaven, the pratihâra the regions, the nidhana the sea. These are the <em>S</em>akvarî Sâmans, as interwoven in the worlds 147."},{"ref":"52.2","t":"2. He who thus knows the <em>S</em>akvarîs, as interwoven in the worlds, becomes possessed of the worlds, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘Never complain of the worlds.’"},{"sp":"HDR","t":"Eighteenth Khanda"},{"ref":"53.1","t":"1. THE HIṄKÂRA is goats, the prastâva sheep, the udgîtha cows, the pratihâra horses, the nidhana man. These are the Revatî Sâmans, as interwoven in animals."},{"ref":"53.2","t":"2. He who thus knows these Revatîs, as interwoven in animals, becomes rich in animals 148, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘Never complain of animals.’"},{"sp":"HDR","t":"Nineteenth Khanda"},{"ref":"54.1","t":"1. THE HIṄKÂRA is hair, the prastâva skin, the udgîtha flesh, the pratihâra bone, the nidhana marrow. That is the Ya<em>g</em>ñâya<em>g</em>ñîya Sâman, as interwoven in the members of the body."},{"ref":"54.2","t":"2. He who thus knows the Ya<em>g</em>ñâya<em>g</em>ñîya, as interwoven in the members of the body, becomes possessed of strong limbs, he is not crippled in any limb, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘Do not eat marrow for a year,’ or ‘Do not eat marrow at all.’"},{"sp":"HDR","t":"Twentieth Khanda"},{"ref":"55.1","t":"1. THE HIṄKÂRA is fire, the prastâva air, the udgîtha the sun, the pratihâra the stars, the nidhana the moon. That is the Râ<em>g</em>ana Sâman, as interwoven in the deities."},{"ref":"55.2","t":"2. He who thus knows the Râ<em>g</em>ana, as interwoven in the deities, obtains the same world, the same happiness, the same company as the gods, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘Do not speak evil of the Brâhma<em>n</em>as.’"},{"sp":"HDR","t":"Twenty-First Khanda"},{"ref":"56.1","t":"THE HIṄKÂRA is the threefold knowledge, the prastâva these three worlds, the udgîtha Agni (fire), Vâyu (air), and Âditya (sun), the pratihâra the stars, the birds, and the rays, the nidhana the serpents, Gandharvas, and fathers. That is the Sâman, as interwoven in everything."},{"ref":"56.2","t":"He who thus knows this Sâman, as interwoven in everything, he becomes everything."},{"ref":"56.3","t":"And thus it is said in the following verse: There are the fivefold three (the three kinds of sacrificial knowledge, the three worlds &amp;c. in their fivefold form, i. e. as identified with the hiṅkâra, the prastâva, &amp;c.), and the other forms of the Sâman. Greater than these there is nothing else besides.’"},{"ref":"56.4","t":"He who knows this, knows everything. All regions offer him gifts. His rule is, ‘Let him meditate (on the Sâman), knowing that he is. everything, yea, that he is everything 149.’"},{"sp":"HDR","t":"Twenty-Second Khanda"},{"ref":"57.1","t":"THE UDGÎTHA, of which a poet said, I choose the deep sounding note of the Sâman as good for cattle, belongs to Agni; the indefinite note belongs to Pra<em>g</em>âpati, the definite note to Soma, the soft and smooth note to Vâyu, the smooth and strong note to Indra, the heron-like note to B<em>ri</em>haspati, the dull note to Varu<em>n</em>a. Let a man cultivate all of these, avoiding, however, that of Varu<em>n</em>a."},{"ref":"57.2","t":"Let a man sing 151, wishing to obtain by his song immortality for the Devas. ‘May I obtain by my song oblations (svadhâ) for the fathers, hope for men, fodder and water for animals, heaven for the sacrificer, food for myself,’ thus reflecting on these in his mind, let a man (Udgât<em>ri</em> priest) sing praises, without making mistakes in pronunciation, &amp;c."},{"ref":"57.3","t":"All vowels (svara) belong to Indra, all sibilants (ûshman) to Pra<em>g</em>âpati, all consonants (spar<em>s</em>a) to M<em>ri</em>tyu (death). If somebody should reprove him for his vowels, let him say, ‘I went to Indra as my refuge (when pronouncing my vowels): he will answer thee.’"},{"ref":"57.4","t":"And if somebody should reprove him for his sibilants, let him say, ‘I went to Pra<em>g</em>âpati as my refuge: he will smash thee.’ And if somebody should reprove him for his consonants, let him say, ‘I went to M<em>ri</em>tyu as my refuge: he will reduce thee to ashes.’"},{"ref":"57.5","t":"All vowels are to be pronounced with voice (ghosha) and strength (bala), so that the Udgât<em>ri</em> may give strength to Indra. All sibilants are to be pronounced, neither as if swallowed (agrasta) 152, nor as if thrown out (nirasta) 153, but well opened 154 (viv<em>ri</em>ta), so that the Udgât<em>ri</em> may give himself to Pra<em>g</em>âpati. All consonants are to be pronounced slowly, and without crowding them together 155, so that the Udgât<em>ri</em> may withdraw himself from M<em>ri</em>tyu."},{"sp":"HDR","t":"Twenty-Third Khanda"},{"ref":"58.1","t":"THERE ARE three branches of the law. Sacrifice, study, and charity are the first 156,"},{"ref":"58.2","t":"Austerity the second, and to dwell as a Brahma<em>k</em>ârin in the house of a tutor, always mortifying the body in the house of a tutor, is the third. All these obtain the worlds of the blessed; but the Brahmasa<em>m</em>stha alone (he who is firmly grounded in Brahman) obtains immortality."},{"ref":"58.3","t":"Pra<em>g</em>âpati brooded on the worlds. From them, thus brooded on, the threefold knowledge (sacrifice) issued forth. He brooded on it, and from it, thus brooded on, issued the three syllables, Bhû<em>h</em>, Bhuva<em>h</em>, Sva<em>h</em>."},{"ref":"58.4","t":"He brooded on them, and from them, thus brooded on, issued the Om. As all leaves are attached to a stalk, so is all speech (all words) attached to the Om (Brahman). Om is all this, yea, Om is all this."},{"sp":"HDR","t":"Twenty-Fourth Khanda"},{"ref":"59.1","t":"THE TEACHERS of Brahman (Veda) declare, as the Prâta<em>h</em>- savana (morning-oblation) belongs to the Vasus, the Mâdhyandina-savana (noon-libation) to the Rudras, the third Savana (evening-libation) to the Âdityas and the Vi<em>s</em>ve Devas,"},{"ref":"59.2","t":"Where then is the world of the sacrificer? He who does not know this, how can he perform the sacrifice? He only who knows, should perform it 157."},{"ref":"59.3","t":"Before the beginning of the Prâtaranuvâka, (matin-chant), the sacrificer, sitting down behind the household altar (gârhapatya), and looking towards the north, sings the Sâman, addressed to the Vasus:"},{"ref":"59.4","t":"‘Open the door of the world (the earth), let us see thee, that we may rule (on earth).’"},{"ref":"59.5","t":"Then he sacrifices, saying: ‘Adoration to Agni, who dwells on the earth, who dwells in the world! Obtain that world for me, the sacrificer! That is the world for the sacrificer!’"},{"ref":"59.6","t":"‘I (the sacrificer) shall go thither, when this life is over. Take this! (he says, in offering the libation.) Cast back the bolt!’ Having said this, he rises. For him the Vasus fulfil the morning-oblation."},{"ref":"59.7","t":"Before the beginning of the Mâdhyandina-savana, the noon-oblation, the sacrificer, sitting down behind the Âgnidhrîya altar, and looking towards the north, sings the Sâman, addressed to the Rudras:"},{"ref":"59.8","t":"‘Open the door of the world (the sky), let us see thee, that we may rule wide (in the sky).’"},{"ref":"59.9","t":"Then he sacrifices, saying: ‘Adoration to Vâyu (air), who dwells in the sky, who dwells in the world. Obtain that world for me, the sacrificer! That is the world for the sacrificer!’"},{"ref":"59.10","t":"‘I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!’ Having said this, he rises. For him the Rudras fulfil the noon-oblation."},{"ref":"59.11","t":"Before the beginning of the third oblation, the sacrificer, sitting down behind the Âhavanîya altar, and looking towards the north, sings the Sâman, addressed to the Âdityas and Vi<em>s</em>ve Devas:"},{"ref":"59.12","t":"‘Open the door of the world (the heaven), let us see thee, that we may rule supreme (in heaven).’ This is addressed to the Âdityas."},{"ref":"59.13","t":"Next the Sâman addressed to the Vi<em>s</em>ve Devas: ‘Open the door of the world (heaven), let us see thee, that we may rule supreme (in heaven).’"},{"ref":"59.14","t":"Then he sacrifices, saying: ‘Adoration to the Âdityas and to the Vi<em>s</em>ve Devas, who dwell in heaven, who dwell in the world. Obtain that world for me, the sacrificer!’"},{"ref":"59.15","t":"‘That is the world for the sacrificer! I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!’ Having said this, he rises."},{"ref":"59.16","t":"For him the Âdityas and the Vi<em>s</em>ve Devas fulfil the third oblation. He who knows this, knows the full measure of the sacrifice, yea, he knows it."},{"sp":"HDR","t":"Third Prapathaka 158"},{"ref":"60.1","t":"THE SUN is indeed the honey 159 of the Devas. The heaven is the cross-beam (from which) the sky (hangs as) a hive, and the bright vapours are the eggs of the bees 160."},{"ref":"60.2","t":"The eastern rays of the sun are the honey-cells in front. The <em>Rik</em> verses are the bees, the Rig-veda (sacrifice) is the flower, the water (of the sacrificial libations) is the nectar (of the flower)."},{"ref":"60.3","t":"Those very <em>Rik</em> verses then (as bees) brooded over the Rig-veda sacrifice (the flower); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health 161."},{"ref":"60.4","t":"That (essence) flowed forth and went towards the sun 162. And that forms what we call the red (rohita) light of the rising sun."},{"sp":"HDR","t":"Second Khanda"},{"ref":"61.1","t":"THE SOUTHERN rays of the sun are the honey-cells on the right. The Ya<em>g</em>us verses are the bees, the Ya<em>g</em>ur-veda sacrifice is the flower, the water (of the sacrificial libations) is the nectar (of the flower)."},{"ref":"61.2","t":"Those very Ya<em>g</em>us verses (as bees) brooded over the Ya<em>g</em>ur-veda sacrifice (the flower); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health."},{"ref":"61.3","t":"That flowed forth and went towards the sun. And that forms what we call the white (<em>s</em>ukla) light of the sun."},{"sp":"HDR","t":"Third Khanda"},{"ref":"62.1","t":"THE WESTERN rays of the sun are the honey-cells behind. The Sâman verses are the bees, the Sâma-veda sacrifice is the flower, the water is the nectar."},{"ref":"62.2","t":"Those very Sâman verses (as bees) brooded over the Sâma-veda sacrifice; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health."},{"ref":"62.3","t":"That flowed forth and went towards the sun. And that forms what we call the dark (k<em>ri</em>sh<em>n</em>a) light of the sun."},{"sp":"HDR","t":"Fourth Khanda"},{"ref":"63.1","t":"THE NORTHERN rays of the sun are the honey-cells on the left. The (hymns of the) Atharvâṅgiras are the bees, the Itihâsa-purâ<em>n</em>a 163 (the reading of the old stories) is the flower, the water is the nectar."},{"ref":"63.2","t":"Those very hymns of the Atharvâṅgiras (as bees) brooded over the Itihâsa-purâ<em>n</em>a; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health."},{"ref":"63.3","t":"That flowed forth, and went towards the sun. And that forms what we call the extreme dark (para<em>h</em> k<em>ri</em>sh<em>n</em>am) light of the sun."},{"sp":"HDR","t":"Fifth Khanda"},{"ref":"64.1","t":"THE UPWARD rays of the sun are the honey cells above. The secret doctrines are the bees, Brahman (the Om) is the flower, the water is the nectar."},{"ref":"64.2","t":"Those secret doctrines (as bees) brooded over Brahman (the Om); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, brightness, vigour, strength, and health."},{"ref":"64.3","t":"That flowed forth, and went towards the sun. And that forms what seems to stir in the centre of the sun."},{"ref":"64.4","t":"These (the different colours in the sun) are the essences of the essences. For the Vedas are essences (the best things in the world); and of them (after they have assumed the form of sacrifice) these (the colours rising to the sun) are again the essences. They are the nectar of the nectar. For the Vedas are nectar (immortal), and of them these are the nectar."},{"sp":"HDR","t":"Sixth Khanda"},{"ref":"65.1","t":"ON THE first of these nectars (the red light, which represents fame, glory of countenance, vigour, strength, health) the Vasus live, with Agni at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar."},{"ref":"65.2","t":"They enter into that (red) colour, and they rise from that colour 164."},{"ref":"65.3","t":"He who thus knows this nectar, becomes one of the Vasus, with Agni at their head, he sees the nectar and rejoices. And he, too, having entered that colour, rises again from that colour."},{"ref":"65.4","t":"So long as the sun rises in the east and sets in the west 165, so long does he follow the sovereign supremacy of the Vasus."},{"sp":"HDR","t":"Seventh Khanda"},{"ref":"66.1","t":"ON THE second of these nectars the Rudras live, with Indra at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar."},{"ref":"66.2","t":"They enter into that white colour, and they rise from that colour."},{"ref":"66.3","t":"He who thus knows this nectar, becomes one of the Rudras, with Indra at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour."},{"ref":"66.4","t":"So long as the sun rises in the east and sets in the west, twice as long does it rise in the south and set in the north; and so long does he follow the sovereign supremacy of the Rudras."},{"sp":"HDR","t":"Eighth Khanda"},{"ref":"67.1","t":"ON THE third of these nectars the Âdityas live, with Varu<em>n</em>a at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar."},{"ref":"67.2","t":"They enter into that (dark) colour, and they rise from that colour."},{"ref":"67.3","t":"He who thus knows this nectar, becomes one of the Âdityas, with Varu<em>n</em>a at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour."},{"ref":"67.4","t":"So long as the sun rises in the south and sets in the north, twice as long does it rise in the west and set in the east; and so long does he follow the sovereign supremacy of the Âdityas."},{"sp":"HDR","t":"Ninth Khanda"},{"ref":"68.1","t":"ON THE fourth of these nectars the Maruts live, with Soma at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar."},{"ref":"68.2","t":"They enter in that (very dark) colour, and they rise from that colour."},{"ref":"68.3","t":"He who thus knows this nectar, becomes one of the Maruts, with Soma at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour."},{"ref":"68.4","t":"So long as the sun rises in the west and sets in the east, twice as long does it rise in the north and set in the south; and so long does he follow the sovereign supremacy of the Maruts."},{"sp":"HDR","t":"Tenth Khanda"},{"ref":"69.1","t":"ON THE fifth of these nectars the Sâdhyas live, with Brahman at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar."},{"ref":"69.2","t":"They enter into that colour, and they rise from that colour."},{"ref":"69.3","t":"He who thus knows this nectar, becomes one of the Sâdhyas, with Brahman at their head; he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour."},{"ref":"69.4","t":"So long as the sun rises in the north and sets in the south, twice as long does it rise above, and set below; and so long does he follow the sovereign power of the Sâdhyas 166."},{"sp":"HDR","t":"Eleventh Khanda"},{"ref":"70.1","t":"WHEN FROM thence he has risen upwards, he neither rises nor sets. He is alone, standing in the centre. And on this there is this verse:"},{"ref":"70.2","t":"‘Yonder he neither rises nor sets at any time. If this is not true, ye gods, may I lose Brahman.’"},{"ref":"70.3","t":"And indeed to him who thus knows this Brahma-upanishad (the secret doctrine: of the Veda) the sun does not rise and does not set. For him there is day, once and for all 167."},{"ref":"70.4","t":"This doctrine (beginning with III, 1, 1) Brahman (m. Hira<em>n</em>yagarbha) told to Pra<em>g</em>âpati (Virâ<em>g</em>), Pra<em>g</em>âpati to Manu, Manu to his offspring (Ikshvâku, &amp;c.) And the father told that (doctrine of) Brahman (n.) to Uddâlaka Âru<em>n</em>i."},{"ref":"70.5","t":"A father may therefore tell that doctrine of Brahman to his eldest son 168, or to a worthy pupil."},{"ref":"70.5a","t":"But no one should tell it to anybody else, even if he gave him the whole sea-girt earth, full of treasure, for this doctrine is worth more than that, yea, it is worth more."},{"sp":"HDR","t":"Twelfth Khanda"},{"ref":"71.1","t":"THE GÂYATRÎ 169 (verse) is everything whatsoever here exists. Gâyatrî indeed is speech, for speech sings forth (gâya-ti) and protects (trâya-te) everything that here exists."},{"ref":"71.2","t":"That Gâyatrî is also the earth, for everything that here exists rests on the earth, and does not go beyond."},{"ref":"71.3","t":"That earth again is the body in man, for in it the vital airs (prâ<em>n</em>as 170, which are everything) rest, and do not go beyond."},{"ref":"71.4","t":"That body again in man is the heart within man, for in it the prâ<em>n</em>as (which are everything) rest, and do not go beyond."},{"ref":"71.5","t":"That Gâyatrî has four feet 171 and is sixfold 172. And this is also declared by a <em>Rik</em> verse (Rig-Veda X, 90, 3): —"},{"ref":"71.6","t":"‘Such is the greatness of it (of Brahman, under the disguise of Gâyatrî 173); greater than it is the Person 174 (purusha). His feet are all things. The immortal with three feet is in heaven (i. e. in himself).’"},{"ref":"71.7","t":"The Brahman which has been thus described (as immortal with three feet in heaven, and as Gâyatrî) is the same as the ether which is around us;"},{"ref":"71.8","t":"And the ether which is around us, is the same as the ether which is within us. And the ether which is within us,"},{"ref":"71.9","t":"That is the ether within the heart. That ether in the heart (as Brahman) is omnipresent and unchanging. He who knows this obtains omnipresent and unchangeable happiness."},{"sp":"HDR","t":"Thirteenth Khanda"},{"ref":"72.1","t":"FOR THAT heart there are five gates belonging to the Devas (the senses). The eastern gate is the Prâ<em>n</em>a (up-breathing), that is the eye, that is Âditya (the sun). Let a man meditate on that as brightness (glory of countenance) and health. He who knows this, becomes bright and healthy."},{"ref":"72.2","t":"The southern gate is the Vyâna (back-breathing), that is the ear, that is the moon. Let a man meditate on that as happiness and fame. He who knows this, becomes happy and famous."},{"ref":"72.3","t":"The western gate is the Apâna (down-breathing), that is speech, that is Agni (fire). Let a man meditate on that as glory of countenance and health. He who knows this, becomes glorious and healthy."},{"ref":"72.4","t":"The northern gate is the Samâna (on-breathing), that is mind, that is Par<em>g</em>anya (rain). Let a man meditate on that as celebrity and beauty. He who knows this, becomes celebrated and beautiful."},{"ref":"72.5","t":"The upper gate is the Udâna (out-breathing), that is air, that is ether. Let a man meditate on that as strength and greatness. He who knows this, becomes strong and great."},{"ref":"72.6","t":"These are the five men of Brahman, the doorkeepers of the Svarga (heaven) world. He who knows these five men of Brahman, the door-keepers of the Svarga world, in his family a strong son is born. He who thus knows these five men of Brahman, as the door-keepers of the Svarga world, enters himself the Svarga world."},{"ref":"72.7","t":"Now that light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man. And of this we have this visible proof 176:"},{"ref":"72.8","t":"Namely, when we thus perceive by touch the warmth here in the body 177. And of it we have this audible proof: Namely, when we thus, after stopping our ears, listen to what is like the rolling of a carriage, or the bellowing of an ox, or the sound of a burning fire 178 (within the ears). Let a man meditate on this as the (Brahman) which is seen and heard. He, who knows this, becomes conspicuous and celebrated, yea, he becomes celebrated."},{"sp":"HDR","t":"Fourteenth Khanda"},{"ref":"73.1","t":"ALL THIS is Brahman (n.) Let a man meditate on that (visible world) as beginning, ending, and breathing 179 in it (the Brahman)."},{"ref":"73.1a","t":"Now man is a creature of will. According to what his will is in this world, so will he be when he has departed this life. Let him therefore have this will and belief:"},{"ref":"73.2","t":"The intelligent, whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether (omnipresent and invisible), from whom all works, all desires, all sweet odours and tastes proceed; he who embraces all this, who never speaks, and is never surprised,"},{"ref":"73.3","t":"He is my self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also is my self within the heart, greater than the earth, greater than the sky, greater than heaven, greater than all these worlds."},{"ref":"73.4","t":"He from whom all works, all desires, all sweet odours and tastes proceed, who embraces all this, who never speaks and who is never surprised, he, my self within the heart, is that Brahman (n.) When I shall have departed from hence, I shall obtain him (that Self). He who has this faith 180 has no doubt; thus said <em>S</em>â<em>nd</em>ilya 181, yea, thus he said."},{"sp":"HDR","t":"Fifteenth Khanda 182"},{"ref":"74.1","t":"THE CHEST which has the sky for its circumference and the earth for its bottom, does not decay, for the quarters are its sides, and heaven its lid above. That chest is a treasury, and all things are within it."},{"ref":"74.2","t":"Its eastern quarter is called <em>G</em>uhû, its southern Sahamânâ, its western Râ<em>g</em>ñî, its northern Subhûtâ 183. The child of those quarters is Vâyu, the air, and he who knows that the air is indeed the child of the quarters, never weeps for his sons. ‘I know the wind to be the child of the quarters, may I never weep for my sons.’"},{"ref":"74.3","t":"‘I turn to the imperishable chest with such and such and such 184.’ ‘I turn to the Prâ<em>n</em>a (life) with such and such and such.’ ‘I turn to Bhû<em>h</em> with such and such and such.’ ‘I turn to Bhuva<em>h</em> with such and such and such.’ ‘I turn to Sva<em>h</em> with such and such and such.’"},{"ref":"74.4","t":"‘When I said, I turn to Prâ<em>n</em>a, then Prâ<em>n</em>a means all whatever exists here — to that I turn.’"},{"ref":"74.5","t":"‘When I said, I turn to Bhû<em>h</em>, what I said is, I turn to the earth, the sky, and heaven.’"},{"ref":"74.6","t":"‘When I said, I turn to Bhuva<em>h</em>, what I said is, I turn to Agni (fire), Vâyu (air), Âditya (sun).’"},{"ref":"74.7","t":"‘When I said, I turn to Sva<em>h</em>, what I said is, I turn to the <em>Rig</em>-veda, Ya<em>g</em>ur-veda, and Sâma-veda. That is what I said, yea, that is what I said.’"},{"sp":"HDR","t":"Sixteenth Khanda 185"},{"ref":"75.1","t":"MAN IS sacrifice. His (first) twenty-four years are the morning-libation. The Gâyatrî has twenty-four syllables, the morning-libation is offered with Gâyatrî hymns. The Vasus are connected with that part of the sacrifice. The Prâ<em>n</em>as (the five senses) are the Vasus, for they make all this to abide (vâsayanti)."},{"ref":"75.2","t":"If anything ails him in that (early) age, let him say: ‘Ye Prâ<em>n</em>as, ye Vasus, extend this my morning-libation unto the midday-libation, that I, the sacrificer, may not perish in the midst of the Prâ<em>n</em>as or Vasus.’ Thus he recovers from his illness, and becomes whole."},{"ref":"75.3","t":"The next forty-four years are the midday-libation. The Trish<em>t</em>ubh has forty-four syllables, the midday-libation is offered with Trish<em>t</em>ubh hymns. The Rudras are connected with that part of it. The Prâ<em>n</em>as are the Rudras, for they make all this to cry (rodayanti)."},{"ref":"75.4","t":"If anything ails him in that (second) age, let him say: ‘Ye Prâ<em>n</em>as, ye Rudras, extend this my midday-libation unto the third libation, that I, the sacrificer, may not perish in the midst of the Prâ<em>n</em>as or Rudras.’ Thus he recovers from his illness, and becomes whole."},{"ref":"75.5","t":"The next forty-eight years are the third libation. The <em>G</em>agatî has forty-eight syllables, the third libation is offered with <em>G</em>agatî hymns. The Âdityas are connected with that part of it. The Prâ<em>n</em>as are the Âdityas, for they take up all this (âdadate)."},{"ref":"75.6","t":"If anything ails him in that (third) age, let him say: ‘Ye Prâ<em>n</em>as, ye Âdityas, extend this my third libation unto the full age, that I, the sacrificer, may not perish in the midst of the Prâ<em>n</em>as or Âdityas.’ Thus he recovers from his illness, and becomes whole."},{"ref":"75.7","t":"Mahidâsa Aitareya (the son of Itarâ), who knew this, said (addressing a disease): ‘Why dost thou afflict me, as I shall not die by it?’ He lived a hundred and sixteen years (i.e. 24+44+48). He, too, who knows this lives on to a hundred and sixteen years."},{"sp":"HDR","t":"Seventeenth Khanda 186"},{"ref":"76.1","t":"WHEN A man (who is the sacrificer) hungers, thirsts, and abstains from pleasures, that is the Dîkshâ (initiatory rite)."},{"ref":"76.2","t":"When a man eats, drinks, and enjoys pleasures, he does it with the Upasadas (the sacrificial days on which the sacrificer is allowed to partake of food)."},{"ref":"76.3","t":"When a man laughs, eats, and delights himself, he does it with the Stuta-<em>s</em>astras (hymns sung and recited at the sacrifices)."},{"ref":"76.4","t":"Penance, liberality, righteousness, kindness, truthfulness, these form his Dakshi<em>n</em>âs (gifts bestowed on priests, &amp;c.)"},{"ref":"76.5","t":"Therefore when they say, ‘There will be a birth,’ and ‘there has been a birth’ (words used at the Soma-sacrifice, and really meaning, ‘He will pour out the Soma-juice,’ and ‘he has poured out the Soma-juice’), that is his new birth. His death is the Avabh<em>ri</em>tha ceremony (when the sacrificial Vessels are carried away to be cleansed)."},{"ref":"76.6","t":"Ghora Âṅgirasa, after having communicated this (view of the sacrifice) to K<em>ri</em>sh<em>n</em>a, the son of Devăkî 187 — and he never thirsted again (after other knowledge) — said: ‘Let a man, when his end approaches, take refuge with this Triad 188: “Thou art the imperishable,” “Thou art the unchangeable,” “Thou art the edge of Prâ<em>n</em>a.”’ On this subject there are two <em>Rik</em> verses (Rig-veda VIII, 6, 30): —"},{"ref":"76.7","t":"‘Then they see (within themselves) the ever-present light of the old seed (of the world, the Sat), the highest, which is lighted in the brilliant (Brahman).’ Rig-veda I, 50, 10: —"},{"ref":"76.7a","t":"‘Perceiving above the darkness (of ignorance) the higher light (in the sun), as the higher light within the heart, the bright source (of light and life) among the gods, we have reached the highest light, yea, the highest light 189.’"},{"sp":"HDR","t":"Eighteenth Khanda 190"},{"ref":"77.1","t":"LET A man meditate on mind as Brahman (n.), this is said with reference to the body. Let a man meditate on the ether as Brahman (n.), this is said with reference to the Devas. Thus both the meditation which has reference to the body, and the meditation which has reference to the Devas, has been taught."},{"ref":"77.2","t":"That Brahman (mind) has four feet (quarters). Speech is one foot, breath is one foot, the eye is one foot, the car is one foot-so much with reference to the body. Then with reference to the gods, Agni (fire) is one foot, Vâyu (air) is one foot, Âditya (sun) is one foot, the quarters are one foot. Thus both the worship which has reference to the body, and the worship which has reference to the Devas, has been taught."},{"ref":"77.3","t":"Speech is indeed the fourth foot of Brahman. That foot shines with Agni (fire) as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance."},{"ref":"77.4","t":"Breath is indeed the fourth foot of Brahman. That foot shines with Vâyu (air) as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance."},{"ref":"77.5","t":"The eye is indeed the fourth foot of Brahman. That foot shines with Âditya (sun) as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance."},{"ref":"77.6","t":"The ear is indeed the fourth foot of Brahman. That foot shines with the quarters as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance."},{"sp":"HDR","t":"Nineteenth Khanda"},{"ref":"78.1","t":"ÂDITYA (THE sun 191) is Brahman, this is the doctrine, and this is the fuller account of it: —"},{"ref":"78.1a","t":"In the beginning this was non-existent 192. It became existent, it grew. It turned into an egg 193. The egg lay for the time of a year. The egg broke open. The two halves were one of silver, the other of gold."},{"ref":"78.2","t":"The silver one became this earth, the golden one the sky, the thick membrane (of the white) the mountains, the thin membrane (of the yoke) the mist with the clouds, the small veins the rivers, the fluid the sea."},{"ref":"78.3","t":"And what was born from it that was Âditya, the sun. When he was born shouts of hurrah arose, and all beings arose, and all things which they desired. Therefore whenever the sun rises and sets, shouts of hurrah arise, and all beings arise, and all things which they desire."},{"ref":"78.4","t":"If any one knowing this meditates on the sun as Brahman, pleasant shouts will approach him and will continue, yea, they will continue."},{"sp":"HDR","t":"Fourth Prapathaka 194"},{"ref":"79.1","t":"THERE LIVED once upon a time <em>G</em>âna<em>s</em>ruti Pautrâya<em>n</em>a (the great-grandson of <em>G</em>ana<em>s</em>ruta), who was a pious giver, bestowing much wealth upon the people, and always keeping open house. He built places of refuge everywhere, wishing that people should everywhere eat of his food."},{"ref":"79.2","t":"Once in the night some Ha<em>m</em>sas (flamingoes) flew over his house, and one flamingo said to another: ‘Hey, Bhallâksha, Bhallâksha (short-sighted friend). The light (glory) of<em>G</em>âna<em>s</em>ruti Pautrâya<em>n</em>a has spread like the sky. Do not go near, that it may not burn thee.’"},{"ref":"79.3","t":"The other answered him: ‘How can you speak of him, being what he is (a râ<em>g</em>anya, noble), as if he were like Raikva with the car 195?’"},{"ref":"79.4","t":"The first replied: ‘How is it with this Raikva with the car of whom thou speakest?’"},{"ref":"79.4a","t":"The other answered: ‘As (in a game of dice) all the lower casts 196 belong to him who has conquered with the K<em>ri</em>ta cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.’"},{"ref":"79.5","t":"<em>G</em>âna<em>s</em>ruti Pautrâya<em>n</em>a overheard this conversation, and as soon as he had risen in the morning, he said to his. door-keeper (kshatt<em>ri</em>): ‘Friend, dost thou speak of (me, as if I were) Raikva with the car?’"},{"ref":"79.5a","t":"He replied: ‘How is it with this Raikva, with the car?’"},{"ref":"79.6","t":"The king said: ‘As (in a game of dice), all the lower casts belong to him who has conquered with the K<em>ri</em>ta cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.’"},{"ref":"79.7","t":"The door-keeper went to look for Raikva, but returned saying, ‘I found him not.’ Then the king said: ‘Alas! where a Brâhma<em>n</em>a should be searched for (in the solitude of the forest), there go for him.’"},{"ref":"79.8","t":"The door-keeper came to a man who was lying beneath a car and scratching his sores 197. He addressed him, and said: ‘Sir, are you Raikva with the car?’"},{"ref":"79.8a","t":"He answered: ‘Here I am.’"},{"ref":"79.8b","t":"Then the door-keeper returned, and said: ‘I have found him.’"},{"sp":"HDR","t":"Second Khanda"},{"ref":"80.1","t":"THEN <em>G</em>ÂNA<em>S</em>RUTI Pautrâya<em>n</em>a took six hundred cows, a necklace, and a carriage with mules, went to Raikva and said:"},{"ref":"80.2","t":"‘Raikva, here are six hundred cows, a necklace, and a carriage with mules; teach me the deity which you worship.’"},{"ref":"80.3","t":"The other replied: ‘Fie, necklace and carriage be thine, O <em>S</em>ûdra, together with the cows.’"},{"ref":"80.3a","t":"Then <em>G</em>âna<em>s</em>ruti Pautrâya<em>n</em>a took again a thousand cows, a necklace, a carriage with mules, and his own daughter, and went to him."},{"ref":"80.4","t":"He said to him: ‘Raikva, there are a thousand cows, a necklace, a carriage with mules, this wife, and this village in which thou dwellest. Sir, teach me!’"},{"ref":"80.5","t":"He, opening her mouth 198, said: ‘You have brought these (cows and other presents), O <em>S</em>ûdra, but only by that mouth did you make me speak.’"},{"ref":"80.5a","t":"These are the Raikva-par<em>n</em>a villages in the country of the Mahâv<em>ri</em>shas (mahâpu<em>n</em>yas) where Raikva dwelt under him 199. And he said to him:"},{"sp":"HDR","t":"Third Khanda"},{"ref":"81.1","t":"‘AIR (VÂYU) is indeed the end of all 200. For when fire goes out, it goes into air. When the sun goes down, it goes into air. When the moon goes down, it goes into air."},{"ref":"81.2","t":"‘When water dries up, it goes into air. Air indeed consumes them all. So much with reference to the Devas."},{"ref":"81.3","t":"‘Now with reference to the body. Breath (prâ<em>n</em>a) is indeed the end of all. When a man sleeps, speech goes into breath, so do sight, hearing, and mind. Breath indeed consumes them all."},{"ref":"81.4","t":"‘These are the two ends, air among the Devas, breath among the senses (prâ<em>n</em>âh).’"},{"ref":"81.5","t":"Once while <em>S</em>aunaka Kâpeya and Abhipratârin Kâkshaseni were being waited on at their meal, a religious student begged of them. They gave him nothing."},{"ref":"81.6","t":"He said: ‘One god — who is he? — swallowed the four great ones 201, he, the guardian of the world. O Kâpeya, mortals see him not, O Abhipratârin, though he dwells in many places. He to whom this food belongs, to him it has not been given 202.’"},{"ref":"81.7","t":"<em>S</em>aunaka Kâpeya, pondering on that speech, went to the student and said: ‘He is the self of the Devas, the creator of all beings, with golden tusks, the eater, not without intelligence. His greatness is said to be great indeed, because, without being eaten, he eats even what is not food 203. Thus do we, O Brahma<em>k</em>ârin, meditate on that Being.’ Then he said: ‘give him food.’"},{"ref":"81.8","t":"They gave him food. Now these five (the eater Vâyu (air), and his food, Agni (fire), Âditya (sun), <em>K</em>andramas (moon), Ap (water)) and the other five (the eater Prâ<em>n</em>a (breath), and his food, speech, sight, hearing, mind) make ten, and that is the K<em>ri</em>ta (the highest 204) cast (representing the ten, the eaters and the food). Therefore in all quarters those ten are food (and) K<em>ri</em>ta (the highest cast). These are again the Virâ<em>g</em> 205 (of ten syllables) which eats the food. Through this all this becomes seen. He who knows this sees all this and becomes an eater of food, yea, he becomes an eater of food."},{"sp":"HDR","t":"Fourth Khanda 206"},{"ref":"82.1","t":"SATYAKÂMA, THE son of <em>G</em>abâlâ, addressed his mother and said: ‘I wish to become a Brahma<em>k</em>ârin (religious student), mother. Of what family am I?’"},{"ref":"82.2","t":"She said to him: ‘I do not know, my child, of what family thou art. In my youth when I had to move about much as a servant (waiting on the guests in my father’s house), I conceived thee. I do not know of what family thou art. I am <em>G</em>abâlâ by name, thou art Satyakâma (Philalethes). Say that thou art Satyakâma <em>G</em>âbâlâ.’"},{"ref":"82.3","t":"He going to Gautama Hâridrumata said to him, ‘I wish to become a Brahma<em>k</em>ârin with you, Sir. May I come to you, Sir?’"},{"ref":"82.4","t":"He said to him: ‘Of what family are you, my friend?’ He replied: ‘I do not know, Sir, of what family I am. I asked my mother, and she answered: “In my youth when I had to move about much as a servant, I conceived thee. I do not know of what family thou art. I am <em>G</em>abâlâ by name, thou art Satyakâma,” I am therefore Satyakâma <em>G</em>âbâlâ, Sir.’"},{"ref":"82.5","t":"He said to him: ‘No one but a true Brâhma<em>n</em>a would thus speak out. Go and fetch fuel, friend, I shall initiate you. You have not swerved from the truth.’"},{"ref":"82.5a","t":"Having initiated him, he chose four hundred lean and weak cows, and said: ‘Tend these, friend.’"},{"ref":"82.5b","t":"He drove them out and said to himself, ‘I shall not return unless I bring back a thousand.’ He dwelt a number of years (in the forest), and when the cows had become a thousand,"},{"sp":"HDR","t":"Fifth Khanda"},{"ref":"83.1","t":"THE BULL of the herd (meant for Vâyu) said to him: ‘Satyakâma!’ He replied: ‘Sir!’ The bull said: ‘We have become a thousand, lead us to the house of the teacher;"},{"ref":"83.2","t":"‘And I will declare to you one foot of Brahman.’"},{"ref":"83.2a","t":"‘Declare it, Sir,’ he replied."},{"ref":"83.2b","t":"He said to him: ‘The eastern region is one quarter, the western region is one quarter, the southern region is one quarter, the northern region is one quarter. This is a foot of Brahman, consisting of the four quarters, and called Prakâ<em>s</em>avat (endowed with splendour)."},{"ref":"83.3","t":"‘He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Prakâ<em>s</em>avat, becomes endowed with splendour in this world. He conquers the resplendent worlds, whoever knows this and meditates on the foot of Brahman, consisting of the four quarters, by the name of Prakâ<em>s</em>avat."},{"sp":"HDR","t":"Sixth Khanda"},{"ref":"84.1","t":"‘AGNI WILL declare to you another foot of Brahman.’"},{"ref":"84.1a","t":"(After these words of the bull), Satyakâma, on the morrow, drove the cows (toward the house of the teacher). And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking to the east."},{"ref":"84.2","t":"Then Agni (the fire) said to him: ‘Satyakâma!’ He replied: ‘Sir.’"},{"ref":"84.3","t":"Agni said: ‘Friend, I will declare unto you one foot of Brahman.’"},{"ref":"84.3a","t":"‘Declare it, Sir,’ he replied."},{"ref":"84.3b","t":"He said to him: ‘The earth is one quarter, the sky is one quarter, the heaven is one quarter, the ocean is one quarter. This is a foot of Brahman, consisting of four quarters, and called Anantavat (endless).’"},{"ref":"84.4","t":"‘He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat, becomes endless in this world. He conquers the endless worlds, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat."},{"sp":"HDR","t":"Seventh Khanda"},{"ref":"85.1","t":"‘A HA<em>M</em>SA (flamingo, meant for the sun) will declare to you another foot of Brahman.’"},{"ref":"85.1a","t":"(After these words of Agni), Satyakâma, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking toward the east."},{"ref":"85.2","t":"Then a Ha<em>m</em>sa flew near and said to him ‘Satyakâma.’ He replied: ‘Sir.’"},{"ref":"85.3","t":"The Ha<em>m</em>sa said: ‘Friend, I will declare unto you one foot of Brahman.’"},{"ref":"85.3a","t":"‘Declare it, Sir,’ he replied."},{"ref":"85.3b","t":"He said to him: ‘Fire is one quarter, the sun is one quarter, the moon is one quarter, lightning is one quarter. This is a foot of Brahman, consisting of four quarters, and called<em>G</em>yotishmat (full of light)."},{"ref":"85.4","t":"‘He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of <em>G</em>yotishmat, becomes full of light in this world. He conquers the worlds which are full of light, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of <em>G</em>yotishmat."},{"sp":"HDR","t":"Eighth Khanda"},{"ref":"86.1","t":"‘A DIVER-BIRD (Madgu, meant for Prâ<em>n</em>a) will declare to you another foot of Brahman.’"},{"ref":"86.1a","t":"(After these words of the Ha<em>m</em>sa), Satyakâma, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking toward the east."},{"ref":"86.2","t":"Then a diver flew near and said to him ‘Satyakâma.’ He replied: ‘Sir.’"},{"ref":"86.3","t":"The diver said: ‘Friend, I will declare unto you one foot of Brahman!"},{"ref":"86.3a","t":"‘Declare it, Sir,’ he replied."},{"ref":"86.3b","t":"He said to him: ‘Breath is one quarter, the eye is one quarter, the ear is one quarter, the mind is one quarter. This is a foot of Brahman, consisting of four quarters, and called Âyatanavat (having a home)."},{"ref":"86.3c","t":"‘He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Âyatanavat, becomes possessed of a home in this world. He conquers the worlds which offer a home, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Âyatanavat.’"},{"sp":"HDR","t":"Ninth Khanda"},{"ref":"87.1","t":"THUS HE reached the house of his teacher. The teacher said to him: ‘Satyakâma.’ He replied: ‘Sir.’"},{"ref":"87.2","t":"The teacher said: ‘Friend, you shine like one who knows Brahman. Who then has taught you 207?’ He replied: ‘Not men. But you only, Sir, I wish, should teach me 208;"},{"ref":"87.3","t":"‘For I have heard from men like you, Sir, that only knowledge which is learnt from a teacher (Â<em>k</em>ârya), leads to real good.’ Then he taught him the same knowledge. Nothing was left out, Yea, nothing was left out."},{"sp":"HDR","t":"Tenth Khanda 209"},{"ref":"88.1","t":"UPAKO<em>S</em>ALA KÂMALÂYANA dwelt as a Brahma<em>k</em>ârin (religious student) in the house of Satyakâma <em>G</em>âbâla. He tended his fires for twelve years. But the teacher, though he allowed other pupils (after they had learnt the sacred books) to depart to their own homes, did not allow Upakosala to depart."},{"ref":"88.2","t":"Then his wife said to him: ‘This student, who is quite exhausted (with austerities), has carefully tended your fires. Let not the fires themselves blame you, but teach him.’ The teacher, however, went away on a journey without having taught him."},{"ref":"88.2a","t":"The student from sorrow was not able to eat. Then the wife of the teacher said to him: ‘Student, eat! Why do you not eat?’ He said: ‘There are many desires in this man here, which lose themselves in different directions. I am full of sorrows, and shall take no food.’"},{"ref":"88.4","t":"Thereupon the fires said among themselves: ‘This student, who is quite exhausted, has carefully tended us. Well, let us teach him.’ They said to him:"},{"ref":"88.5","t":"‘Breath is Brahman, Ka (pleasure) is Brahman, Kha (ether) is Brahman.’"},{"ref":"88.5a","t":"He said: ‘I understand that breath is Brahman, but I do not understand Ka or Kha 210.’"},{"ref":"88.5b","t":"They said: ‘What is Ka is Kha, what is Kha is Ka 211.’ They therefore taught him Brahman as breath, and as the ether (in the heart) 212."},{"sp":"HDR","t":"Eleventh Khanda"},{"ref":"89.1","t":"1. AFTER THAT the Gârhapatya fire 213 taught him Earth, fire, food, and the sun (these are my forms, or forms of Brahman). The person that is seen in the sun, I am he, I am he indeed 214."},{"ref":"89.2","t":"2. ‘He who knowing this meditates on him, destroys sin, obtains the world (of Agni Gârhapatya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.’"},{"sp":"HDR","t":"Twelfth Khanda"},{"ref":"90.1","t":"1. THEN THE Anvâhârya fire 215 taught him: Water, the quarters, the stars, the moon (these are my forms). The person that is seen in the moon, I am he, I am he indeed."},{"ref":"90.2","t":"2. ‘He who knowing this meditates on him, destroys sin, obtains the world (of Agni Anvâhârya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.’"},{"sp":"HDR","t":"Thirteenth Khanda"},{"ref":"91.1","t":"1. THEN THE Âhavanîya 216 fire taught him: ‘Breath, ether, heaven, and lightning (these are my forms). The person that is seen in the lightning, I am he, I am he indeed."},{"ref":"91.2","t":"2. ‘He who knowing this meditates on him, destroys sin, obtains the world (of Agni Âhavanîya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.’"},{"sp":"HDR","t":"Fourteenth Khanda"},{"ref":"92.1","t":"THEN THEY all said: ‘Upakosala, this is our knowledge, our friend, and the knowledge of the Self, but the teacher will tell you the way (to another life).’"},{"ref":"92.2","t":"In time his teacher came back, and said to him: ‘Upakosala.’ He answered: ‘Sir.’ The teacher said: ‘Friend, your face shines like that of one who knows Brahman. Who has taught you?’"},{"ref":"92.2a","t":"‘Who should teach me, Sir?’ he said. He denies, as it were. And he said (pointing) to the fires: ‘Are these fires other than fires?’"},{"ref":"92.2b","t":"The teacher said: ‘What, my friend, have these fires told you?’"},{"ref":"92.3","t":"He answered: ‘This’ (repeating some of what they had told him)."},{"ref":"92.3a","t":"The teacher said: ‘My friend, they have taught you about the worlds, but I shall tell you this; and as water does not cling to a lotus leaf, so no evil deed clings to one who knows it.’ He said: ‘Sir, tell it me.’"},{"sp":"HDR","t":"Fifteenth Khanda"},{"ref":"93.1","t":"HE SAID: ‘The person that is seen in the eye, that is the Self. This is the immortal, the fearless, this is Brahman 217. Even though they drop melted butter or water on him, it runs away on both sides 218."},{"ref":"93.2","t":"‘They call him Sa<em>m</em>yadvâma, for all blessings (vâma) go towards him (sa<em>m</em>yanti). All blessings go towards him who knows this."},{"ref":"93.3","t":"‘He is also Vâmanî, for he leads (nayati) all blessings (vâma). He leads all blessings who knows this."},{"ref":"93.4","t":"‘He is also Bhâmanî, for he shines (bhâti) in all worlds. He who knows this, shines in all worlds."},{"ref":"93.5","t":"‘Now (if one who knows this, dies), whether people perform obsequies for him or no, he goes to light (ar<em>k</em>is) 219, from light to day, from day to the light half of the moon, from the light half of the moon to the six months during which the sun goes to the north, from the months to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human,"},{"ref":"93.6","t":"‘He leads them to Brahman. This is the path of the Devas, the path that leads to Brahman. Those who proceed on that path, do not return to the life of man, yea, they do not return.’"},{"sp":"HDR","t":"Sixteenth Khanda 220"},{"ref":"94.1","t":"VERILY, HE who purifies (Vâyu) is the sacrifice, for he (the air) moving along purifies everything. Because moving along he purifies everything, therefore he is the sacrifice. Of that sacrifice there are two ways, by mind and by speech."},{"ref":"94.2","t":"The Brahman priest performs one of them in his mind 221, the Hot<em>ri</em>, Adhvaryu, and Udgât<em>ri</em> priests perform the other by words. When the Brahman priest, after the Prâtaranuvâka ceremony has begun, but before the recitation of the Paridhânîyâ hymn, has (to break his silence and) to speak,"},{"ref":"94.3","t":"He performs perfectly the one way only (that by words), but the other is injured. As a man walking on one foot, or a carriage going on one wheel, is injured, his sacrifice is injured, and with the injured sacrifice the sacrificer is injured; yes, having sacrificed, he becomes worse."},{"ref":"94.4","t":"But when after the Prâtaranuvâka ceremony has begun, and before the recitation of the Paridhânîyâ hymn, the Brahman priest has not (to break his silence and) to speak, they perform both ways perfectly, and neither of them is injured."},{"ref":"94.5","t":"As a man walking on two legs and a carriage going on two wheels gets on, so his sacrifice gets on, and with the successful sacrifice the sacrificer gets on; yes, having sacrificed, he becomes better."},{"sp":"HDR","t":"Seventeenth Khanda"},{"ref":"95.1","t":"PRA<em>G</em>ÂPATI BROODED over the worlds, and from them thus brooded on he squeezed out the essences, Agni (fire) from the earth, Vâyu (air) from the sky, Âditya (the sun) from heaven."},{"ref":"95.2","t":"He brooded over these three deities, and from them thus brooded on he squeezed out the essences, the <em>Rik</em> verses from Agni, the Ya<em>g</em>us verses from Vâyu, the Sâman verses from Âditya."},{"ref":"95.3","t":"He brooded over the threefold knowledge (the three Vedas), and from it thus brooded on he squeezed out the essences, the sacred interjection Bhûs from the <em>Rik</em> verses, the sacred interjection Bhuvas from the Ya<em>g</em>us verses, the sacred interjection Svar from the Sâman verses."},{"ref":"95.4","t":"If the sacrifice is injured from the Rig-Veda side, let him offer a libation in the Gârhapatya fire, saying, Bhû<em>h</em>, Svâha! Thus does he bind together and heal, by means of the essence and the power of the <em>Rik</em> verses themselves, whatever break the <em>Rik</em> sacrifice may have suffered."},{"ref":"95.5","t":"If the sacrifice is injured from the Ya<em>g</em>ur-veda side, let him offer a libation in the Dakshi<em>n</em>a fire, saying, Bhuva<em>h</em>, Svâhâ! Thus does he bind together and heal, by means of the essence and the power of the Ya<em>g</em>us verses themselves, whatever break the Ya<em>g</em>us sacrifice may have suffered."},{"ref":"95.6","t":"If the sacrifice is injured by the Sâma-veda side, let him offer a libation in the Âhavanîya fire, saying, Sva<em>h</em>, Svâhâ! Thus does he bind together and heal, by means of the essence and the power of the Sâman verses themselves, whatever break the Sâman sacrifice may have suffered."},{"ref":"95.7","t":"As one binds (softens) gold by means of lava<em>n</em>a 222 (borax), and silver by means of gold, and tin by means of silver, and lead by means of tin, and iron (loha) by means of lead, and wood by means of iron, or also by means of leather,"},{"ref":"95.8","t":"Thus does one bind together and heal any break in the sacrifice by means of (the Vyâh<em>ri</em>tis or sacrificial interjections which are) the essence and strength of the three worlds, of the deities, and of the threefold knowledge. That sacrifice is healed 223 in which there is a Brahman priest who knows this."},{"ref":"95.9","t":"That sacrifice is inclined towards the north (in the right way) in which there is a Brahman priest who knows this. And with regard to such a Brahman priest there is the following Gâthâ 224: ‘Whereever it falls back, thither the man 225 goes,’ — viz. the Brahman only, as one of the <em>Ri</em>tvi<em>g</em> priests. ‘He saves the Kurus as a mare’ (viz. a Brahman priest who knows this, saves the sacrifice, the sacrificer, and all the other priests). Therefore let a man make him who knows this his Brahman priest, not one who does not know it, who does not know it."},{"sp":"HDR","t":"First Khanda"},{"ref":"97.1","t":"HE WHO knows the oldest and the best becomes himself the oldest and the best. Breath indeed is the oldest and the best."},{"ref":"97.2","t":"He who knows the richest, becomes himself the richest. Speech indeed is the richest."},{"ref":"97.3","t":"He who knows the firm rest, becomes himself firm in this world and in the next. The eye indeed is the firm rest."},{"ref":"97.4","t":"He who knows success, his wishes succeed, both his divine and human wishes. The ear indeed is success."},{"ref":"97.5","t":"He who knows the home, becomes a home of his people. The mind indeed is the home."},{"ref":"97.6","t":"The five senses quarrelled together 226, who was the best, saying, I am better, I am better."},{"ref":"97.7","t":"They went to their father Pra<em>g</em>âpati and said: ‘Sir, who is the best of us?’ He replied: ‘He by whose departure the body seems worse than worst, he is the best of you.’"},{"ref":"97.8","t":"The tongue (speech) departed, and having been absent for a year, it came round and said: ‘How have you been able to live without me?’ They replied: ‘Like mute people, not speaking, but breathing with the breath, seeing with the eye, hearing with the ear, thinking with the mind. Thus we lived.’ Then speech went back."},{"ref":"97.9","t":"The eye (sight) departed, and having been absent for a year, it came round and said: ‘How have you been able to live without me?’ They replied: ‘Like blind people, not seeing, but breathing with the breath, speaking with the tongue, hearing with the ear, thinking with the mind. Thus we lived.’ Then the eye went back."},{"ref":"97.10","t":"The ear (hearing) departed, and having been absent for a year, it came round and said: ‘How have you been able to live without me?’ They replied: ‘Like deaf people, not hearing, but breathing with the breath, speaking with the tongue, thinking with the mind. Thus we lived.’ Then the ear went back."},{"ref":"97.11","t":"The mind departed, and having been absent for a year, it came round and said: ‘How have you been able to live without me?’ They replied: ‘Like children whose mind is not yet formed, but breathing with the breath, speaking with the tongue, seeing with the eye, hearing with the ear. Thus we lived.’ Then the mind went back."},{"ref":"97.12","t":"The breath, when on the point of departing, tore up the other senses, as a horse, going to start, might tear up the pegs to which he is tethered 227. They came to him and said: ‘Sir, be thou (our lord); thou art the best among us. Do not depart from us!’"},{"ref":"97.13","t":"Then the tongue said to him: ‘If I am the richest, thou art the richest.’ The eye said to him: ‘If I am the firm rest, thou art the firm rest 228.’"},{"ref":"97.14","t":"The ear said to him: ‘If I am success, thou art success.’ The mind said to him: ‘If I am the home, thou art the home.’"},{"ref":"97.15","t":"And people do not call them, the tongues, the eyes, the ears, the minds, but the breaths (prâ<em>n</em>a, the senses). For breath are all these."},{"sp":"HDR","t":"Second Khanda"},{"ref":"98.1","t":"BREATH SAID: ‘What shall be my food?’ They answered: ‘Whatever there is, even unto dogs and birds.’ Therefore this is food for Ana (the breather). His name is clearly Ana 229. To him who knows this there is nothing that is not (proper) food."},{"ref":"98.2","t":"He said: ‘What shall be my dress?’ They answered: ‘Water.’ Therefore wise people, when they are going to eat food, surround their food before and after with water 230.’ He (prâ<em>n</em>a) thus gains a dress, and is no longer naked 231‘."},{"ref":"98.3","t":"Satyakâma <em>G</em>âbâla, after he had communicated this to Go<em>s</em>ruti Vaiyâghrapadya, said to him: ‘If you were to tell this to a dry stick, branches would grow, and leaves spring from it.’"},{"ref":"98.4","t":"If 232 a man wishes to reach greatness, let him perform the Dîkshâ 233 (preparatory rite) on the day of the new moon, and then, on the night of the full moon, let him stir a mash of all kinds of herbs with curds and honey, and let him pour ghee on the fire (âvasathya laukika), saying; ‘Svâhâ to the oldest and the best.’ After that let him throw all that remains (of the ghee) 234 into the mash."},{"ref":"98.5","t":"In the same manner let him pour ghee on. the fire, saying, ‘Svâhâ to the richest.’ After that let him throw all that remains together into the mash."},{"ref":"98.5a","t":"In the same manner let him pour ghee on the fire, saying, ‘Svâhâ to the firm rest.’ After that let him throw all that remains together into the mash."},{"ref":"98.5b","t":"In the same manner let him pour ghee on the fire, saying, ‘Svâhâ to success.’ After that let him throw all that remains together into the mash."},{"ref":"98.6","t":"Then going forward and placing the mash in his hands, he recites: ‘Thou (Prâ<em>n</em>a) art Ama 235 by name, for all this together exists in thee. He is the oldest and best, the king, the sovereign May he make me the oldest, the best, the king, the sovereign. May I be all this.’"},{"ref":"98.7","t":"Then he eats with the following <em>Rik</em> verse at every foot: ‘We choose that food’ — here he swallows— ‘Of the divine Savit<em>ri</em> (prâ<em>n</em>a)’ — here he swallows— ‘The best and all-supporting food’ — here he swallows— ‘We meditate on the speed of Bhaga (Savit<em>ri</em>, prâ<em>n</em>a)’ — here he drinks all."},{"ref":"98.8","t":"Having cleansed the vessel, whether it be a ka<em>m</em>sa or a <em>k</em>amasa, he sits down behind the fire on a skin or on the bare ground, without speaking or making any other effort. If in his dream he sees a woman, let him know this to be a sign that his sacrifice has succeeded."},{"ref":"98.9","t":"On this there is a <em>S</em>loka: ‘If during sacrifices which are to fulfil certain wishes he sees in his dreams a woman, let him know success from this vision in a dream, yea, from this vision in a dream.’"},{"sp":"HDR","t":"Third Khanda 236"},{"ref":"99.1","t":"<em>S</em>VETAKETU ÂRU<em>N</em>EYA went to an assembly 237 of the Pañ<em>k</em>âlas. Pravâha<em>n</em>a <em>G</em>aivali 238 said to him: ‘Boy, has your father instructed you?’ ‘Yes, Sir,’ he replied."},{"ref":"99.2","t":"‘Do you know to what place men go from here?’ ‘No, Sir,’ he replied."},{"ref":"99.2a","t":"‘Do you know how they return again?’ ‘No Sir,’ he replied."},{"ref":"99.2b","t":"‘Do you know where the path of Devas and the path of the fathers diverge?’ ‘No, Sir,’ he replied."},{"ref":"99.3","t":"‘Do you know why that world 239 never becomes full?’ ‘No, Sir,’ he replied."},{"ref":"99.3a","t":"‘Do you know why in the fifth libation water is called Man 240? No, Sir,’ he replied."},{"ref":"99.4","t":"‘Then why did you say (you had been) instructed? How could anybody who did not know these things say that he had been instructed?’ Then the boy went back sorrowful to the place of his father, and said: ‘Though you had not instructed me, Sir, you said you had instructed me."},{"ref":"99.5","t":"‘That fellow of a Râ<em>g</em>anya, asked me five questions, and I could not answer one of them.’ The father said: ‘As you have told me these questions of his, I do not know any one of them 241. If I knew these questions, how should I not have told you 242?’"},{"ref":"99.6","t":"Then Gautama went to the king’s place, and when he had come to him, the king offered him proper respect. In the morning the king went out on his way to the assembly 243. The king said to him: ‘Sir, Gautama, ask a boon of such things as men possess.’ He replied: ‘Such things as men possess may remain with you. Tell me the speech which you addressed to the boy.’"},{"ref":"99.7","t":"The king was perplexed, and commanded him, saying: ‘Stay with me some time.’ Then he said: ‘As (to what) you have said to me, Gautama, this knowledge did not go to any Brâhma<em>n</em>a before you, and therefore this teaching belonged in all the worlds to the Kshatra class alone. Then he began:"},{"sp":"HDR","t":"Fourth Khanda 244"},{"ref":"100.1","t":"1. ‘THE ALTAR (on which the sacrifice is supposed to be offered) is that world (heaven), O Gautama; its fuel is the sun itself, the smoke his rays, the light the day, the coals the moon, the sparks the stars."},{"ref":"100.2","t":"2. ‘On that altar the Devas (or prâ<em>n</em>as, represented by Agni, &amp;c.) offer the <em>s</em>raddha libation (consisting of water). From that oblation rises Soma, the king 245 (the moon)."},{"sp":"HDR","t":"Fifth Khanda"},{"ref":"101.1","t":"1. ‘THE ALTAR is Par<em>g</em>anya (the god of rain), O Gautama; its fuel is the air itself, the smoke the cloud, the light the lightning, the coals. the thunderbolt, the sparks the thunderings 246."},{"ref":"101.2","t":"2. ‘On that altar the Devas offer Soma, the king (the moon). From that oblation rises rain 247."},{"sp":"HDR","t":"Sixth Khanda"},{"ref":"102.1","t":"1. ‘THE ALTAR is the earth, O Gautama; its fuel is the year itself, the smoke the ether, the light the night, the coals the quarters, the sparks the intermediate quarters."},{"ref":"102.2","t":"2. ‘On that altar the Devas (prâ<em>n</em>as) offer rain. From that oblation rises food (corn, &amp;c.)"},{"sp":"HDR","t":"Seventh Khanda"},{"ref":"103.1","t":"1. ‘THE ALTAR is man, O Gautama; its fuel speech itself, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear."},{"ref":"103.2","t":"2. ‘On that altar the Devas (prâ<em>n</em>as) offer food. From that oblation rises seed."},{"sp":"HDR","t":"Eighth Khanda"},{"ref":"104.1","t":"1. ‘THE ALTAR is woman, O Gautama 248."},{"ref":"104.2","t":"2. ‘On that altar the Devas (prâ<em>n</em>as) offer seed, From that oblation rises the germ."},{"sp":"HDR","t":"Ninth Khanda"},{"ref":"105.1","t":"1. ‘FOR THIS reason is water in the fifth oblation called Man. This germ, covered in the womb, having dwelt there ten months, or more or less, is born."},{"ref":"105.2","t":"2. ‘When born, he lives whatever the length of his life may be. When he has departed, his friends carry him, as appointed, to the fire (of the funeral pile) from whence he came, from whence he sprang."},{"sp":"HDR","t":"Tenth Khanda"},{"ref":"106.1","t":"‘THOSE WHO KNOW this 249 (even though they still be g<em>ri</em>hasthas, householders) and those who in the forest follow faith and austerities (the vânaprasthas, and of the parivrâ<em>g</em>akas those who do not yet know the Highest Brahman) go 250 to light (ar<em>k</em>is), from light to day, from day to the light half of the moon, from the light half of the moon to the six months when the sun goes to the north, from the six months when the sun goes to the north to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human 251, —"},{"ref":"106.2","t":"‘He leads them to Brahman (the conditioned Brahman). This is the path of the Devas."},{"ref":"106.3","t":"‘But they who living in a village practise (a life of) sacrifices, works of public utility, and alms, they go to the smoke, from smoke to night, from night to the dark half of the moon, from the dark half of the moon to the six months when the sun goes to the south. But they do not reach the year."},{"ref":"106.4","t":"‘From the months they go to the world of the fathers, from the world of the fathers to the ether, from the ether to the moon. That is Soma, the king. Here they are loved (eaten) by the Devas, yes, the Devas love (eat) them 252."},{"ref":"106.5","t":"‘Having dwelt there, till their (good) works are consumed, they return again that way as they came 253, to the ether, from the ether to the air. Then the sacrificer, having become air, becomes smoke, having become smoke, he becomes mist,"},{"ref":"106.6","t":"‘Having become mist, he becomes a cloud, having become a cloud, he rains down. Then he is born as rice and corn, herbs and trees, sesamum. and beans. From thence the escape is beset with most difficulties. For whoever the persons may be that eat the food, and beget offspring, he henceforth becomes like unto them."},{"ref":"106.7","t":"‘Those whose conduct has been good, will quickly attain some good birth, the birth of a Brâhma<em>n</em>a, or a Kshatriya, or a Vai<em>s</em>ya. But those whose conduct has been evil, will quickly attain an evil birth, the birth of a dog, or a hog, or a <em>K</em>a<em>nd</em>âla."},{"ref":"106.8","t":"‘On neither of these two ways those small creatures (flies, worms, &amp;c.) are continually returning of whom it may be said, Live and die. Theirs is a third place."},{"ref":"106.8a","t":"‘Therefore that world never becomes full 254 (cf. V, 3, 2)."},{"ref":"106.8b","t":"‘Hence let a man take care to himself 255! And thus it is said in the following <em>S</em>loka 256: —"},{"ref":"106.9","t":"‘A man who steals gold, who drinks spirits, who dishonours his Guru’s bed, who kills a Brahman, these four fall, and as a fifth he who associates with them."},{"ref":"106.10","t":"‘But he who thus knows the five fires is not defiled by sin even though he associates with them. He who knows this, is pure, clean, and obtains the world of the blessed, yea, he obtains the world of the blessed.’"},{"sp":"HDR","t":"Eleventh Khanda 257"},{"ref":"107.1","t":"PRÂ<em>K</em>ÎNA<em>S</em>ÂLA AUPAMANYAVA, Satyaya<em>g</em>ña Paulushi, Indradyumna Bhâllaveya, <em>G</em>ana <em>S</em>ârkarâkshya, and Bu<em>d</em>ila Â<em>s</em>vatara<em>s</em>vi, these five great householders and great theologians came once together and held a discussion as to What is our Self, and what is Brahman 258."},{"ref":"107.2","t":"They reflected and said: ‘Sirs, there is that Uddâlaka Âru<em>n</em>i, who knows at present that Self, called Vai<em>s</em>vânara. Well, let us go to him.’ They went to him."},{"ref":"107.3","t":"But he reflected: ‘Those great householders and great theologians will examine me, and I shall not be able to tell them all; therefore I shall recommend another teacher to them.’"},{"ref":"107.4","t":"He said to them: ‘Sirs, A<em>s</em>vapati Kaikeya knows at present that Self, called Vai<em>s</em>vânara. Well, let us go to him.’ They went to him."},{"ref":"107.5","t":"When they arrived (the king) ordered proper presents to be made separately to each of them. And rising the next morning 259 he said: ‘In my kingdom there is no thief, no miser, no drunkard, no man without an altar in his house, no ignorant person, no adulterer, much less an adulteress. I 260 am going to perform a sacrifice, Sirs, and as much wealth as I give to each <em>Ri</em>tvi<em>g</em> priest, I shall give to you, Sirs. Please to stay here.’"},{"ref":"107.6","t":"They replied: ‘Every man ought to say for what purpose he comes. You know at present that Vai<em>s</em>vânara Self, tell us that.’"},{"ref":"107.7","t":"He said: ‘To-morrow I shall give you an answer.’ Therefore on the next morning they approached him, carrying fuel in their hands (like students), and he, without first demanding any preparatory rites 261, said to them:"},{"sp":"HDR","t":"Twelfth Khanda"},{"ref":"108.1","t":"1. ‘AUPAMANYAVA, WHOM do you meditate on as the Self?’ He replied: ‘Heaven only, venerable king.’ He said: ‘The Self which you meditate on is the Vai<em>s</em>vânara Self, called Sute<em>g</em>as (having good light). Therefore every kind of Soma libation is seen in your house 262."},{"ref":"108.2","t":"2. ‘You eat food, and see your desire (a son, &amp;c.), and whoever thus meditates on that Vai<em>s</em>vânara Self, eats food, sees his desire, and has Vedic glory (arising from study and sacrifice) in his house. That, however, is but the head of the Self, and thus your head would have fallen (in a discussion), if you had not come to me.’"},{"sp":"HDR","t":"Thirteenth Khanda"},{"ref":"109.1","t":"1. THEN HE said to Satyaya<em>g</em>ña Paulushi: ‘O Prâ<em>k</em>înayogya, whom do you meditate on as the Self?’ He replied: ‘The sun only, venerable king.’ He said: ‘The Self which you meditate on is the Vai<em>s</em>vânara Self, called Vi<em>s</em>varûpa (multiform). Therefore much and manifold wealth is seen in your house."},{"ref":"109.2","t":"2. ‘There is a car with mules, full of slaves and jewels. You eat food and see your desire, and whoever thus meditates on that Vai<em>s</em>vânara Self, eats food and sees his desire, and has Vedic glory in his house."},{"ref":"109.3","t":"‘That, however, is but the eye of the Self, and you would have become blind, if you had not come to me.’"},{"sp":"HDR","t":"Fourteenth Khanda"},{"ref":"110.1","t":"1. THEN HE said to Indradyumna Bhâllaveya: ‘O Vaiyâghrapadya, whom do you meditate on as the Self?’ He replied: ‘Air only, venerable king.’ He said: ‘The Self which you meditate on is the Vai<em>s</em>vânara Self, called P<em>ri</em>thagvartman (having various courses). Therefore offerings come to you in various ways, and rows of cars follow you in various ways."},{"ref":"110.2","t":"2. ‘You eat food and see your desire, and whoever thus meditates on that Vai<em>s</em>vânara Self, eats food and sees his desire, and has Vedic glory in his house."},{"ref":"110.3","t":"‘That, however, is but the breath of the Self, and your breath would have left you, if you had not come to me.’"},{"sp":"HDR","t":"Fifteenth Khanda"},{"ref":"111.1","t":"1. THEN HE said to <em>G</em>ana <em>S</em>ârkarâkshya: ‘Whom do you meditate on as the Self?’ He replied: ‘Ether only, venerable king.’ He said: ‘The Self which you meditate on is the Vai<em>s</em>vânara Self, called Bahula (full). Therefore you are full of offspring and wealth."},{"ref":"111.2","t":"2. ‘You eat food and see your desire, and whoever thus meditates on that Vai<em>s</em>vânara Self, eats food and sees his desire, and has Vedic glory in his house."},{"ref":"111.3","t":"‘That, however, is but the trunk of the Self, and your trunk would have perished, if you had not come to me.’"},{"sp":"HDR","t":"Sixteenth Khanda"},{"ref":"112.1","t":"1. THEN HE said to Bu<em>d</em>ila Â<em>s</em>vatarâ<em>s</em>vi, ‘O Vaiyâghrapadya, whom do you meditate on as the Self?’ He replied: ‘Water only, venerable king.’ He said; ‘The Self which you meditate on is the Vai<em>s</em>vânara Self, called Rayi (wealth). Therefore are you wealthy and flourishing."},{"ref":"112.2","t":"2. ‘You eat food and see your desire, and whoever thus meditates on that Vai<em>s</em>vânara Self, eats food and sees his desire, and has Vedic glory in his house."},{"ref":"112.3","t":"‘That, however, is but the bladder of the Self, and your bladder would have burst, if you had not come to me.’"},{"sp":"HDR","t":"Seventeenth Khanda"},{"ref":"113.1","t":"1. THEN HE said to Auddâlaka Âruni: ‘O Gautama, whom do you meditate on as the Self?’ He replied: ‘The earth only, venerable king.’ He said: ‘The Self which you meditate on is the Vai<em>s</em>vânara Self, called Pratish<em>th</em>â (firm rest). Therefore you stand firm with offspring and cattle."},{"ref":"113.2","t":"2. ‘You eat food and see your desire, and whoever thus meditates on that Vai<em>s</em>vânara Self, eats food and sees his desire, and has Vedic glory in his house."},{"ref":"113.3","t":"‘That, however, are but the feet of the Self, and your feet would have given way, if you had not come to me.’"},{"sp":"HDR","t":"Eighteenth Khanda"},{"ref":"114.1","t":"1. THEN HE said to them all: ‘You eat your food, knowing that Vai<em>s</em>vânara Self as if it were many. But he who worships the Vai<em>s</em>vânara Self as a span long, and as 263 identical with himself, he eats food in all worlds, in all beings, in all Selfs."},{"ref":"114.2","t":"2. ‘Of that Vai<em>s</em>vânara Self the head is Sute<em>g</em>as (having good light), the eye Vi<em>s</em>varûpa (multiform), the breath P<em>ri</em>thagvartman (having various courses), the trunk Bahula (full), the bladder Rayi (wealth), the feet the earth, the chest the altar, the hairs the grass on the altar, the heart the Gârhapatya fire, the mind the Anvâhârya fire, the mouth the Âhavanîya fire."},{"sp":"HDR","t":"Nineteenth Khanda"},{"ref":"115.1","t":"1. ‘Therefore 264 the first food which a man may take, is in the place of Homa. And he who offers that first oblation, should offer it to Prâ<em>n</em>a (up-breathing), saying Svâhâ. Then Prâ<em>n</em>a (up-breathing) is satisfied,"},{"ref":"115.2","t":"2. ‘If Prâ<em>n</em>a is satisfied, the eye is satisfied, if the eye is satisfied, the sun is satisfied, if the sun is satisfied, heaven is satisfied, if heaven is satisfied, whatever is under heaven and under the sun is satisfied.. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour."},{"sp":"HDR","t":"Twentieth Khanda"},{"ref":"116.1","t":"1. ‘AND HE who offers the second oblation, should offer it to Vyâna (back-breathing), saying Svâhâ. Then Vyâna is satisfied,"},{"ref":"116.2","t":"2. ‘If Vyâna is satisfied, the ear is satisfied, if the ear is satisfied, the moon is satisfied, if the moon is satisfied, the quarters are satisfied, if the quarters are satisfied, whatever is under the quarters and under the moon is satisfied. And through their <em>s</em>atisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour."},{"sp":"HDR","t":"Twenty-First Khanda"},{"ref":"117.1","t":"1. ‘AND HE who offers the third oblation, should offer it to Apâna (down-breathing), saying Svâhâ. Then Apâna is satisfied. If Apâna is satisfied, the tongue is satisfied, if the tongue is satisfied, Agni (fire) is satisfied, if Agni is satisfied, the earth is satisfied, if the earth is satisfied, whatever is under the earth and under fire is satisfied."},{"ref":"117.2","t":"2. ‘And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour."},{"sp":"HDR","t":"Twenty-Second Khanda"},{"ref":"118.1","t":"1. ‘AND HE who offers the fourth oblation, should offer it to Samâna (on-breathing), saying Svâhâ. Then Samâna is satisfied,"},{"ref":"118.2","t":"2. ‘If Samâna is satisfied, the mind is satisfied, if the mind is satisfied, Par<em>g</em>anya (god of rain) is satisfied, if Par<em>g</em>anya is satisfied, lightning is satisfied, if lightning is satisfied, whatever is under Par<em>g</em>anya and under lightning is satisfied. And through their satisfaction he (the sacrificer or cater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour."},{"sp":"HDR","t":"Twenty-Third Khanda"},{"ref":"119.1","t":"1. ‘AND HE who offers the fifth oblation, should offer it to Udâna (out-breathing), saying Svâhâ. Then Udâna is satisfied,"},{"ref":"119.2","t":"2. ‘If Udâna is satisfied, Vâyu (air) is satisfied, if Vâyu is satisfied, ether is satisfied, if ether is satisfied, whatever is under Vâyu, and under the ether is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour."},{"sp":"HDR","t":"Twenty-Fourth Khanda"},{"ref":"120.1","t":"‘IF, WITHOUT knowing this, one offers an Agnihotra, it would be as if a man were to remove the live coals and pour his libation on dead ashes."},{"ref":"120.2","t":"‘But he who offers this Agnihotra with a full knowledge of its true purport, he offers it (i.e. he eats food) 265 in all worlds, in all beings, in all Selfs."},{"ref":"120.3","t":"‘As the soft fibres of the Ishîkâ reed, when thrown into the fire, are burnt, thus all his sins are burnt whoever offers this Agnihotra with a full knowledge of its true purport."},{"ref":"120.4","t":"‘Even if he gives what is left of his food to a <em>K</em>a<em>nd</em>âla, it would be offered in his (the <em>K</em>a<em>nd</em>âla’s) Vai<em>s</em>vânara Self. And so it is said in this <em>S</em>loka: —"},{"ref":"120.4a","t":"‘As hungry children here on earth sit (expectantly) round their mother, so do all beings sit round the Agnihotra, yea, round the Agnihotra.’"},{"sp":"HDR","t":"First Khanda"},{"ref":"122.1","t":"HARI<em>H</em>, OM. There lived once <em>S</em>vetaketu Âru<em>n</em>eya (the grandson of Aru<em>n</em>a). To him his father (Uddâlaka, the son of Aru<em>n</em>a) said: ‘<em>S</em>vetaketu, go to school; for there is none belonging to our race, darling, who, not having studied (the Veda), is, as it were, a Brâhma<em>n</em>a by birth only.’"},{"ref":"122.2","t":"Having begun his apprenticeship (with a teacher) when he was twelve years of age 266, <em>S</em>vetaketu returned to his father, when he was twenty-four, having then studied all the Vedas, — conceited, considering himself well-read, and stern."},{"ref":"122.3","t":"His father said to him: ‘<em>S</em>vetaketu, as you are so conceited, considering yourself so well-read, and so stern, my dear, have you ever asked for that instruction by which we hear what cannot be heard, by which we perceive what cannot be perceived, by which we know what cannot be known?’"},{"ref":"122.4","t":"‘What is that instruction, Sir?’ he asked."},{"ref":"122.4a","t":"The father replied: ‘My dear, as by one clod of clay all that is made of clay is known, the difference 267 being only a name, arising from speech, but the truth being that all is clay;"},{"ref":"122.5","t":"‘And as, my dear, by one nugget of gold 268 all that is made of gold is known, the difference being only a name, arising from speech, but the truth being that all is gold?"},{"ref":"122.6","t":"‘And as, my dear, by one pair of nail-scissors all that is made of iron (kârsh<em>n</em>âyasam) is known, the difference being only a name, arising from speech, but the truth being that all is iron, — thus, my dear, is that instruction.’"},{"ref":"122.7","t":"The son said: ‘Surely those venerable men (my teachers) did not know that. For if they had known it, why should they not have told it me? Do you, Sir, therefore tell me that.’ ‘Be it so,’ said the father."},{"sp":"HDR","t":"Second Khanda 269"},{"ref":"123.1","t":"‘IN THE beginning,’ my dear, ‘there was that only which is (τὸ ὄν), one only, without a second. Others say, in the beginning there was that only which is not (τὸ μὴ ὄν), one only, without a second; and from that which is not, that which is was born."},{"ref":"123.2","t":"‘But how could it be thus, my dear?’ the father continued. ‘How could that which is, be born of that which is not? No, my dear, only that which is, was in the beginning, one only, without a second."},{"ref":"123.3","t":"‘It thought 270, may I be many, may I grow forth. It sent forth fire 271."},{"ref":"123.3a","t":"‘That fire 272 thought, may I be many, may I grow forth. It sent forth water 273."},{"ref":"123.3b","t":"‘And therefore whenever anybody anywhere is hot and perspires, water is produced on him from fire alone."},{"ref":"123.4","t":"‘Water thought, may I be many, may I grow forth. It sent forth earth 274 (food)."},{"ref":"123.4a","t":"‘Therefore whenever it rains anywhere, most food is then produced. From water alone is eatable food produced."},{"sp":"HDR","t":"Third Khanda"},{"ref":"124.1","t":"‘OF ALL living things there are indeed three origins only 275, that which springs from an egg (oviparous), that which springs from a living being (viviparous), and that which springs from a germ."},{"ref":"124.2","t":"‘That Being 276 (i. e. that which had produced fire, water, and earth) thought, let me now enter those three beings 277 (fire, water, earth) with this living Self (<em>g</em>îva âtmâ) 278, and let me then reveal (develop) names and forms."},{"ref":"124.3","t":"‘Then that Being having said, Let me make each of these three tripartite (so that fire, water, and earth should each have itself for its principal ingredient, besides an admixture of the other two) entered into those three beings (devatâ) with this living self only, and revealed names and forms."},{"ref":"124.4","t":"‘He made each of these tripartite; and how these three beings become each of them tripartite, that learn from me now, my friend!"},{"sp":"HDR","t":"Fourth Khanda"},{"ref":"125.1","t":"‘THE RED colour of burning fire (agni) is the colour of fire, the white colour of fire is the colour of water, the black colour of fire the colour of earth. Thus vanishes what we call fire, as a mere variety, being a name, arising from speech. What is true (satya) are the three colours (or forms)."},{"ref":"125.2","t":"‘The red colour of the sun (âditya) is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the sun, as a mere variety, being a name, arising from speech. What is true are the three colours."},{"ref":"125.3","t":"‘The red colour of the moon is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the moon, as a mere variety, being a name, arising from speech. What is true are the three colours."},{"ref":"125.4","t":"‘The red colour of the lightning is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the lightning, as a mere variety, being a name, arising from speech. What is true are the three colours."},{"ref":"125.5","t":"‘Great householders and great theologians of olden times who knew this, have declared the same, saying, “No one can henceforth mention to us anything which we have not heard, perceived, or known 279.” Out of these (three colours or forms) they knew all."},{"ref":"125.6","t":"‘Whatever they thought looked red, they knew was the colour of fire. Whatever they thought looked white, they knew was the colour of water. Whatever they thought looked black, they knew was the colour of earth."},{"ref":"125.7","t":"‘Whatever they thought was altogether unknown, they knew was some combination of those three beings (devatâ)."},{"ref":"125.7a","t":"‘Now learn from me, my friend, how those three beings, when they reach man, become each of them tripartite."},{"sp":"HDR","t":"Fifth Khanda"},{"ref":"126.1","t":"‘THE EARTH (food) when eaten becomes threefold; its grossest portion becomes feces, its middle portion flesh, its subtilest portion mind."},{"ref":"126.2","t":"‘Water when drunk becomes threefold; its grossest portion becomes water, its middle portion blood, its subtilest portion breath."},{"ref":"126.3","t":"‘Fire (i. e. in oil, butter, &amp;c.) when eaten becomes threefold; its grossest portion becomes bone, its middle portion marrow, its subtilest portion speech 280."},{"ref":"126.4","t":"‘For truly, my child, mind comes of earth, breath of water, speech of fire.’"},{"ref":"126.4a","t":"‘Please, Sir, inform me still more,’ said the son."},{"ref":"126.4b","t":"Be it so, my child,’ the father replied."},{"sp":"HDR","t":"Sixth Khanda"},{"ref":"127.1","t":"‘THAT WHICH is the subtile portion of curds, when churned, rises upwards, and becomes butter."},{"ref":"127.2","t":"‘In the same manner, my child, the subtile portion of earth (food), when eaten, rises upwards, and becomes mind."},{"ref":"127.3","t":"‘That which is the subtile portion of water, when drunk, rises upwards, and becomes breath."},{"ref":"127.4","t":"‘That which is the subtile portion of fire, when consumed, rises upwards, and becomes speech."},{"ref":"127.5","t":"‘For mind, my child, comes of earth, breath of water, speech of fire.’"},{"ref":"127.5a","t":"‘Please, Sir, inform me still more,’ said the son."},{"ref":"127.5b","t":"‘Be it so, my child,’ the father replied."},{"sp":"HDR","t":"Seventh Khanda"},{"ref":"128.1","t":"‘MAN (PURUSHA), my son, consists of sixteen parts. Abstain from food for fifteen days, but drink as much water as you like, for breath comes from water, and will not be cut off, if you drink water.’"},{"ref":"128.2","t":"<em>S</em>vetaketu abstained from food for fifteen days. Then he came to his father and said: ‘What shall I say?’ The father said: ‘Repeat the <em>Rik</em>, Ya<em>g</em>us, and Sâman verses.’ He replied: ‘They do not occur to me, Sir.’"},{"ref":"128.3","t":"The father said to him: ‘As of a great lighted fire one coal only of the size of a firefly may be left, which would not burn much more than this (i. e. very little), thus, my dear son, one part only of the sixteen parts (of you) is left, and therefore with that one part you do not remember the Vedas. Go and eat!"},{"ref":"128.4","t":"‘Then wilt thou understand me.’ Then <em>S</em>vetaketu. ate, and afterwards approached his father. And whatever his father asked him, he knew it all by heart. Then his father said to him:"},{"ref":"128.5","t":"‘As of a great lighted fire one coal of the size of a firefly, if left, may be made to blaze up again by putting grass upon it, and will thus burn more than this,"},{"ref":"128.6","t":"‘Thus, my dear son, there was one part of the sixteen parts left to you, and that, lighted up with food, burnt up, and by it you remember now the Vedas.’ After that, he understood what his father meant when he said: ‘Mind, my son, comes from food, breath from water, speech from fire.’ He understood what he said, yea, he understood it 281."},{"sp":"HDR","t":"Eighth Khanda"},{"ref":"129.1","t":"UDDÂLAKA ÂRU<em>N</em>I said to his son <em>S</em>vetaketu:"},{"ref":"129.1a","t":"Learn from me the true nature of sleep (svapna). When a man sleeps here, then, my dear son, he becomes united with the True 282, he is gone to his own (Self). Therefore they say, svapiti, he sleeps, because he is gone (apîta) to his own (sva) 283."},{"ref":"129.2","t":"‘As a bird when tied by a string flies first in every direction, and finding no rest anywhere, settles down at last on the very place where it is fastened, exactly in the same manner, my son, that mind (the <em>g</em>îva, or living Self in the mind, see VI, 3, 2), after flying in every direction, and finding no rest anywhere, settles down on breath 284; for indeed, my son, mind is fastened to breath."},{"ref":"129.3","t":"‘Learn from me, my son, what are hunger and thirst. When a man is thus said to be hungry, water is carrying away (digests) what has been eaten by him. Therefore as they speak of a cow-leader (go-nâya), a horse-leader (a<em>s</em>va-nâya), a man-leader (purusha-nâya), so they call water (which digests food and causes hunger) food-leader (a<em>s</em>a-nâya). Thus (by food digested &amp;c.), my son, know this offshoot (the body) to be brought forth, for this (body) could not be without a root (cause)."},{"ref":"129.4","t":"‘And where could its root be except in food (earth) 285? And in the same manner, my son, as food (earth) too is an offshoot, seek after its root, viz. water. And as water too is an offshoot, seek after its root, viz. fire. And as fire too is an offshoot, seek after its root, viz. the True. Yes, all these creatures, my son, have their root in the True, they dwell in the True, they rest in the True."},{"ref":"129.5","t":"‘When a man is thus said to be thirsty, fire carries away what has been drunk by him. Therefore as they speak of a cow-leader (go-nâya), of a horse-leader (a<em>s</em>va-nâya), of a man-leader (purusha-nâya), so they call fire udanyâ, thirst, i. e. water-leader. Thus (by water digested &amp;c.), my son, know this offshoot (the body) to be brought forth: this (body) could not be without a root (cause)."},{"ref":"129.6","t":"‘And where could its root be except in water? As water is an offshoot, seek after its root, viz. fire. As fire is an offshoot, seek after its root, viz. the True. Yes, all these creatures, O son, have their root in the True, they dwell in the True, they rest in the True."},{"ref":"129.6a","t":"‘And how these three beings (devatâ), fire, water, earth, O son, when they reach man, become each of them tripartite, has been said before (VI, 4, 7). When a man departs from hence, his speech 286 is merged in his mind, his mind in his breath, his breath in heat (fire), heat in the Highest Being."},{"ref":"129.7","t":"‘Now that which is that subtile essence (the root of all), in it all that exists has its self. It is the True. It is the Self, and thou, O <em>S</em>vetaketu, art it.’"},{"ref":"129.7a","t":"‘Please, Sir, inform me still more,’ said the son."},{"ref":"129.7b","t":"‘Be it so, my child,’ the father replied."},{"sp":"HDR","t":"Ninth Khanda"},{"ref":"130.1","t":"‘AS THE bees 287, my son, make honey by collecting the juices of distant trees, and reduce the juice into one form,"},{"ref":"130.2","t":"‘And as these juices have no discrimination, so that they might say, I am the juice of this tree or that, in the same manner, my son, all these creatures, when they have become merged in the True (either in deep sleep or in death), know not that they are merged in the True."},{"ref":"130.3","t":"‘Whatever these creatures are here, whether a lion, or a wolf, or a boar, or a worm, or a midge, or a gnat, or a musquito, that they become again and again."},{"ref":"130.4","t":"‘Now that which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O <em>S</em>vetaketu, art it.’"},{"ref":"130.4a","t":"‘Please, Sir, inform me still more,’ said the son."},{"ref":"130.4b","t":"‘Be it so, my child,’ the father replied."},{"sp":"HDR","t":"Tenth Khanda 288"},{"ref":"131.1","t":"‘THESE RIVERS, my son, run, the eastern (like the Gangâ) toward the east, the western (like the Sindhu) toward the west. They go from sea to sea (i. e. the clouds lift up the water from the sea to the sky, and send it back as rain to the sea). They become indeed sea. And as those rivers, when they are in the sea, do not know, I am this or that river,"},{"ref":"131.2","t":"‘In the same manner, my son, all these creatures, when they have come back from the True, know not that they have come back from the True. Whatever these creatures are here, whether a lion, or a wolf, or a boar, or a worm, or a midge, or a gnat, or a musquito, that they become again and again."},{"ref":"131.3","t":"‘That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O <em>S</em>vetaketu, art it.’"},{"ref":"131.3a","t":"‘Please, Sir, inform me still more,’ said the son."},{"ref":"131.3b","t":"‘Be it so, my child,’ the father replied."},{"sp":"HDR","t":"Eleventh Khanda 289"},{"ref":"132.1","t":"‘IF SOME one were to strike at the root of this large tree here, it would bleed, but live. If he were to strike at its stem, it would bleed, but live. If he were to strike at its top, it would bleed, but live. Pervaded by the living Self that tree stands firm, drinking in its nourishment and rejoicing;"},{"ref":"132.2","t":"‘But if the life (the living Self) leaves one of its branches, that branch withers; if it leaves a second, that branch withers; if it leaves a third, that branch withers. If it leaves the whole tree, the whole tree withers 290. In exactly the same manner, my son, know this.’ Thus he spoke:"},{"ref":"132.3","t":"‘This (body) indeed withers and dies when the living Self has left it; the living Self dies not."},{"ref":"132.3a","t":"‘That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, <em>S</em>vetaketu, art it.’"},{"ref":"132.3b","t":"‘Please, Sir, inform me still more,’ said the son."},{"ref":"132.3c","t":"‘Be it so, my child,’ the father replied."},{"sp":"HDR","t":"Twelfth Khanda 291"},{"ref":"133.1","t":"‘FETCH ME from thence a fruit of the Nyagrodha tree.’"},{"ref":"133.1a","t":"‘Here is one, Sir.’ Break it.’"},{"ref":"133.1b","t":"‘It is broken, Sir.’"},{"ref":"133.1c","t":"‘What do you see there?’"},{"ref":"133.1d","t":"‘These seeds, almost infinitesimal.’"},{"ref":"133.1e","t":"‘Break one of them.’"},{"ref":"133.1f","t":"‘It is broken, Sir.’"},{"ref":"133.1g","t":"‘What do you see there?’"},{"ref":"133.1h","t":"‘Not anything, Sir.’"},{"ref":"133.2","t":"The father said: ‘My son, that subtile essence which you do not perceive there, of that very essence this great Nyagrodha tree exists."},{"ref":"133.3","t":"‘Believe it, my son. That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O <em>S</em>vetaketu, art it.’"},{"ref":"133.3a","t":"‘Please, Sir, inform me still more,’ said the son."},{"ref":"133.3b","t":"‘Be it so, my child,’ the father replied."},{"sp":"HDR","t":"Thirteenth Khanda 292"},{"ref":"134.1","t":"‘PLACE THIS salt in water, and then wait on me in the morning.’"},{"ref":"134.1a","t":"The son did as he was commanded."},{"ref":"134.1b","t":"The father said to him: ‘Bring me the salt, which you placed in the water last night.’"},{"ref":"134.1c","t":"The son having looked for it, found it not, for, of course, it was melted."},{"ref":"134.2","t":"The father said: ‘Taste it from the surface of the water. How is it?’"},{"ref":"134.2a","t":"The son replied: ‘It is salt.’"},{"ref":"134.2b","t":"‘Taste it from the middle. How is it?’"},{"ref":"134.2c","t":"The son replied: ‘It is salt.’"},{"ref":"134.2d","t":"‘Taste it from the bottom. How is it?’"},{"ref":"134.2e","t":"The son replied ‘It is salt.’"},{"ref":"134.2f","t":"The father said Throw it away 293 and then wait on me.’"},{"ref":"134.2g","t":"He did so; but salt exists for ever."},{"ref":"134.2h","t":"Then the father said: ‘Here also, in this body, forsooth, you do not perceive the True (Sat), my son; but there indeed it is."},{"ref":"134.3","t":"‘That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O <em>S</em>vetaketu, art it.’"},{"ref":"134.3a","t":"‘Please, Sir, inform me still more,’ said the son."},{"ref":"134.3b","t":"‘Be it so, my child,’ the father replied."},{"sp":"HDR","t":"Fourteenth Khanda 294"},{"ref":"135.1","t":"‘AS ONE might lead a person with his eyes covered away from the Gandhâras 295, and leave him then in a place where there are no human beings; and as that person would turn towards the east, or the north, or the west, and shout, “I have been brought here with my eyes covered, I have been left here with my eyes covered,”"},{"ref":"135.2","t":"‘And as thereupon some one might loose his bandage and say to him, “Go in that direction, it is Gandhâra, go in that direction;” and as thereupon, having been informed and being able to judge for himself, he would by asking his way from village to village arrive at last at Gandhâra, — in exactly the same manner does a man, who meets with a teacher to inform him, obtain the true knowledge 296. For him there is only delay so long as he is not delivered (from the body); then he will be perfect 297."},{"ref":"135.3","t":"‘That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O <em>S</em>vetaketu, art it.’"},{"ref":"135.3a","t":"‘Please, Sir, inform me still more,’ said the son."},{"ref":"135.3b","t":"‘Be it so, my child,’ the father replied."},{"sp":"HDR","t":"Fifteenth Khanda 298"},{"ref":"136.1","t":"1. ‘IF A man is ill, his relatives assemble round him and ask: “Dost thou know me? Dost thou know me?” Now as long as his speech is not merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being (devatâ), he knows them."},{"ref":"136.2","t":"2. ‘But when his speech is merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being, then he knows them not."},{"ref":"136.3","t":"‘That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O <em>S</em>vetaketu, art it.’"},{"ref":"136.4","t":"‘Please, Sir, inform me still more,’ said the son.’"},{"ref":"136.5","t":"‘Be it so, my child,’ the father replied."},{"sp":"HDR","t":"Sixteenth Khanda 299"},{"ref":"137.1","t":"1. ‘MY CHILD, they bring a man hither whom they have taken by the hand, and they say: “He has taken something, he has committed a theft.” (When he denies, they say), “Heat the hatchet for him.” If he committed the theft, then he makes himself to be what he is not. Then the false-minded, having covered his true Self by a falsehood, grasps the heated hatchet — he is burnt, and he is killed."},{"ref":"137.2","t":"2. ‘But if he did not commit the theft, then he makes himself to be what he is. Then the true-minded, having covered his true Self by truth, grasps the heated hatchet — he is not burnt, and he is delivered."},{"ref":"137.3","t":"‘As that (truthful) man is not burnt, thus has all that exists its self in That. It is the True. It is the Self, and thou, O <em>S</em>vetaketu, art it.’ He understood what he said, yea, he understood it."},{"sp":"HDR","t":"First Khanda"},{"ref":"139.1","t":"NÂRADA APPROACHED Sanatkumâra and said, ‘Teach me, Sir!’ Sanatkumâra said to him: ‘Please to tell me what you know; afterward I shall tell you what is beyond.’"},{"ref":"139.2","t":"Nârada said: ‘I know the Rig-veda, Sir, the Ya<em>g</em>ur-veda, the Sâma-veda, as the fourth the Âtharva<em>n</em>a, as the fifth the Itihâsa-purâ<em>n</em>a (the Bhârata); the Veda of the Vedas (grammar); the Pitrya (the rules for the sacrifices for the ancestors); the Râ<em>s</em>i (the science of numbers); the Daiva (the science of portents); the Nidhi (the science of time); the Vâkovâkya (logic); the Ekâyana (ethics); the Deva-vidyâ (etymology); the Brahma-vidyâ (pronunciation, <em>s</em>ikshâ, ceremonial, kalpa, prosody, <em>kh</em>andas); the Bhûta-vidyâ (the science of demons); the Kshatra-vidyâ (the science of weapons); the Nakshatra-vidyâ (astronomy); the Sarpa and Deva<em>g</em>ana-vidyâ (the science of serpents or poisons, and the sciences of the genii, such as the making of perfumes, dancing, singing, playing, and other fine arts) 300. All this I know, Sir."},{"ref":"139.3","t":"‘But, Sir, with all this I know the Mantras only, the sacred books, I do not know the Self. I have heard from men like you, that he who knows the Self overcomes grief. I am in grief. Do, Sir, help me over this grief of mine.’ Sanatkumâra, said to him: ‘Whatever you have read, is only a name."},{"ref":"139.4","t":"‘A name is the Rig-veda, Ya<em>g</em>ur-veda, Sâma-veda, and as the fourth the Âtharvana, as the fifth the Itihâsa-purâ<em>n</em>a, the Veda of the Vedas, the Pitrya, the Râ<em>s</em>i, the Daiva, the Nidhi, the Vâkovâkya, the Ekâyana, the Deva-vidyâ, the Brahma-vidyâ, the Bhûta-vidyâ, the Kshatra-vidyâ, the Nakshatra-vidyâ, the Sarpa and Devagana-vidyâ. All these are a name only. Meditate on the name."},{"ref":"139.5","t":"‘He who meditates on the name as Brahman 301, is, as it were, lord and master as far as the name reaches-he who meditates on the name as Brahman.’"},{"ref":"139.5a","t":"‘Sir, is there something better than a name?’ ‘Yes, there is something better than a name.’"},{"ref":"139.5b","t":"‘Sir, tell it me.’"},{"sp":"HDR","t":"Second Khanda"},{"ref":"140.1","t":"1. ‘SPEECH IS better than a name. Speech makes us understand the <em>Ri</em>g-veda, Ya<em>g</em>ur-veda, Sâma-veda, and as the fourth the Âtharvana, as the fifth the Itihâsa-purâ<em>n</em>a, the Veda of the Vedas, the Pitrya, the Râ<em>s</em>i, the Daiva, the Nidhi, the Vâkovâkya, the Ekâyana, the Deva-vidyâ, the Brahma-vidyâ, the Kshatra-vidyâ, the Nakshatra-vidyâ, the Sarpa and Deva<em>g</em>ana-vidyâ; heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false; what is good and what is bad; what is pleasing and what is not pleasing. For if there were no speech, neither right nor wrong would be known 302, neither the true nor the false, neither the good nor the bad, neither the pleasant nor the unpleasant. Speech makes us understand all this. Meditate on speech."},{"ref":"140.2","t":"2. ‘He who meditates on speech as Brahman, is, as it were, lord and master as far as speech reaches he who meditates on speech as Brahman.’"},{"ref":"140.3","t":"‘Sir, is there something better than speech"},{"ref":"140.4","t":"‘Yes, there is something better than speech.’"},{"ref":"140.5","t":"‘Sir, tell it me.’"},{"sp":"HDR","t":"Third Khanda"},{"ref":"141.1","t":"1. ‘MIND (MANAS) is better than speech. For as the closed fist holds two amalaka or two kola or two aksha fruits, thus does mind hold speech and name. For if a man is minded in his mind to read the sacred hymns, he reads them; if he is minded in his mind to perform any actions, he performs them; if he is minded to wish for sons and cattle, he wishes for them; if he is minded to wish for this world and the other, he wishes for them. For mind is indeed the self 303, mind is the world, mind is Brahman. Meditate on the mind."},{"ref":"141.2","t":"2. ‘He who meditates on the mind as Brahman, is, as it were, lord and master as far as the mind reaches — he who meditates on the mind as Brahman.’"},{"ref":"141.3","t":"‘Sir, is there something better than mind?’"},{"ref":"141.4","t":"‘Yes, there is something better than mind.’"},{"ref":"141.5","t":"‘Sir, tell it me.’"},{"sp":"HDR","t":"Fourth Khanda"},{"ref":"142.1","t":"‘Will 304 (saṅkalpa) is better than mind. For when a man wills, then he thinks in his mind, then he sends forth speech, and he sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices."},{"ref":"142.2","t":"‘All these therefore (beginning with mind and ending in sacrifice) centre in will, consist of will, abide in will. Heaven and earth willed, air and ether willed, water and fire willed. Through the will of heaven and earth &amp;c. rain wills; through the will of rain food wills; through the will of food the vital airs will; through the will of the vital airs the sacred hymns will; through the will of the sacred hymns the sacrifices will; through the will of the sacrifices the world (as their reward) wills; through the will of the world everything wills 305. This is will. Meditate on will."},{"ref":"142.3","t":"‘He who meditates on will as Brahman, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has willed; he is, as it were, lord and master as far as will reaches — he who meditates on will as Brahman.’"},{"ref":"142.3a","t":"‘Sir, is there something better than will?’"},{"ref":"142.3b","t":"‘Yes, there is something better than will.’"},{"ref":"142.3c","t":"‘Sir, tell it me.’"},{"sp":"HDR","t":"Fifth Khanda"},{"ref":"143.1","t":"‘CONSIDERATION (<em>K</em>ITTA) 306 is better than will. For when a man considers, then he wills, then he thinks in his mind, then he sends forth speech, and he sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices."},{"ref":"143.2","t":"‘All these (beginning with mind and ending in sacrifice) centre in consideration, consist of consideration, abide in consideration. Therefore if a man is inconsiderate, even if he possesses much learning, people say of him, he is nothing, whatever he may know; for, if he were learned, he would not be so inconsiderate. But if a man is considerate, even though he knows but little, to him indeed do people listen gladly. Consideration is the centre, consideration is the self, consideration is the support of all these. Meditate on consideration."},{"ref":"143.3","t":"‘He who meditates on consideration as Brahman, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has considered; he is, as it were, lord and master as far as consideration reaches — he who meditates on consideration as Brahman.’"},{"ref":"143.3a","t":"‘Sir, is there something better than consideration?’"},{"ref":"143.3b","t":"‘Yes, there is something better than consideration.’"},{"ref":"143.3c","t":"‘Sir, tell it me.’"},{"sp":"HDR","t":"Sixth Khanda"},{"ref":"144.1","t":"1. ‘REFLECTION (DHYÂNA) 307 is better than consideration. The earth reflects, as it were, and thus does the sky, the heaven, the water, the mountains, gods and men. Therefore those who among men obtain greatness here on earth, seem to have obtained a part of the object of reflection (because they show a certain repose of manner). Thus while small and vulgar people are always quarrelling, abusive, and slandering, great men seem to have obtained a part of the reward of reflection. Meditate on reflection."},{"ref":"144.2","t":"2. ‘He who meditates on reflection as Brahman, is lord and master, as it were, as far as reflection reaches — he who meditates on reflection as Brahman.’"},{"ref":"144.3","t":"‘Sir, is there something better than reflection?’"},{"ref":"144.4","t":"‘Yes, there is something better than reflection.’"},{"ref":"144.5","t":"‘Sir, tell it me.’"},{"sp":"HDR","t":"Seventh Khanda"},{"ref":"145.1","t":"1. ‘UNDERSTANDING (VI<em>G</em>ÑÂNA) is better than reflection. Through understanding we understand the Rig-veda, the Ya<em>g</em>ur-veda, the Sâma-veda, and as the fourth the Âtharvana, as the fifth the Itihâsa-purâ<em>n</em>a 308, the Veda of the Vedas, the Pitrya, the Râ<em>s</em>i, the Daiva, the Nidhi, the Vâkovâkya, the Ekâyana, the Deva-vidyâ, the Brahma-vidyâ, the Bhûta-vidyâ, the Kshatra-vidyâ, the Nakshatra-vidyâ, the Sarpa and Deva<em>g</em>ana-vidyâ, heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false; what is good and what is bad; what is pleasing and what is not pleasing; food and savour, this world and that, all this we understand through understanding. Meditate on understanding."},{"ref":"145.2","t":"2. ‘He who meditates on understanding as Brahman, reaches the worlds where there is understanding and knowledge 309; he is, as it were, lord and master as far as understanding reaches — he who meditates on understanding as Brahman.’"},{"ref":"145.3","t":"‘Sir, is there something better than understanding?’"},{"ref":"145.4","t":"‘Yes, there is something better than understanding.’"},{"ref":"145.5","t":"‘Sir, tell it me.’"},{"sp":"HDR","t":"Eighth Khanda"},{"ref":"146.1","t":"1. ‘POWER (BALA) is better than understanding. One powerful man shakes a hundred men of understanding. If a man is powerful, he becomes a rising man. If he rises, he becomes a man who visits wise people. If he visits, he becomes a follower of wise people. If he follows them, he becomes a seeing, a hearing, a perceiving, a knowing, a doing, an understanding man. By power the earth stands firm, and the sky, and the heaven, and the mountains, gods and men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; by power the world stands firm. Meditate on power."},{"ref":"146.2","t":"2. ‘He who meditates on power as Brahman, is, as it were, lord and master as far as power reaches — he who meditates on power as Brahman.’"},{"ref":"146.3","t":"‘Sir, is there something better than power?’"},{"ref":"146.4","t":"‘Yes, there is something better than power.’"},{"ref":"146.5","t":"‘Sir, tell it me.’"},{"sp":"HDR","t":"Ninth Khanda"},{"ref":"147.1","t":"1. ‘FOOD (ANNA) is better than power. Therefore if a man abstain from food for ten days, though he live, he would be unable to see, hear, perceive, think, act, and understand. But when he obtains food, he is able to see, hear, perceive, think, act, and understand. Meditate on food."},{"ref":"147.2","t":"2. ‘He who meditates on food as Brahman, obtains the worlds rich in food and drink; he is, as it were, lord and master as far as food reaches — he who meditates on food as Brahman.’"},{"ref":"147.3","t":"‘Sir, is there something better than food"},{"ref":"147.4","t":"‘Yes, there is something better than food.’"},{"ref":"147.5","t":"‘Sir, tell it me.’"},{"sp":"HDR","t":"Tenth Khanda"},{"ref":"148.1","t":"1. ‘WATER (AP) is better than food. Therefore if there is not sufficient rain, the vital spirits fail from fear that there will be less food. But if there is sufficient rain, the vital spirits rejoice, because there will be much food. This water, on assuming different forms, becomes this earth, this sky, this heaven, the mountains, gods and men, cattle, birds, herbs and trees, all beasts down to worms, midges, and ants. Water indeed assumes all these forms. Meditate on water."},{"ref":"148.2","t":"2. ‘He who meditates on water as Brahman, obtains all wishes, he becomes satisfied; he is, as it were, lord and master as far as water reaches — he who meditates on water as Brahman.’"},{"ref":"148.3","t":"‘Sir, is there something better than water?’"},{"ref":"148.4","t":"‘Yes, there is something better than water.’"},{"ref":"148.5","t":"‘Sir, tell it me.’"},{"sp":"HDR","t":"Eleventh Khanda"},{"ref":"149.1","t":"1. ‘FIRE (TE<em>G</em>AS) is better than water. For fire united with air, warms the ether. Then people say, It is hot, it burns, it will rain. Thus does fire, after showing this sign (itself) first, create water. And thus again thunderclaps come with lightnings, flashing upwards and across the sky. Then people say, There is lightning and thunder, it will rain. Then also does fire, after showing this sign first, create water. Meditate on fire."},{"ref":"149.2","t":"2. ‘He who meditates on fire as Brahman, obtains, resplendent himself, resplendent worlds, full of light and free of darkness; he is, as it were, lord and master as far as fire reaches — he who meditates on fire as Brahman.’"},{"ref":"149.3","t":"‘Sir, is there something better than fire?’"},{"ref":"149.4","t":"‘Yes, there is something better than fire.’"},{"ref":"149.5","t":"‘Sir, tell it me.’"},{"sp":"HDR","t":"Twelfth Khanda"},{"ref":"150.1","t":"1. ‘ETHER (OR space) is better than fire. For in the ether exist both sun and moon, the lightning, stars, and fire (agni). Through the ether we call, through the ether we hear, through the ether we answer 310. In the ether or space we rejoice (when we are together), and rejoice not (when we are separated). In the ether everything is born, and towards the ether everything tends when it is born 311. Meditate on ether."},{"ref":"150.2","t":"2. ‘He who meditates on ether as Brahman, obtains the worlds of ether and of light, which are free from pressure and pain, wide and spacious 312; he is, as it were, lord and master as far as ether reaches — he who meditates on ether as Brahman.’"},{"ref":"150.3","t":"‘Sir, is there something better than ether?’"},{"ref":"150.4","t":"Yes, there Is something better than ether.’"},{"ref":"150.5","t":"‘Sir, tell it me.’"},{"sp":"HDR","t":"Thirteenth Khanda"},{"ref":"151.1","t":"1. ‘Memory 313 (smara) is better than ether. Therefore where many are assembled together, if they have no memory, they would hear no one, they would not perceive, they would not understand. Through memory we know our sons, through memory our cattle. Meditate on memory."},{"ref":"151.2","t":"2. ‘He who meditates on memory as Brahman, is, as it were, lord and master as far as memory reaches; — he who meditates on memory as Brahman.’"},{"ref":"151.3","t":"‘Sir, is there something better than memory?’"},{"ref":"151.4","t":"‘Yes, there is something better than memory.’"},{"ref":"151.5","t":"‘Sir, tell it me.’"},{"sp":"HDR","t":"Fourteenth Khanda"},{"ref":"152.1","t":"1. ‘HOPE (Â<em>S</em>Â) is better than memory. Fired by hope does memory read the sacred hymns, perform sacrifices, desire sons and cattle, desire this world and the other. Meditate on hope."},{"ref":"152.2","t":"2. ‘He who meditates on hope as Brahman, all his desires are fulfilled by hope, his prayers are not in vain; he is, as it were, lord and master as far as hope reaches — he who meditates on hope as Brahman.’"},{"ref":"152.3","t":"‘Sir, is there something better than hope?’"},{"ref":"152.4","t":"‘Yes, there is something better than hope.’"},{"ref":"152.5","t":"‘Sir, tell it me.’"},{"sp":"HDR","t":"Fifteenth Khanda"},{"ref":"153.1","t":"‘Spirit 314 (prâ<em>n</em>a) is better than hope. As the spokes of a wheel hold to the nave 315, so does all this (beginning with names and ending in hope) hold to spirit. That spirit moves by the spirit, it gives spirit to the spirit. Father means spirit, mother is spirit, brother is spirit, sister is spirit, tutor is spirit, Brâhma<em>n</em>a is spirit."},{"ref":"153.2","t":"‘For if one says anything unbecoming to a father, mother, brother, sister, tutor or Brâhma<em>n</em>a, then people say, Shame on thee! thou hast offended thy father, mother, brother, sister, tutor, or a Brâhma<em>n</em>a."},{"ref":"153.3","t":"‘But, if after the spirit has departed from them, one shoves them together with a poker, and burns them to pieces, no one would say, Thou offendest thy father, mother, brother, sister, tutor or a Brâhma<em>n</em>a."},{"ref":"153.4","t":"‘Spirit then is all this. He who sees this, perceives this, and understands this, becomes an ativâdin 316. If people say to such a man, Thou art an ativâdin, he may say, I am an ativâdin; he need not deny it.’"},{"sp":"HDR","t":"Sixteenth Khanda 317"},{"ref":"154.1","t":"1. ‘BUT IN reality he is an ativâdin who declares the Highest Being to be the True (Satya, τὸ ὄντως ὄν).’"},{"ref":"154.2","t":"‘Sir, may I become an ativâdin by the True?’"},{"ref":"154.3","t":"‘But we must desire to know the True.’"},{"ref":"154.4","t":"‘Sir, I desire to know the True.’"},{"sp":"HDR","t":"Seventeenth Khanda"},{"ref":"155.1","t":"1. ‘WHEN ONE understands the True, then one declares the True. One who does not understand it, does not declare the True 318. Only he who understands it, declares the True. This understanding, however, we must desire to understand.’"},{"ref":"155.2","t":"‘Sir, I desire to understand it.’"},{"sp":"HDR","t":"Eighteenth Khanda"},{"ref":"156.1","t":"1. ‘WHEN ONE perceives, then one understands. One who does not perceive, does not understand. Only he who perceives, understands. This perception, however, we must desire to understand.’"},{"ref":"156.2","t":"‘Sir, I desire to understand it.’"},{"sp":"HDR","t":"Nineteenth Khanda"},{"ref":"157.1","t":"1. ‘WHEN ONE believes, then one perceives. One who does not believe, does not perceive. Only he who believes, perceives. This belief, however, we must desire to understand.’"},{"ref":"157.2","t":"‘Sir, I desire to understand it.’"},{"sp":"HDR","t":"Twentieth Khanda"},{"ref":"158.1","t":"1. ‘WHEN ONE attends on a tutor (spiritual guide), then one believes. One who does not attend on a tutor, does not believe. Only he who attends, believes. This attention on a tutor, however, we must desire to understand.’"},{"ref":"158.2","t":"‘Sir, I desire to understand it.’"},{"sp":"HDR","t":"Twenty-First Khanda"},{"ref":"159.1","t":"1. ‘WHEN ONE performs all sacred duties 319, then one attends really on a tutor. One who does not perform his duties, does not really attend on a tutor. Only he who performs his duties, attends on his tutor. This performance of duties, however, we must desire to understand.’"},{"ref":"159.2","t":"‘Sir, I desire to understand it.’"},{"sp":"HDR","t":"Twenty-Second Khanda"},{"ref":"160.1","t":"1. ‘WHEN ONE obtains bliss (in oneself), then one performs duties. One who does not obtain bliss, does not perform duties. Only he who obtains bliss, performs duties. This bliss, however, we must desire to understand.’"},{"ref":"160.2","t":"‘Sir, I desire to understand it.’"},{"sp":"HDR","t":"Twenty-Third Khanda"},{"ref":"161.1","t":"1. ‘THE INFINITE (bhûman) 320 is bliss. There is no bliss in anything finite. Infinity only is bliss. This Infinity, however, we must desire to understand.’"},{"ref":"161.2","t":"‘Sir, I desire to understand it.’"},{"sp":"HDR","t":"Twenty-Fourth Khanda"},{"ref":"162.1","t":"1. ‘WHERE ONE sees nothing else, hears nothing else, understands nothing else, that is the Infinite. Where one sees something else, hears something else, understands something else, that is the finite. The Infinite is immortal, the finite is mortal.’"},{"ref":"162.2","t":"‘Sir, in what does the Infinite rest?’"},{"ref":"162.3","t":"‘In its own greatness — or not even in greatness 321.’"},{"ref":"162.4","t":"2. ‘In the world they call cows and horses, elephants and gold, slaves, wives, fields and houses greatness. I do not mean this,’ thus he spoke; ‘for in that case one being (the possessor) rests in something else, (but the Infinite cannot rest in something different from itself)"},{"sp":"HDR","t":"Twenty-Fifth Khanda"},{"ref":"163.1","t":"1. ‘THE INFINITE indeed is below, above, behind, before, right and left — it is indeed all this."},{"ref":"163.2","t":"‘Now follows the explanation of the Infinite as the I: I am below, I am above, I am behind, before, right and left — I am all this."},{"ref":"163.3","t":"2. ‘Next follows the explanation of the Infinite as the Self: Self is below, above, behind, before, right and left — Self is all this."},{"ref":"163.4","t":"‘He who sees, perceives, and understands this, loves the Self, delights in the Self, revels in the Self, rejoices in the Self — he becomes a Svarâ<em>g</em>, (an autocrat or self-ruler); he is lord and master in all the worlds."},{"ref":"163.5","t":"‘But those who think differently from this, live in perishable worlds, and have other beings for their rulers."},{"sp":"HDR","t":"Twenty-Sixth Khanda"},{"ref":"164.1","t":"1. ‘TO HIM who sees, perceives, and understands this 322, the spirit (prâ<em>n</em>a) springs from the Self, hope springs from the Self, memory springs from the Self; so do ether, fire, water, appearance and disappearance 323, food, power, understanding, reflection, consideration, will, Mind, speech, names, sacred hymns, and sacrifices — aye, all this springs from the Self."},{"ref":"164.2","t":"2. ‘There is this verse, “He who sees this, does not see death, nor illness, nor pain; he who sees this, sees everything, and obtains everything everywhere."},{"ref":"164.3","t":"‘“He is one (before creation), he becomes three (fire, water, earth), he becomes five, he becomes seven, he becomes nine; then again he is called the eleventh, and hundred and ten and one thousand and twenty 324.”"},{"ref":"164.4","t":"‘When the intellectual aliment has been purified, the whole nature becomes purified. When the whole nature has been purified, the memory becomes firm. And when the memory (of the Highest Self) remains firm, then all the ties (which bind us to a belief in anything but the Self) are loosened."},{"ref":"164.5","t":"‘The venerable Sanatkumâra showed to Nârada, after his faults had been rubbed out, the other side of darkness. They call Sanatkumâra Skanda, yea, Skanda they call him.’"},{"sp":"HDR","t":"Eighth Prapathaka 325"},{"ref":"165.1","t":"HARI<em>H</em>, OM. There is this city of Brahman (the body), and in it the palace, the small lotus (of the heart), and in it that small ether. Now what exists within that small ether, that is to be sought for, that is to be understood."},{"ref":"165.2","t":"And if they should say to him: ‘Now with regard to that city of Brahman, and the palace in it, i. e. the small lotus of the heart, and the small ether within the heart, what is there within it that deserves to be sought for, or that is to be understood?’"},{"ref":"165.3","t":"Then he should say: ‘As large as this ether (all space) is, so large is that ether within the heart. Both heaven and earth are contained within it, both fire and air, both sun and moon, both lightning and stars; and whatever there is of him (the Self) here in the world, and whatever is not (i. e. whatever has been or will be), all that is contained within it 326.’"},{"ref":"165.4","t":"And if they should say to him: ‘If everything that exists is contained in that city of Brahman, all beings and all desires (whatever can be imagined or desired), then what is left of it, when old age reaches it and scatters it, or when it falls to pieces?’"},{"ref":"165.5","t":"Then he should say: ‘By the old age of the body, that (the ether, or Brahman within it) does not age; by the death of the body, that (the ether, or Brahman within it) is not killed. That (the Brahman) is the true Brahma-city (not the body 327). In it all desires are contained. It is the Self, free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine. Now as here on earth people follow as they are commanded, and depend on the object which they are attached to, be it a country or a piece of land,"},{"ref":"165.6","t":"‘And as here on earth, whatever has been acquired by exertion, perishes, so perishes whatever is acquired for the next world by sacrifices and other good actions performed on earth. Those who depart from hence without having discovered the Self and those true desires, for them there is no freedom in all the worlds. But those who depart from hence, after having discovered the Self and those true desires 328, for them there is freedom in all the worlds."},{"sp":"HDR","t":"Second Khanda"},{"ref":"166.1","t":"‘THUS HE who desires the world 329 of the fathers, by his mere will the fathers come to receive him, and having obtained the world of the fathers, he is happy."},{"ref":"166.2","t":"‘And he who desires the world of the mothers, by his mere will the mothers come to receive him, and having obtained the world of the mothers, he is happy."},{"ref":"166.3","t":"‘And he who desires the world of the brothers, by his mere will the brothers come to receive him, and having obtained the world of the brothers, he is happy."},{"ref":"166.4","t":"‘And he who desires the world of the sisters, by his mere will the sisters come to receive him, and having obtained the world of the sisters, he is happy."},{"ref":"166.5","t":"‘And he who desires the world of the friends, by his mere will the friends come to receive him, and having obtained the world of the friends, he is happy."},{"ref":"166.6","t":"‘And he who desires the world of perfumes and garlands (gandhamâlya), by his mere will perfumes and garlands come to him, and having obtained the world of perfumes and garlands, he is happy."},{"ref":"166.7","t":"‘And he who desires the world of food and drink, by his mere will food and drink come to him, and having obtained the world of food and drink, he is happy."},{"ref":"166.8","t":"‘And he who desires the world of song and music, by his mere will song and music come to him, and having obtained the world of song and music, he is happy."},{"ref":"166.9","t":"‘And he who desires the world of women, by his mere will women come to receive him, and having obtained the world of women, he is happy."},{"ref":"166.9a","t":"‘Whatever object he is attached to, whatever object he desires, by his mere will it comes to him, and having obtained it, he is happy."},{"sp":"HDR","t":"Third Khanda"},{"ref":"167.1","t":"‘THESE TRUE desires, however, are hidden by what is false; though the desires be true, they have a covering which is false. Thus, whoever belonging to us has departed this life, him we cannot gain back, so that we should see him with our eyes."},{"ref":"167.2","t":"‘Those who belong to us, whether living or departed, and whatever else there is which we wish for and do not obtain, all that we find there (if we descend into our heart, where Brahman dwells, in the ether of the heart), There are all our true desires, but hidden by what is false 330. As people who do not know the country, walk again and again over a gold treasure that has been hidden somewhere in the earth and do not discover it, thus do all these creatures day after day go into the Brahma-world (they are merged in Brahman, while asleep), and yet do not discover it, because they are carried away by untruth (they do not come to themselves, i. e. they do not discover the true Self in Brahman, dwelling in the heart)."},{"ref":"167.3","t":"‘That Self abides in the heart. And this is the etymological explanation. The heart is called h<em>ri</em>d-ayam, instead of h<em>ri</em>dy-ayam, i. e. He who is in the heart. He who knows this, that He is in the heart, goes day by day (when in sushupti, deep sleep) into heaven (svarga), i.e. into the: Brahman of the heart."},{"ref":"167.4","t":"‘Now that serene being 331 which, after having risen from out this earthly body, and having reached the highest light (self-knowledge), appears in its true form, that is the Self,’ thus he spoke (when asked by his pupils). This is the immortal, the fearless, this is Brahman. And of that Brahman the name is the True, Satyam,"},{"ref":"167.5","t":"This name Sattyam consists of three syllables, sat-tî-yam 332. Sat signifies the immortal, t, the mortal, and with yam he binds both. Because he binds both, the immortal and the mortal, therefore it is yam. He who knows this goes day by day into heaven (svarga)."},{"sp":"HDR","t":"Fourth Khanda"},{"ref":"168.1","t":"THAT SELF is a bank 333, a boundary, so that these worlds may not be confounded. Day and night do not pass that bank, nor old age, death, and grief; neither good nor evil deeds. All evil-doers turn back from it, for the world of Brahman is free from all evil."},{"ref":"168.2","t":"Therefore he who has crossed that bank, if blind, ceases to be blind; if wounded, ceases to be wounded; if afflicted, ceases to be afflicted. Therefore when that bank has been crossed, night becomes day indeed, for the world of Brahman is lighted up once for all 334."},{"ref":"168.3","t":"And that world of Brahman belongs to those only who find it by abstinence — for them there is freedom in all the worlds."},{"sp":"HDR","t":"Fifth Khanda"},{"ref":"169.1","t":"WHAT PEOPLE call sacrifice (ya<em>g</em>ña), that is really abstinence (brahma<em>k</em>arya). For he who knows, obtains that (world of Brahman, which others obtain by sacrifice), by means of abstinence."},{"ref":"169.1a","t":"What people call sacrifice (ish<em>t</em>a), that is really abstinence, for by abstinence, having searched (ish<em>t</em>vâ), he obtains the Self."},{"ref":"169.2","t":"What people call sacrifice (sattrâya<em>n</em>a), that is really abstinence, for by abstinence he obtains from the Sat (the true), the safety (trâ<em>n</em>a) of the Self."},{"ref":"169.2a","t":"What people call the vow of silence (mauna), that is really abstinence, for he who by abstinence has found out the Self, meditates (manute)."},{"ref":"169.3","t":"What people call fasting (anâ<em>s</em>akâyana), that is really abstinence, for that Self does not perish (na na<em>s</em>yati), which we find out by abstinence."},{"ref":"169.3a","t":"What people call a hermit’s life (ara<em>n</em>yâyana), that is really abstinence. Ara 335 and <em>N</em>ya are two lakes in the world of Brahman, in the third heaven from hence; and there is the lake Airanimadîya, and the A<em>s</em>vattha tree, showering down Soma, and the city of Brahman (Hira<em>n</em>yagarbha) Aparâ<em>g</em>itâ 336, and the golden Prabhuvimita (the hall built by Prabhu, Brahman)."},{"ref":"169.3b","t":"Now that world of Brahman belongs to those who find the lakes Ara and <em>N</em>ya in the world of Brahman by means of abstinence; for them there is freedom in all the worlds 337."},{"sp":"HDR","t":"Sixth Khanda"},{"ref":"170.1","t":"NOW THOSE arteries of the heart consist of a brown substance, of a white, blue, yellow, and red substance, and so is the sun brown, white, blue, yellow, and red."},{"ref":"170.2","t":"As a very long highway goes to two places, to one at the beginning, and to another at the end, so do the rays of the sun go to both worlds, to this one and to the other. They start from the sun, and enter into those arteries; they start from those arteries, and enter into the sun."},{"ref":"170.3","t":"And when a man is asleep, reposing, and at perfect rest, so that he sees no dream 338, then he has entered into those arteries. Then no evil touches him, for he has obtained the light (of the sun)."},{"ref":"170.4","t":"And when a man falls ill, then those who sit round him, say, ‘Do you know me? Do you know me?’ As long as he has not departed from this body, he knows them."},{"ref":"170.5","t":"But when he departs from this body, then he departs upwards by those very rays (towards the worlds which he has gained by merit, not by knowledge); or he goes out while meditating on Om 339 (and thus securing an entrance into the Brahmaloka)."},{"ref":"170.5a","t":"And while his mind is failing, he is going to the sun. For the sun is the door of the world (of Brahman). Those who know, walk in; those who do not know, are shut out. There is this verse 340: ‘There are a hundred and one arteries of the heart; one of them penetrates the crown of the head; moving upwards by it a man reaches the immortal; the others serve for departing in different directions, yea, in different directions 341.’"},{"sp":"HDR","t":"Seventh Khanda 342"},{"ref":"171.1","t":"PRA<em>G</em>ÂPATI SAID: ‘The Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires.’"},{"ref":"171.2","t":"The Devas (gods) and Asuras (demons) both heard these words, and said: ‘Well, let us search for that Self by which, if one has searched it out, all worlds and all desires are obtained.’"},{"ref":"171.2a","t":"Thus saying Indra went from the Devas, Viro<em>k</em>ana from the Asuras, and both, without having communicated with each other, approached Pra<em>g</em>âpati, holding fuel in their hands, as is the custom for pupils approaching their master."},{"ref":"171.3","t":"They dwelt there as pupils for thirty-two years. Then Pra<em>g</em>âpati asked them: ‘For what purpose have you both dwelt here?’"},{"ref":"171.3a","t":"They replied: ‘A saying of yours is being repeated, viz. “the Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires.” Now we both have dwelt here because we wish for that Self.’"},{"ref":"171.3b","t":"Pra<em>g</em>âpati said to them: ‘The person that is seen in the eye 343, that is the Self. This is what I have said. This is the immortal, the fearless, this is Brahman.’"},{"ref":"171.3c","t":"They asked: ‘Sir, he who is perceived in the water, and he who is perceived in a mirror, who is he?’"},{"ref":"171.3d","t":"He replied: ‘He himself indeed is seen in all these 344.’"},{"sp":"HDR","t":"Eighth Khanda"},{"ref":"172.1","t":"‘LOOK AT your Self in a pan of water, and whatever you do not understand of your Self 345, come and tell me.’"},{"ref":"172.1a","t":"They looked in the water-pan. Then Pra<em>g</em>âpati said to them: ‘What do you see?’"},{"ref":"172.1b","t":"They said: ‘We both see the self thus altogether, a picture even to the very hairs and nails.’"},{"ref":"172.2","t":"Pra<em>g</em>âpati said to them: ‘After you have adorned yourselves, have put on your best clothes and cleaned yourselves, look again into the water-pan."},{"ref":"172.2a","t":"They, after having adorned themselves, having put on their best clothes and cleaned themselves, looked into the water-pan."},{"ref":"172.2b","t":"Pra<em>g</em>âpati said: ‘What do you see?’"},{"ref":"172.3","t":"They said: ‘Just as we are, well adorned, with our best clothes and clean, thus we are both there, Sir, well adorned, with our best clothes and clean.’"},{"ref":"172.3a","t":"Pra<em>g</em>âpati said: ‘That is the Self, this is the immortal, the fearless, this is Brahman.’"},{"ref":"172.3b","t":"Then both went away satisfied in their hearts."},{"ref":"172.4","t":"And Pra<em>g</em>âpati, looking after them, said: ‘They both go away without having perceived and without having known the Self, and whoever of these two 346, whether Devas or Asuras, will follow this doctrine (upanishad), will perish.’"},{"ref":"172.4a","t":"Now Virokana, satisfied in his heart, went to the Asuras and preached that doctrine to them, that the self (the body) alone is to be worshipped, that the self (the body) alone is to be served, and that he who worships the self and serves the self, gains both worlds, this and the next."},{"ref":"172.5","t":"Therefore they call even now a man who does not give alms here, who has no faith, and offers no sacrifices, an Âsura, for this is the doctrine (upanishad) of the Asuras. They deck out the body of the dead with perfumes, flowers, and fine raiment by way of ornament, and think they will thus conquer that world 347."},{"sp":"HDR","t":"Ninth Khanda"},{"ref":"173.1","t":"BUT INDRA, before he had returned to the Devas, saw this difficulty. As this self (the shadow in the water) 348 is well adorned, when the body is well adorned, well dressed, when the body is well dressed, well cleaned, if the body is well cleaned, that self will also be blind, if the body is blind, lame, if the body is lame 349, crippled, if the body is crippled, and will perish in fact as soon as the body perishes. Therefore I see no good in this (doctrine)."},{"ref":"173.2","t":"Taking fuel in his hand he came again as a pupil to Pra<em>g</em>âpati. Pra<em>g</em>âpati said to him: ‘Maghavat (Indra), as you went away with Virokana, satisfied in your heart, for what purpose did you come back?’"},{"ref":"173.2a","t":"He said: ‘Sir, as this self (the shadow) is well adorned, when the body is well adorned, well dressed, when the body is well dressed, well cleaned, if the body is well cleaned, that self will also be blind, if the body is blind, lame, if the body is lame, crippled, if the body is crippled, and will perish in fact as soon as the body perishes. Therefore I see no good in this (doctrine).’"},{"ref":"173.3","t":"‘So it is indeed, Maghavat,’ replied Pra<em>g</em>âpati; ‘but I shall explain him (the true Self) further to you. Live with me another thirty-two years.’"},{"ref":"173.3a","t":"He lived with him another thirty-two years, and then Pra<em>g</em>âpati said:"},{"sp":"HDR","t":"Tenth Khanda"},{"ref":"174.1","t":"‘HE WHO moves about happy in dreams, he is the Self, this is the immortal, the fearless, this is Brahman.’"},{"ref":"174.1a","t":"Then Indra went away satisfied in his heart. But before he had returned to the Devas, he saw this difficulty. Although it is true that that self is not blind, even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body),"},{"ref":"174.2","t":"Nor struck when it (the body) is struck, nor lamed when it is lamed, yet it is as if they struck him (the self) in dreams, as if they chased him 350. He becomes even conscious, as it were, of pain, and sheds tears. Therefore I see no good in this."},{"ref":"174.3","t":"Taking fuel in his hands, he went again as a pupil to Pra<em>g</em>âpati. Pra<em>g</em>âpati said to him: ‘Maghavat, as you went away satisfied in your heart, for what purpose did you come back?’"},{"ref":"174.3a","t":"He said: ‘Sir, although it is true that that self is not blind even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body),"},{"ref":"174.4","t":"Nor struck when it (the body) is struck, nor lamed when it is lamed, yet it is as if they struck him (the self) in dreams, as if they chased him. He becomes even conscious, as it were, of pain, and sheds tears. Therefore I see no good in this.’"},{"ref":"174.4a","t":"‘So it is indeed, Maghavat,’ replied Pra<em>g</em>âpati; ‘but I shall explain him (the true Self) further to you. Live with me another thirty-two years.’"},{"ref":"174.4b","t":"He lived with him another thirty-two years. Then Pra<em>g</em>âpati said:"},{"sp":"HDR","t":"Eleventh Khanda"},{"ref":"175.1","t":"‘WHEN A man being asleep, reposing, and at perfect rest 351, sees no dreams, that is the Self, this is the immortal, the fearless, this is Brahman.’"},{"ref":"175.1a","t":"Then Indra went away satisfied in his heart. But before he had returned to the Devas, he saw this difficulty. In truth he thus does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this."},{"ref":"175.2","t":"Taking fuel in his hand he went again as a pupil to Pra<em>g</em>âpati. Pra<em>g</em>âpati said to him: ‘Maghavat, as you went away satisfied in your heart, for what purpose did you come back?’"},{"ref":"175.2a","t":"He said: ‘Sir, in that way he does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this!"},{"ref":"175.3","t":"‘So it is indeed, Maghavat,’ replied Pra<em>g</em>âpati; ‘but I shall explain him (the true Self) further to you, and nothing more than this 352. Live here other five years.’"},{"ref":"175.3a","t":"He lived there other five years. This made in all one hundred and one years, and therefore it is said that Indra Maghavat lived one hundred and one years as a pupil with Pra<em>g</em>âpati. Pra<em>g</em>âpati said to him:"},{"sp":"HDR","t":"Twelfth Khanda"},{"ref":"176.1","t":"‘MAGHAVAT, THIS body is mortal and always held by death. It is the abode of that Self which is immortal and without body 353. When in the body (by thinking this body is I and I am this body) the Self is held by pleasure and pain. So long as he is in the body, he cannot get free from pleasure and pain. But when he is free of the body (when he knows himself different from the body), then neither pleasure nor pain touches him 354."},{"ref":"176.2","t":"‘The wind is without body, the cloud, lightning, and thunder are without body (without hands, feet, &amp;c.) Now as these, arising from this heavenly ether (space), appear in their own form, as soon as they have approached the highest light,"},{"ref":"176.3","t":"‘Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light (the knowledge of Self 355) He (in that state) is the highest person (uttama pûrusha). He moves about there laughing (or eating), playing, and rejoicing (in his mind), be it with women, carriages, or relatives, never minding that body into which he was born 356."},{"ref":"176.3a","t":"‘Like as a horse attached to a cart, so is the spirit 357 (prâ<em>n</em>a, pra<em>g</em>ñâtman) attached to this body."},{"ref":"176.4","t":"‘Now where the sight has entered into the void (the open space, the black pupil of the eye), there is the person of the eye, the eye itself is the instrument of seeing. He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows, let me say this, he is the Self, the tongue is the instrument of saying. He who knows, let me hear this, he is the Self, the ear is the instrument of hearing."},{"ref":"176.5","t":"‘He who knows, let me think this, he is the Self, the mind is his divine eye 358. He, the Self, seeing these pleasures (which to others are hidden like a buried treasure of gold) through his divine eye, i. e. the mind, rejoices."},{"ref":"176.5a","t":"‘The Devas who are in the world of Brahman meditate on that Self (as taught by Pra<em>g</em>âpati to Indra, and by Indra to the Devas). Therefore all worlds belong to them, and all desires. He who knows that Self and understands it, obtains all worlds and all desires.’ Thus said Pra<em>g</em>âpati, yea, thus said Pra<em>g</em>âpati."},{"sp":"HDR","t":"Thirteenth Khanda 359"},{"ref":"177.1","t":"1. FROM THE dark (the Brahman of the heart) I come to the nebulous (the world of Brahman), from the nebulous to the dark, shaking off all evil, as a horse shakes his hairs, and as the moon frees herself from the mouth of Râhu 360. Having shaken off the body, I obtain, self made and satisfied, the uncreated world of Brahman, yea, I obtain it."},{"sp":"HDR","t":"Fourteenth Khanda"},{"ref":"178.1","t":"1. HE WHO is called ether 361 (âkâ<em>s</em>a) is the revealer of all forms and names. That within which these forms and names are contained is the Brahman, the Immortal, the Self."},{"ref":"178.2","t":"I come to the hall of Pra<em>g</em>âpati, to the house; I am the glorious among Brahmans, glorious among princes, glorious among men 362. I obtained that glory, I am glorious among the glorious. May I never go to the white, toothless, yet devouring, white abode 363; may I never go to it."},{"sp":"HDR","t":"Fifteenth Khanda"},{"ref":"179.1","t":"1. BRAHM (HIRA<em>N</em>YAGARBHA or Parame<em>s</em>vara) told this to Pra<em>g</em>âpati (Ka<em>s</em>yapa), Pra<em>g</em>âpati to Manu (his son), Manu to mankind. He who has learnt the Veda from a family of teachers, according to the sacred rule, in the leisure time left from the duties to be performed for the Guru, who, after receiving his discharge, has settled in his own house, keeping up the memory of what he has learnt by repeating it regularly in some sacred spot, who has begotten virtuous sons, and concentrated all his senses on the Self, never giving pain to any creature, except at the tîrthas 364 (sacrifices, &amp;c.), he who behaves thus all his life, reaches the world of Brahman, and does not return, yea, he does not return."},{"sp":"HDR","t":"First Khanda"},{"ref":"181.1","t":"THE PUPIL asks: ‘At whose wish does the mind sent forth proceed on its errand? At whose command does the first breath go forth? At whose wish do we utter this speech? What god directs the eye, or the ear?’"},{"ref":"181.2","t":"The Teacher replies: ‘It is the ear of the ear, the mind of the mind, the speech of speech, the breath of breath, and the eye of the eye. When freed (from the senses) the wise, on departing from this world, become immortal 365."},{"ref":"181.3","t":"‘The eye does not go thither, nor speech, nor mind. We do not know, we do not understand, how any one can teach it."},{"ref":"181.4","t":"‘It is different from the known, it is also above the unknown, thus we have heard from those of old, who taught us this 366."},{"ref":"181.5","t":"‘That which is not expressed by speech and by which speech is expressed, that alone know as Brahman, not that which people here adore."},{"ref":"181.6","t":"‘That which does not think by mind, and by which, they say, mind is thought 367, that alone know as Brahman, not that which people here adore."},{"ref":"181.7","t":"‘That which does not see by the eye, and by which one sees (the work of) the eyes, that alone know as Brahman, not that which people here adore."},{"ref":"181.8","t":"‘That which does not hear by the ear, and by which the ear is heard, that alone know as Brahman, not that which people here adore."},{"ref":"181.9","t":"‘That which does not breathe by breath, and by which breath is drawn, that alone know as Brahman, not that which people here adore.’"},{"sp":"HDR","t":"Second Khanda"},{"ref":"182.1","t":"THE TEACHER says: ‘If thou thinkest I know it well, then thou knowest surely but little, what is that form of Brahman known, it may be, to thee 368?’"},{"ref":"182.2","t":"The Pupil says: ‘I do not think I know it well, nor do I know that I do not know it. He among us who knows this, he knows it, nor does he know that he does not know it 369."},{"ref":"182.3","t":"‘He by whom it (Brahman) is not thought, by him it is thought; he by whom it is thought, knows it not. It is not understood by those who understand it, it is understood by those who do not understand it."},{"ref":"182.4","t":"‘It is thought to be known (as if) by awakening, and (then) we obtain immortality indeed. By the Self we obtain strength, by knowledge we obtain immortality."},{"ref":"182.5","t":"‘If a man know this here, that is the true (end of life); if he does not know this here, then there is great destruction (new births). The wise who have thought on all things (and recognised the Self in them) become immortal, when they have departed from this world.’"},{"sp":"HDR","t":"Third Khanda"},{"ref":"183.1","t":"BRAHMAN OBTAINED the victory for the Devas. The Devas became elated by the victory of Brahman, and they thought, this victory is ours only, this greatness is ours only."},{"ref":"183.2","t":"Brahman perceived this and appeared to them. But they did not know it, and said: ‘What sprite (yaksha or yakshya) is this?’"},{"ref":"183.3","t":"They said to Agni (fire): ‘O <em>G</em>âtavedas, find out what sprite this is.’ ‘Yes,’ he said."},{"ref":"183.4","t":"He ran toward it, and Brahman said to him: ‘Who are you?’ He replied: ‘I am Agni, I am <em>G</em>âtavedas.’"},{"ref":"183.5","t":"Brahman said: ‘What power is in you?’ Agni replied: ‘I could burn all whatever there is on earth.’"},{"ref":"183.6","t":"Brahman put a straw before him, saying: ‘Burn this.’ He went towards it with all his might, but he could not burn it. Then he returned thence and said: ‘I could not find out what sprite this is.’"},{"ref":"183.7","t":"Then they said to Vâyu (air): ‘O Vâyu, find out what sprite this is.’ ‘Yes,’ he said."},{"ref":"183.8","t":"He ran toward it, and Brahman said to him: ‘Who are you?’ He replied: ‘I am Vâyu, I am Mâtari<em>s</em>van.’"},{"ref":"183.9","t":"Brahman said: ‘What power is in you?’ Vâyu replied: ‘I could take up all whatever there is on earth.’"},{"ref":"183.10","t":"Brahman put a straw before him, saying: ‘Take it up.’ He went towards it with all his might, but he could not take it up. Then he returned thence and said: ‘I could not find out what sprite this is.’"},{"ref":"183.11","t":"Then they said to Indra: ‘O Maghavan, find out what sprite this is.’ He went towards it, but it disappeared from before him."},{"ref":"183.12","t":"Then in the same space (ether) he came towards a woman, highly adorned: it was Umâ, the daughter of Himavat 370. He said to her: ‘Who is that sprite?’"},{"sp":"HDR","t":"Fourth Khanda"},{"ref":"184.1","t":"SHE REPLIED: ‘It is Brahman. It is through the victory of Brahman that you have thus become great.’ After that he knew that it was Brahman."},{"ref":"184.2","t":"Therefore these Devas, viz. Agni, Vâyu, and Indra, are, as it were, above the other gods, for they touched it (the Brahman) nearest 371."},{"ref":"184.3","t":"And therefore Indra is, as it were, above the other gods, for he touched it nearest, he first knew it."},{"ref":"184.4","t":"This is the teaching of Brahman, with regard to the gods (mythological): It is that which now flashes forth in the lightning, and now vanishes again."},{"ref":"184.5","t":"And this is the teaching of Brahman, with regard to the body (psychological): It is that which seems to move as mind, and by it imagination remembers again and again 372."},{"ref":"184.6","t":"That Brahman is called Tadvana 373, by the name of Tadvana it is to be meditated on. All beings have a desire for him who knows this."},{"ref":"184.7","t":"The Teacher: ‘As you have asked me to tell you the Upanishad, the Upanishad has now been told you. We have told you the Brâhmî Upanishad."},{"ref":"184.8","t":"‘The feet on which that Upanishad stands are penance, restraint, sacrifice; the Vedas are all its limbs 374, the True is its abode."},{"ref":"184.9","t":"‘He who knows this Upanishad, and has shaken off all evil, stands in the endless, unconquerable 375 world of heaven, yea, in the world of heaven.’"},{"sp":"HDR","t":"First Adhyaya. First Khanda"},{"ref":"187.1","t":"NOW FOLLOWS the Mahâvrata ceremony."},{"ref":"187.2","t":"After having killed V<em>ri</em>tra, Indra became great. When he became great, then there was the Mahâvrata (the great work). This is why the Mahâvrata ceremony is called Mahâvrata."},{"ref":"187.3","t":"Some people say: ‘Let the priest make two (recitations with the offering of the) â<em>g</em>ya (ghee) on that day,’ but the right thing is one 376."},{"ref":"187.4","t":"He who desires prosperity should use the hymn, pra vo devâyâgnaye (Rv. III, 13, 1)."},{"ref":"187.5","t":"He who desires increase should use the hymn, vi<em>s</em>o vi<em>s</em>o atithim (Rv. VIII, 74, 1)."},{"ref":"187.6","t":"The people (visa<em>h</em>) indeed are increase 377, and therefore he (the sacrificer) becomes increased."},{"ref":"187.7","t":"But (some say), there is the word atithim (in that hymn, which means a guest or stranger, asking for food). Let him not therefore take that hymn. Verily, the atithi (stranger) is able 378 to go begging."},{"ref":"187.8","t":"‘No,’ he said, ‘let him take that hymn."},{"ref":"187.9","t":"‘For he who follows the good road and obtains distinction, he is an atithi (guest) 379."},{"ref":"187.10","t":"‘They do not consider him who is not so, worthy to be (called) an atithi (guest)."},{"ref":"187.11","t":"‘Therefore let him by all means take that hymn.’"},{"ref":"187.12","t":"If he takes that hymn, let him place the (second) tristich, âganma v<em>ri</em>trahantamam, ‘we came near to the victorious,’ first."},{"ref":"187.13","t":"For people worship the whole year (performing the Gavâmayana sacrifice) wishing for this day (the last but one) — they do come near."},{"ref":"187.14","t":"The (next following) three tristichs begin with an Anush<em>t</em>ubh 380. Now Brahman is Gâyatrî, speech is Anush<em>t</em>ubh. He thus joins speech with Brahman."},{"ref":"187.15","t":"He who desires glory should use the hymn, abodhy agni<em>h</em> samidhâ ganânâm (Rv. V, 1, 1)."},{"ref":"187.16","t":"He who desires offspring and cattle should use the hymn, hotâ<em>g</em>anishta <em>k</em>etana<em>h</em> (Rv. II, 5, 1)."},{"sp":"HDR","t":"First Adhyaya. Second Khanda"},{"ref":"188.1","t":"HE WHO desires proper food 381 should use the hymn, agnim naro dîdhitibhi<em>h</em> (Rv. VII, 1, 1) 382."},{"ref":"188.2","t":"Verily, Agni (fire) is the eater of food."},{"ref":"188.2a","t":"In the other (recitations accompanying the) offerings of â<em>g</em>ya (where Agni is likewise mentioned) the worshippers come more slowly near to Agni (because the name of Agni does not stand at the beginning of the hymn). But here a worshipper obtains proper food at once, he strikes down evil at once."},{"ref":"188.3","t":"Through the words (occurring in the second foot of the first verse), hasta<em>k</em>yuti <em>g</em>anayanta, ‘they caused the birth of Agni by moving their arms,’ the hymn becomes endowed with (the word) birth. Verily, the sacrificer is born from this day of the sacrifice, and therefore the hymn is endowed with (the word) birth."},{"ref":"188.4","t":"There are four metrical feet (in the Trish<em>t</em>ubh verses of this hymn). Verily, cattle have four feet, therefore they serve for the gaining of cattle."},{"ref":"188.5","t":"There are three metrical feet (in the Virâ<em>g</em>, verses of this hymn). Verily, three are these three-fold worlds. Therefore they serve for the conquest of the worlds."},{"ref":"188.6","t":"These (the Trish<em>t</em>ubh and Virâ<em>g</em> verses of the hymn) form two metres, which form a support (pratish<em>th</em>â). Verily, man is supported by two (feet), cattle by four feet. Therefore this hymn places the sacrificer who stands on two feet among cattle which stand on four."},{"ref":"188.7","t":"By saying them straight on there are twenty-five verses in this hymn. Man also consists of twenty-five. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk (âtman) the twenty-fifth. He adorns that trunk, the twenty-fifth, by this hymn."},{"ref":"188.8","t":"And then this day (of the sacrifice) consists of twenty-five, and the Stoma hymn of that day consists of twenty-five 383 (verses); it becomes the same through the same. Therefore these two, the day and the hymn, are twenty-five 384."},{"ref":"188.9","t":"These twenty-five verses, by repeating the first thrice and the last thrice, become thirty less one. This is a Virâ<em>g</em>, verse (consisting of thirty syllables), too small by one. Into the small (heart) the vital spirits are placed, into the small stomach food is placed 385, therefore this Virâ<em>g</em>, small by one, serves for the obtainment of those desires."},{"ref":"188.10","t":"He who knows this, obtains those desires."},{"ref":"188.11","t":"The verses (contained in the hymn agnim naro dîdhitibhi<em>h</em>) become the B<em>ri</em>hatî 386 metre and the Virâ<em>g</em> metre, (they become) the perfection which belongs to that day (the mahâvrata). Then they also become Anush<em>t</em>ubh 387, for the offerings of â<em>g</em>ya (ghee) dwell in Anush<em>t</em>ubhs 388."},{"sp":"HDR","t":"First Adhyaya. Third Khanda 389"},{"ref":"189.1","t":"SOME SAY: ‘Let him take a Gâyatrî hymn for the Pra-uga. Verily, Gâyatrî is brightness and glory of countenance, and thus the sacrificer becomes bright and glorious.’"},{"ref":"189.2","t":"Others say: ‘Let him take a Ush<em>n</em>ih hymn for the Pra-uga. Verily, Ush<em>n</em>ih is life, and thus the sacrificer has a long life.’"},{"ref":"189.2a","t":"Others say: ‘Let him take an Anush<em>t</em>ubh hymn for the Pra-uga. Verily, Anush<em>t</em>ubh is valour, and it serves for obtaining valour.’"},{"ref":"189.2b","t":"Others say: ‘Let him take a B<em>ri</em>hatî hymn for the Pra-uga. Verily, B<em>ri</em>hatî is fortune, and thus the sacrificer becomes fortunate.’"},{"ref":"189.2c","t":"Others say: ‘Let him take a Paṅkti hymn for the Pra-uga. Verily, Paṅkti is food, and thus the sacrificer becomes rich in food.’"},{"ref":"189.2d","t":"Others say: ‘Let him take a Trish<em>t</em>ubh hymn for the Pra-uga. Verily, Trish<em>t</em>ubh is strength, and thus the sacrificer becomes strong.’"},{"ref":"189.2e","t":"Others say: ‘Let him take a <em>G</em>agatî hymn for the Pra-uga. Verily, cattle is <em>G</em>agatî-like, and thus the sacrificer becomes rich in cattle.’"},{"ref":"189.2f","t":"But we say: ‘Let him take a Gâyatrî hymn only. Verily, Gâyatrî is Brahman, and that day (the mahâvrata) is (for the attainment of) Brahman. Thus he obtains Brahman by means of Brahman."},{"ref":"189.4","t":"‘And it must be a Gâyatrî hymn by Madhu<em>kkh</em>andas,"},{"ref":"189.5","t":"‘For Madhu<em>kkh</em>andas is called Madhu<em>kkh</em>andas, because he wishes (<em>kh</em>andati) for honey (madhu) for the <em>Ri</em>shis."},{"ref":"189.6","t":"‘Now food verily is honey, all is honey, all desires are honey, and thus if he recites the hymn of Madhu<em>kkh</em>andas, it serves for the attainment of all desires."},{"ref":"189.7","t":"‘He who knows this, obtains all desires.’"},{"ref":"189.7a","t":"This (Gâyatrî pra-uga), according to the one-day (ekâha) ceremonial 390, is perfect in form 391. On that day (the mahâvrata) much is done now and then which has to be hidden 392, and has to be atoned for y recitation of hymns). Atonement (<em>s</em>ânti) is rest, the one-day sacrifice. Therefore at the end of the year (on the last day but one of the sacrifice that lasts a whole year) the sacrificers rest on this atonement as their rest."},{"ref":"189.8","t":"He who knows this rests firm, and they also for whom a Hot<em>ri</em> priest who knows this, recites this hymn."},{"sp":"HDR","t":"First Adhyaya. Fourth Khanda 393"},{"ref":"190.1","t":"RV. I, 2, 1-3. Vâyav â yâhi dar<em>s</em>ateme somâ ara<em>m</em> k<em>ri</em>tâ<em>h</em>, ‘Approach, O Vâyu, conspicuous, these Somas have been made ready.’ Because the word ready occurs in these verses, therefore is this day (of the sacrifice) ready (and auspicious) for the sacrificer and for the gods."},{"ref":"190.2","t":"Yes, this day is ready (and auspicious) to him who knows this, or for whom a Hot<em>ri</em> priest who knows this, recites."},{"ref":"190.3","t":"Rv. I, 2, 4-6. Indravâyû ime sutâ, â yâtam upa nishk<em>ri</em>tam, ‘Indra and Vâyu, these Somas are prepared, come hither towards what has been prepared.’ By nishk<em>ri</em>ta, prepared, he means what has been well prepared (sa<em>m</em>sk<em>ri</em>ta)."},{"ref":"190.4","t":"Indra and Vâyu go to what has been prepared by him who knows this, or for whom a Hot<em>ri</em> priest who knows this, recites."},{"ref":"190.5","t":"Rv. I, 2, 7. Mitra<em>m</em> huve pûtadaksham, dhiya<em>m</em> gh<em>ri</em>tâkî<em>m</em> sâdhantâ, ‘I call Mitra of holy strength; (he and Varu<em>n</em>a) they fulfil the prayer accompanied with clarified butter.’ Verily, speech is the prayer accompanied with clarified butter."},{"ref":"190.6","t":"Speech is given to him who knows this, or for whom a Hot<em>ri</em> priest who knows this, recites."},{"ref":"190.7","t":"Rv. I, 3, 1. A<em>s</em>vinâ ya<em>g</em>varîr isha<em>h</em>, ‘O A<em>s</em>vinau, (eat) the sacrificial offerings.’ Verily, the sacrificial offerings are food, and this serves for the acquirement of food."},{"ref":"190.8","t":"Rv. I, 3, 3.  yâta<em>m</em> rudravartanî, ‘Come hither, ye Rudravartanî.’"},{"ref":"190.9","t":"The Asvinau go to the sacrifice of him who knows this, or for whom a Hot<em>ri</em> priest who knows this, recites."},{"ref":"190.10","t":"Rv. I, 3, 4-6. Indrâ yâhi <em>k</em>itrabhâno, indrâ yâhi dhiyeshita<em>h</em>, indrâ yâhi tûtu<em>g</em>âna, ‘Come hither, Indra, of bright splendour, Come hither, Indra, called by prayer, Come hither, Indra, quickly!’ Thus he recites, Come hither, come hither!"},{"ref":"190.11","t":"Indra comes to the sacrifice of him who knows this, or for whom a Hot<em>ri</em> priest who knows this, recites."},{"ref":"190.12","t":"Rv. I, 3, 7. Omâsa<em>s k</em>arsha<em>n</em>îdh<em>ri</em>to vi<em>s</em>ve devâsa â gata, ‘Vi<em>s</em>ve Devas, protectors, supporters of men, come hither!’"},{"ref":"190.13","t":"Verily, the Vi<em>s</em>ve Devas come to the call of him who knows this, or for whom a Hot<em>ri</em> priest who knows this, recites."},{"ref":"190.14","t":"Rv. I, 3, 7. Dâsvâ<em>m</em>so dâ<em>s</em>usha<em>h</em> sutam, ‘Come ye givers to the libation of the giver!’ By dâ<em>s</em>usha<em>h</em> he means dadusha<em>h</em>, i. e. to the libation of every one that gives."},{"ref":"190.15","t":"The gods fulfil his wish, with whatever wish he recites this verse,"},{"ref":"190.16","t":"(The wish of him) who knows this, or for whom a Hot<em>ri</em> priest who knows this, recites."},{"ref":"190.17","t":"Rv. I, 3, 10. Pâvakâ na<em>h</em> sarasvatî ya<em>g</em>ña<em>m</em> vash<em>t</em>u dhiyâvasu<em>h</em>, ‘May the holy Sarasvatî accept our sacrifice, rich in prayer!’ Speech is meant by ‘rich in prayer.’"},{"ref":"190.18","t":"Speech is given to him who knows this, or for whom a Hot<em>ri</em> priest who knows this, recites."},{"ref":"190.19","t":"And when he says, ‘May she accept our sacrifice!’ what he means is, ‘May she carry off our sacrifice!’"},{"ref":"190.20","t":"If these verses are recited straight on, they are twenty-one. Man also consists of twenty-one. There are ten fingers on his hands, ten toes on his feet, and the trunk the twenty-first. He adorns that trunk, the twenty-first, by this hymn 394."},{"ref":"190.21","t":"By repeating the first and the last verses thrice, they become twenty-five. The trunk is the twenty-fifth, and Pra<em>g</em>âpati is the twenty-fifth. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk the twenty-fifth. He adorns that trunk, the twenty-fifth, by this hymn’."},{"ref":"190.21a","t":"Now this day consists of twenty-five, and the Stoma hymn of that day consists of twenty-five: it becomes the same through the same. Therefore these two, the day and the hymn, are twenty-five, yea, twenty-five."},{"sp":"HDR","t":"Second Adhyaya. First Khanda 395"},{"ref":"191.1","t":"THE TWO t<em>rik</em>as, Rv. VIII, 68, 1-3, â tvâ ratha<em>m</em> yathotaye, and Rv. VIII, 2, 1-3, ida<em>m</em> vaso sutam andha<em>h</em>, form the first (pratipad) and the second (anu<em>k</em>ara) of the Marutvatîya hymn."},{"ref":"191.2","t":"Both, as belonging to the one-day ceremonial 396, are perfect in form. On that day much is done now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hot<em>ri</em> priest who knows this, recites this hymn 397."},{"ref":"191.3","t":"In the second verse of (the Pragâtha 398), indra nedîya ed ihi, pra sû tirâ sa<em>k</em>îbhir ye ta ukthina<em>h</em> (Rv. VIII, 53, 5, 6), there occurs the word ukthina<em>h</em>, reciters of hymns 399. Verily, this day (the mahâvrata) is an uktha (hymn), and as endowed with an uktha, the form of this day is perfect."},{"ref":"191.4","t":"In the first verse (of another Pragâtha) the word vîra, strong, occurs (Rv. I, 40, 3), and as endowed with the word vîra, strong, the form of this day is perfect."},{"ref":"191.5","t":"In the second verse (of another Pragâtha) the word suvîryam, strength, occurs (Rv. I. 40, 1), and as endowed with the word suvîrya, strength, the form of this day is perfect."},{"ref":"191.6","t":"In the first verse (of another Pragâtha) the word ukthyam, to be hymned, occurs (Rv. I, 40, 5). Verily, this day is an uktha, and as endowed with an uktha, the form of this day is perfect."},{"ref":"191.7","t":"In the (Dhayyâ) verse agnir netâ (Rv. III, 2 0, 4) the word v<em>ri</em>trahâ, killer of V<em>ri</em>tra, occurs. The killing of V<em>ri</em>tra is a form (character) of Indra, this day (the mahâvrata) belongs to Indra, and this is the (perfect) form of that day."},{"ref":"191.8","t":"In the (Dhayyâ) verse tva<em>m</em> soma kratubhi<em>h</em> sukratur bhû<em>h</em> (Rv. I, 91, 2) the word v<em>ri</em>shâ 400, powerful, occurs. Powerful is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day."},{"ref":"191.9","t":"In the (Dhayyâ) verse pinvanty apa<em>h</em> (Rv. I, 64, 6) the word vâ<em>g</em>inam, endowed with food, occurs. Endowed with food is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day."},{"ref":"191.10","t":"In the same verse the word stanayantam, thundering, occurs. Endowed with thundering is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day."},{"ref":"191.11","t":"In (the Pragâtha) pra va indrâya b<em>ri</em>hate (Rv. VIII, 89, 3) (the word b<em>ri</em>hat occurs). Verily, b<em>ri</em>hat is mahat (great), and as endowed with mahat, great, the form of this day (mahâvrata) is perfect."},{"ref":"191.12","t":"In (the Pragâtha) b<em>ri</em>had indrâya gâyata (Rv. VIII, 89, 1) (the word b<em>ri</em>hat occurs). Verily, b<em>ri</em>hat is mahat (great), and as endowed with mahat, the form of this day is perfect."},{"ref":"191.13","t":"In (the Pragâtha) naki<em>h</em> sudâso ratham pary âsa na rîramad (Rv. VII, 32, 10) the words paryâsa (he moved round) and na rîramad (he did not enjoy) occur, and as endowed with the words paryasta and rânti the form of this day is perfect 401."},{"ref":"191.13a","t":"He recites all (these) Pragâthas, in order to obtain all the days (of the sacrifice), all the Ukthas 402, all the P<em>ri</em>sh<em>th</em>as 403, all the <em>S</em>astras 404, all the Pra-ugas 405, and all the Savanas (libations)."},{"sp":"HDR","t":"Second Adhyaya. Second Khanda 406"},{"ref":"192.1","t":"HE RECITES the hymn, asat su me <em>g</em>arita<em>h</em> sâbhivega<em>h</em> (Rv. X, 27, 1), (and in. it the word) satyadhv<em>ri</em>tam, the destroyer of truth. Verily, that day is truth, and as endowed with the word satya, truth, the form of this day is perfect 407."},{"ref":"192.2","t":"That hymn is composed by Vasukra. Verily, Vasukra is Brahman, and that day is Brahman. Thus he obtains Brahman by means of Brahman 408."},{"ref":"192.3","t":"Here they say: ‘Why then is that Marutvatîya, hymn completed by the hymn of Vasukra?’ Surely because no other <em>Ri</em>shi but Vasukra brought out a Marutvatîya hymn, or divided it properly 409. Therefore that Marutvatîya hymn is completed by the hymn of Vasukra."},{"ref":"192.4","t":"That hymn, asat su me, is not definitely addressed to any deity, and is therefore supposed to be addressed to Pra<em>g</em>âpati. Verily, Pra<em>g</em>âpati is indefinite, and therefore the hymn serves to win Pra<em>g</em>âpati."},{"ref":"192.5","t":"Once in the hymn (Rv. X, 27, 22) he defines Indra (indrâya sunvat); therefore it does not fall off from its form, as connected with Indra."},{"ref":"192.6","t":"He recites the hymn (Rv. VI, 17, 1) pibâ somam abhi yam ugra tarda<em>h</em>."},{"ref":"192.7","t":"In the verse ûrvam gavyam mahi g<em>rin</em>âna indra the word mahi, great, occurs. Endowed with the word mahat, the form of this day is perfect."},{"ref":"192.8","t":"That hymn is composed by Bharadvâ<em>g</em>a, and Bharadvâ<em>g</em>a was he who knew most, who lived longest, and performed the greatest austerities among the <em>Ri</em>shis, and by this hymn he drove away evil. Therefore if he recites the hymn of Bharadvâ<em>g</em>a, then, after having driven away evil, he becomes learned, long-lived, and full of austerities."},{"ref":"192.9","t":"He recites the hymn kayâ subhâ savayasa<em>h</em> sanîlâ<em>h</em> (Rv. I, 165, 1)."},{"ref":"192.10","t":"In the verse â <em>s</em>âsate prati haryanty ukthâ (Rv. I, 165, 4) the word uktha occurs. Verily, that day (the mahâvrata) is uktha (hymn). Endowed with the word uktha, the form of this day becomes perfect."},{"ref":"192.11","t":"That hymn is called Kayâ<em>s</em>ubhîya 410. Verily, that hymn, which is called Kayâ<em>s</em>ubhîya, is mutual understanding and it is lasting. By means of it Indra, Agastya, and the Maruts came to a mutual understanding. Therefore, if he recites the Kayâ<em>s</em>ubhîya hymn, it serves for mutual understanding."},{"ref":"192.12","t":"The same hymn is also long life. Therefore, if the sacrificer is dear to the Hot<em>ri</em>, let him recite the Kayâ<em>s</em>ubhîya hymn for him."},{"ref":"192.13","t":"He recites the hymn marutvâ<em>n</em> indra v<em>ri</em>shabo ra<em>n</em>âya (Rv. III, 47, 1)."},{"ref":"192.14","t":"In it the words indra v<em>ri</em>shabha (powerful) occur. Verily, powerful is a form of Indra 411, this day belongs to Indra, and this is the perfect form of that day."},{"ref":"192.15","t":"That hymn is composed by Vi<em>s</em>vâmitra. Verily, Vi<em>s</em>vâmitra was the friend (mitra) of all (vi<em>s</em>va)."},{"ref":"192.16","t":"Everybody is the friend of him who knows this, and for whom a Hot<em>ri</em> priest who knows this, recites this hymn."},{"ref":"192.17","t":"The next hymn, <em>g</em>anish<em>th</em>â ugra<em>h</em> sahase turâya (Rv. I, 73, 1), forms a Nividdhâna 412, and, according to the one-day (ekâha) ceremonial, is perfect in form. On that day much is done now and then which has to be hidden, and has to be atoned for (by recitation of hymns). Atonement is rest, the one-day sacrifice. Therefore at the end of the year (on the last day but one of the sacrifice that lasts a whole year) the sacrificers rest on this atonement as their rest."},{"ref":"192.17a","t":"He who knows this rests firm, and they also for whom a Hot<em>ri</em> priest who knows this, recites this hymn 413."},{"ref":"192.18","t":"These, if recited straight on, are ninety-seven verses. The ninety are three Virâ<em>g</em>, each consisting of thirty, and then the seven verses which are over. Whatever is the praise of the seven, is the praise of ninety also."},{"ref":"192.19","t":"By repeating the first and last verses three times each, they become one hundred and one verses."},{"ref":"192.20","t":"There are five fingers, of four joints each, two pits (in the elbow and the arm), the arm, the eye, the shoulder-blade; this makes twenty-five. The other three parts have likewise twenty-five each 414. That makes a hundred, and the trunk is the one hundred and first."},{"ref":"192.21","t":"Hundred is life, health, strength, brightness. The sacrificer as the one hundred and first rests in life, health, strength, and brightness."},{"ref":"192.22","t":"These verses become Trish<em>t</em>ubh 415, for the noonday-libation consists of Trish<em>t</em>ubh verses."},{"sp":"HDR","t":"Second Adhyaya. Third Khanda 416"},{"ref":"193.1","t":"THEY SAY: ‘What is the meaning of preṅkha, swing?’ Verily, he is the swing, who blows (the wind). He indeed goes forward (pra + iṅkhate) in these worlds, and that is why the swing is called preṅkha."},{"ref":"193.2","t":"Some say, that there should be one plank, because the wind blows in one way, and it should be like the wind."},{"ref":"193.3","t":"That is not to be regarded."},{"ref":"193.4","t":"Some say, there should be three planks, because there are these three threefold worlds, and it should be like them."},{"ref":"193.5","t":"That is not to be regarded."},{"ref":"193.6","t":"Let there be two, for these two worlds (the earth and heaven) are seen as if most real, while the ether (space) between the two is the sky (antariksha). Therefore let there be two planks."},{"ref":"193.7","t":"Let them be made of Udumbara wood. Verily, the Udumbara tree is sap and eatable food, and thus it serves to obtain sap and eatable food."},{"ref":"193.8","t":"Let them be elevated in the middle (between the earth and the cross-beam). Food, if placed in the middle, delights man, and thus he places the sacrificer in the middle of eatable food."},{"ref":"193.9","t":"There are two kinds of rope, twisted towards the right and twisted towards the left. The right ropes serve for some animals, the left ropes for others. If there are both kinds of rope, they serve for the attainment of both kinds of cattle."},{"ref":"193.10","t":"Let them be made of Darbha (Ku<em>s</em>a grass), for among plants Darbha is free from evil, therefore they should be made of Darbha grass."},{"sp":"HDR","t":"Second Adhyaya. Fourth Khanda"},{"ref":"194.1","t":"SOME SAY: ‘Let the swing be one ell (aratni) above the ground, for by that measure verily the Svarga worlds are measured.’ That is not to be regarded."},{"ref":"194.2","t":"Others say: ‘Let it be one span (prâde<em>s</em>a), for by that measure verily the vital airs were measured.’ That is not to be regarded 417."},{"ref":"194.3","t":"Let it be one fist (mush<em>t</em>i), for by that measure verily all eatable food is made, and by that measure all eatable food is taken; therefore let it be one fist above the ground."},{"ref":"194.4","t":"They say: ‘Let him mount the swing from east to west, like he who shines; for the sun mounts these worlds from east to west.’ That is not to be regarded."},{"ref":"194.5","t":"Others say: ‘Let him mount the swing sideways, for people mount a horse sideways 418, thinking that thus they will obtain all desires.’ That is not to be regarded."},{"ref":"194.6","t":"They say: ‘Let him mount the swing 419 from behind, for people mount a ship from behind, and this swing is a ship in which to go to heaven.’ Therefore let him mount it from behind."},{"ref":"194.7","t":"Let him touch the swing with his chin (<em>kh</em>ubuka). The parrot (<em>s</em>uka) thus mounts a tree, and he is of all birds the one who eats most food. Therefore let him touch it with his chin."},{"ref":"194.8","t":"Let him mount the swing with his arms 420. The hawk swoops thus on birds and on trees, and he is of all birds the strongest. Therefore let him mount with his arms."},{"ref":"194.9","t":"Let him not withdraw one foot (the right or left) from the earth, for fear that he may lose his hold."},{"ref":"194.10","t":"The Hot<em>ri</em> mounts the swing, the Udgât<em>ri</em> the seat made of Udumbara wood. The swing is masculine, the seat feminine, and they form a union. Thus he makes a union at the beginning of the uktha in order to get offspring. He who knows this, gets offspring and cattle."},{"ref":"194.12","t":"Next the swing is food, the seat fortune. Thus he mounts and obtains food and fortune."},{"ref":"194.13","t":"The Hotrakas (the Prasâst<em>ri</em>, Brâhma<em>n</em>â<em>kkh</em>a<em>m</em>sin, Pot<em>ri</em>, Nesh<em>t</em>ri, Agnâdhra, and A<em>kkh</em>âvâka) together with the Brahman sit down on cushions made of grass, reeds, leaves, &amp;c."},{"ref":"194.14","t":"Plants and trees, after they have grown up, bear fruit. Thus if the priests mount on that day altogether (on their seats), they mount on solid and fluid as their proper food. Therefore this serves for the attainment of solid as proper food 421."},{"ref":"194.15","t":"Some say: ‘Let him descend after saying vasha<em>t</em> 422. ‘That is not to be regarded. For, verily, that respect is not shown which is shown to one who does not see it 423."},{"ref":"194.16","t":"Others say: ‘Let him descend after he has taken the food in his hand.’ That is not to be regarded. For, verily, that respect is not shown which is shown to one after he has approached quite close."},{"ref":"194.17","t":"Let him descend after he has seen the food. For, verily, that is real respect which is shown to one when he sees it. Only after having actually seen the food (that is brought to the sacrifice), let him descend from the swing."},{"ref":"194.18","t":"Let him descend turning towards the east, for in the east the seed of the gods springs up 424. Therefore let him rise turning towards the east, yea, turning towards the east."},{"sp":"HDR","t":"Third Adhyaya. First Khanda"},{"ref":"195.1","t":"LET HIM begin this day with singing ‘Him,’ thus they say."},{"ref":"195.2","t":"Verily, the sound Him is Brahman, that day also is Brahman. He who knows this, obtains Brahman even by Brahman."},{"ref":"195.3","t":"As he begins with the sound Him, surely that masculine sound of Him and the feminine <em>Rik</em> (the verse) make a couple. Thus he makes a couple at the beginning of the hymn in order to get offspring 426. He who knows this, gets cattle and offspring."},{"ref":"195.4","t":"Or, as he begins with the sound Him, surely like a wooden spade, so the sound Him serves to dig up Brahman (the sap of the Veda). And as a man wishes to dig up any, even the hardest soil, with a spade, thus he digs up Brahman."},{"ref":"195.5","t":"He who knows this digs up, by means of the sound Him, everything he may desire."},{"ref":"195.6","t":"If he begins with the sound Him, that sound is the holding apart of divine and human speech."},{"ref":"195.6a","t":"Therefore, he who begins, after having uttered the sound Him, holds apart divine and human speech 427."},{"sp":"HDR","t":"Third Adhyaya. Second Khanda"},{"ref":"196.1","t":"AND HERE they ask: ‘What is the beginning of this day?’ Let him say: ‘Mind and speech 428.’"},{"ref":"196.2","t":"All desires dwell in the one (mind), the other yields all desires."},{"ref":"196.3","t":"All desires dwell in the mind, for with the mind he conceives all desires."},{"ref":"196.4","t":"All desires come to him who knows this."},{"ref":"196.5","t":"Speech yields all desires, for with speech he declares all his desires."},{"ref":"196.6","t":"Speech yields all desires to him who knows this."},{"ref":"196.7","t":"Here they say: ‘Let him not begin this day with a <em>Rik</em>, a Ya<em>g</em>us, or a Sâman verse (divine speech), for it is said, he should not start with a <em>Rik</em>, a Ya<em>g</em>us, or a Sâman 429.’"},{"ref":"196.8","t":"Therefore, let him say these Vyâh<em>ri</em>tis (sacred interjections) first."},{"ref":"196.9","t":"These interjections Bhûs, Bhuvas, Svar are the three Vedas, Bhûs the <em>Rig</em>-veda, Bhuvas the Ya<em>g</em>ur-veda, Svar the Sâma-veda. Therefore (by intercalating these) he does not begin simply with a <em>Rik</em>, Ya<em>g</em>us, or Sâman verse, he does not start with a <em>Rik</em>, Ya<em>g</em>us, or Sâman verse."},{"sp":"HDR","t":"Third Adhyaya. Third Khanda"},{"ref":"197.1","t":"HE BEGINS with tad, this, (the first word of the first hymn, tad id âsa). Verily ‘this, this’ is food, and thus he obtains food."},{"ref":"197.2","t":"Pra<em>g</em>âpati indeed uttered this as the first word, consisting of one or two syllables, viz. tata and tâta (or tat) 430. And thus does a child, as soon as he begins to speak, utter the word, consisting of one or two syllables, viz. tata and tâta (or tat). With this very word, consisting of tat or tatta, he begins."},{"ref":"197.3","t":"This has been said by a <em>Ri</em>shi (Rv. X, 71, 1) 431: —"},{"ref":"197.4","t":"‘O B<em>ri</em>haspati, the first point of speech;’ — for this is the first and highest point of speech."},{"ref":"197.5","t":"‘That which you have uttered, making it a name;’ — for names are made by speech."},{"ref":"197.6","t":"‘That (name) which was the best and without a flaw;’ — for this is the best and without a flaw."},{"ref":"197.7","t":"‘That which was hidden by their love, is made manifest;’ — for this was hidden in the body, viz. those deities (which enter the body, Agni as voice, entering the mouth, &amp;c.); and that was manifest among the gods in heaven. This is what was intended by the verse."},{"sp":"HDR","t":"Third Adhyaya. Fourth Khanda 432"},{"ref":"198.1","t":"HE BEGINS with: ‘That indeed was the oldest in the worlds 433;’ — for that (the Brahman) is verily the oldest in the worlds."},{"ref":"198.2","t":"‘Whence was born the fierce one, endowed with brilliant force;’ — for from it was born the fierce one, who is endowed with brilliant force."},{"ref":"198.3","t":"‘When born he at once destroys the enemies;’ — for he at once when born struck down the evil one."},{"ref":"198.4","t":"‘He after whom all friends rejoice;’ — verily all friends are the creatures, and they rejoice after him, saying, ‘He has risen, he has risen 434.’"},{"ref":"198.5","t":"‘Growing by strength, the almighty 435;’ — for he (the sun) does grow by strength, the almighty."},{"ref":"198.6","t":"‘He, as enemy, causes fear to the slave;’ — for everything is afraid of him."},{"ref":"198.7","t":"‘Taking the breathing and the not-breathing;’ — this means the living and the lifeless."},{"ref":"198.8","t":"‘Whatever has been offered at feasts came to thee;’ — this means everything is in thy power."},{"ref":"198.9","t":"‘All turn their thought also on thee 436;’ — this means all these beings, all minds, all thoughts also turn to thee."},{"ref":"198.10","t":"‘When these two become three protectors;’ — i. e. when these two united beget offspring."},{"ref":"198.11","t":"He who knows this, gets offspring and cattle."},{"ref":"198.12","t":"‘Join what is sweeter than sweet (offspring) with the sweet (the parents);’ — for the couple (father and mother) is sweet, the offspring is sweet, and he thus joins the offspring with the couple."},{"ref":"198.13","t":"‘And this (the son, when married) being very sweet, conquered through the sweet;’ — i. e. the couple is sweet, the offspring is sweet, and thus through the couple he conquers offspring 437."},{"ref":"198.14","t":"This is declared by a <em>Ri</em>shi 438: ‘Because he (Pra<em>g</em>âpati) raised his body (the hymn tad id âsa or the Veda in general) in the body (of the sacrificer)’ (therefore that Nishkevalya hymn is praised); — i. e. this body, consisting of the Veda, in that corporeal form (of the sacrificer)."},{"ref":"198.15","t":"‘Then let this body indeed be the medicine of that body;’ — i. e. this body, consisting of the Veda, of that corporeal form (of the sacrificer)."},{"ref":"198.16","t":"Of this (the first foot of Rv. X, 120, 1) the eight syllables are Gâyatrî, the eleven syllables are Trish<em>t</em>ubh, the twelve syllables are <em>G</em>agatî, the ten syllables are Virâ<em>g</em>. The Virâ<em>g</em>, consisting of ten syllables, rests in these three metres 439."},{"ref":"198.17","t":"The word purusha, consisting of three syllables, that indeed goes into the Virâ<em>g</em> 440."},{"ref":"198.18","t":"Verily, these are all metres, these (Gâyatrî, Trish<em>t</em>ubh, Gagatî) having the Virâ<em>g</em> as the fourth. In this manner this day is complete in all metres to him who knows this."},{"sp":"HDR","t":"Third Adhyaya. Fifth Khanda"},{"ref":"199.1","t":"HE EXTENDS these (verses) by (interpolating) the sound 441. Verily, the sound is purusha, man. Therefore every man when he speaks, sounds loud, as it were."},{"ref":"199.2","t":"At the end of each foot of the first verse of the hymn tad id âsa, he inserts one foot of the second verse of hymn Rv. VIII, 69, nada<em>m</em> va odatînâm, &amp;c. Thus the verse is to be recited as follows:"},{"ref":"199.2a","t":"Tad id âsa bhuvaneshu <em>g</em>yesh<em>th</em>am pu<br> nada<em>m</em> va odatînâm,<br>Yato <em>g</em>a<em>g</em>ña ugras tveshan<em>ri</em>m<em>n</em>o ru<br> nada<em>m</em> yoyuvatînâm,<br>Sadyo ga<em>g</em>ñâno ni ri<em>n</em>âti <em>s</em>atrûn<br> pati<em>m</em> vo aghnyânâm,<br>Anu yam vi<em>s</em>ve madanti ûmâ<em>h</em> sho<br> dhenûnâm ishudhyasi."},{"ref":"199.2b","t":"In nada<em>m</em> va odatînâm (Rv. VIII, 69, 2), odati 442 are the waters in heaven, for they water all this; and they are the waters in the mouth, for they water all good food."},{"ref":"199.3","t":"In nada<em>m</em> yoyuvatînâm (Rv. VIII, 69, 2), yoyuvatî are the waters in the sky, for they seem to inundate; and they are the waters of perspiration, for they seem to run continually."},{"ref":"199.4","t":"In pati<em>m</em> vo aghnyânâm (Rv. VIII, 69, 2), aghnyâ are the waters which spring from the smoke of fire, and they are the waters which spring from the organ."},{"ref":"199.5","t":"In dhenûnâm ishudhyasi (Rv. VIII, 69, 2), the dhenu (cows) are the waters, for they delight all this; and ishudhyasi means, thou art food."},{"ref":"199.6","t":"He extends a Trish<em>t</em>ubh and an Anush<em>t</em>ubh 443. Trish<em>t</em>ubh is the man, Anush<em>t</em>ubh the wife, and they make a couple. Therefore does a man, after having found a wife, consider himself a more perfect man."},{"ref":"199.7","t":"These verses, by repeating the first three times, become twenty-five. The trunk is the twenty-fifth, and Pra<em>g</em>âpati is the twenty-fifth 444. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk the twenty-fifth. He adorns that trunk as the twenty-fifth."},{"ref":"199.7a","t":"Now this day consists of twenty-five, and the Stoma hymn of that day consists of twenty-five: it becomes the same through the same. Therefore the two, the day and the hymn, are twenty-five."},{"sp":"HDR","t":"Third Adhyaya. Sixth Khanda"},{"ref":"200.1","t":"THIS IS AN exact repetition of the third kha<em>nd</em>a. According to the commentator, the third kha<em>nd</em>a was intended for the glory of the first word tad, while the sixth is intended for the glory of the whole hymn."},{"sp":"HDR","t":"Third Adhyaya. Seventh Khanda"},{"ref":"201.1","t":"HE BEGINS with the hymn, Tad id âsa, bhuvaneshu <em>g</em>yesh<em>th</em>am (Rv. X, 120). Verily, <em>g</em>yesh<em>th</em>a, the oldest, is mahat, great. Endowed with mahat the form of this day is perfect."},{"ref":"201.2","t":"Then follows the hymn, Tâ<em>m</em> su te kîrtim maghavan mahitvâ (Rv. X, 54), with the auspicious word mahitvâ."},{"ref":"201.3","t":"Then follows the hymn, Bhûya id vav<em>ri</em>dhe vîryâya (Rv. VI, 30), with the auspicious word vîrya."},{"ref":"201.4","t":"Then follows the hymn, N<em>rin</em>âm u tvâ n<em>ri</em>ta<em>m</em>a<em>m</em> gobhir ukthai<em>h</em> (Rv. I, 51, 4), with the auspicious word uktha."},{"ref":"201.5","t":"He extends the first two pâdas, which are too small, by one syllable (Rv. X, 120, 1 a, and Rv. VIII, 69, 2 a) 445. Into the small heart the vital spirits are placed, into the small stomach food is placed. It serves for the attainment of these desires. He who knows this, obtains these desires."},{"ref":"201.6","t":"The two feet, each consisting of ten syllables (Rv. X, 120, 1 a, b), serve for the gaining of both kinds of food 446, of what has feet (animal food), and what has no feet (vegetable food)."},{"ref":"201.7","t":"They come to be of eighteen syllables each. Of those which are ten, nine are the prâ<em>n</em>as (openings of the body) 447, the tenth is the (vital) self. This is the perfection of the (vital) self; Eight syllables remain in each. He who knows them, obtains whatever he desires."},{"sp":"HDR","t":"Third Adhyaya. Eighth Khanda"},{"ref":"202.1","t":"HE EXTENDS (these verses) by (interpolating) the sound 448. Verily, breath (prâ<em>n</em>a) is sound. Therefore every breath when it sounds, sounds loud, as it were."},{"ref":"202.2","t":"The verse (VIII, 69, 2) nada<em>m</em> va odatînâm, &amp;c. is by its syllables an Ush<em>n</em>ih 449, by its feet an Anush<em>t</em>ubh 450. Ush<em>n</em>ih is life, Anush<em>t</em>ubh, speech. He thus places life and speech in him (the sacrificer.)"},{"ref":"202.3","t":"By repeating the first verse three times, they become twenty-five. The trunk is the twenty-fifth, and Pra<em>g</em>âpati is the twenty-fifth. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk the twenty-fifth. He adorns that trunk as the twenty-fifth. Now this day consists of twenty-five, and the Stoma hymn of that day consists of twenty-five: it becomes the same through the same. Therefore the two, the day and the hymn, are twenty-five. This is the twenty-fifth with regard to the body."},{"ref":"202.4","t":"Next, with regard to the deities: The eye, the ear, the mind, speech, and breath, these five deities (powers) have entered into that person (purusha), and that person entered into the five deities. He is wholly pervaded there with his limbs to the very hairs and nails. Therefore all beings to the very insects are born as pervaded (by the deities or senses) 451."},{"ref":"202.5","t":"This has been declared by a <em>Ri</em>shi (Rv. X, 4, 8): —"},{"ref":"202.6","t":"‘A thousandfold are these fifteen hymns;’ — for five arise from ten 452."},{"ref":"202.7","t":"‘As large as heaven and earth, so large is it;’ — verily, the self (<em>g</em>îvâtman) is as large as heaven and earth."},{"ref":"202.8","t":"‘A thousandfold are the thousand powers 453;’ — by saying this the poet pleases the hymns (the senses), and magnifies them."},{"ref":"202.9","t":"‘As far as Brahman reaches, so far reaches speech;’ — wherever there is Brahman, there is a word; and wherever there is a word, there is Brahman, this was intended."},{"ref":"202.10","t":"The first of the hymns among all those hymns has nine verses. Verily, there are nine prâ<em>n</em>as (openings), and it serves for their benefit."},{"ref":"202.11","t":"Then follows a hymn of six verses. Verily, the seasons are six, and it serves to obtain them."},{"ref":"202.12","t":"Then follows a hymn of five verses. Verily’ the Paṅkti consists of five feet. Verily, Paṅkti is food, and it serves for the gaining of proper food."},{"ref":"202.13","t":"Then follows a tristich. Three are these threefold worlds, and it serves to conquer them."},{"ref":"202.14","t":"These verses become B<em>ri</em>hatîs 454, that metre being immortal, leading to the world of the Devas. That body of verses is the trunk (of the bird represented by the whole <em>s</em>astra), and thus it is. He who knows this comes by this way (by making the verses the trunk of the bird) near to the immortal Self, yea, to the immortal Self 455."},{"sp":"HDR","t":"Fourth Adhyaya. First Khanda"},{"ref":"203.1","t":"NEXT COMES the Sûdadohas 456 verse. Sûdadohas is breath, and thereby he joins all joints with breath."},{"ref":"203.2","t":"Next follow the neck verses. They recite them as Ush<em>n</em>ih, according to their metre 457."},{"ref":"203.3","t":"Next comes (again) the Sûdadohas verse. Sûdadohas is breath, and thereby he joins all joints with breath."},{"ref":"203.4","t":"Next follows the head. That is in Gâyatrî verses. The Gâyatrî is the beginning of all metres 458; the head the first of all members. It is in Arkavat verses (Rv. I, 7, 1-9) 459. Arka is Agni. They are nine verses. The head consists of nine pieces. He recites the tenth verse, and that is the skin and the hairs on the head. It serves for reciting one verse more than (the nine verses contained in) the Stoma 460. These form the Trivrit Stoma and the Gâyatrî metre, and whatever there exists, all this is produced after the production of this Stoma and this metre. Therefore the recitation of these head-hymns serves for production."},{"ref":"203.5","t":"He who knows this, gets offspring and cattle."},{"ref":"203.6","t":"Next comes the Sûdadohas verse. Verily, Sûdadohas is breath, and thereby he joins all joints with breath."},{"ref":"203.7","t":"Next follow the vertebrae 461 (of the bird). These verses are Virâ<em>g</em> (shining). Therefore man says to man, ‘Thou shinest above us;’ or to a stiff and proud man, ‘Thou carriest thy neck stiff.’ Or because the (vertebrae of the neck) run close together, they are taken to be the best food. For Virâ<em>g</em>, is food, and food is strength."},{"ref":"203.8","t":"Next comes the Sûdadohas verse. Sûdadohas is breath, and thereby he joins all joints with breath."},{"sp":"HDR","t":"Fourth Adhyaya. Second Khanda"},{"ref":"204.1","t":"NEXT FOLLOWS the right wing. It is this world (the earth), it is this Agni, it is speech, it is the Rathantara 462, it is Vasish<em>th</em>a, it is a hundred. These are the six powers (of the right wing) 463. The Sampâta hymn (Rv. IV, 20) serves indeed for obtaining desires and for firmness. The Paṅkti verse (Rv. I, 80, 1) serves for proper food."},{"ref":"204.2","t":"Next comes the Sûdadohas verse. Sûdadohas is breath, thereby he joins all joints with breath."},{"ref":"204.3","t":"Next follows the left wing. It is that world (heaven), it is that sun, it is mind, it is the Brihat, it a, it is a hundred. These are the six powers (of the left wing). The Sampâta hymn (Rv. IV, 23) serves indeed for obtaining desires and for firmness. The Paṅkti verse (Rv. I, 81, 1) serves for proper food."},{"ref":"204.4","t":"These two (the right and the left wings) are deficient and excessive 464. The Brihat (the left wing) is man, the Rathantara (the right wing) is woman. The excess belongs to the man, the deficiency to the woman. Therefore they are deficient and excessive."},{"ref":"204.5","t":"Now the left wing of a bird is verily by one feather better, therefore the left wing is larger by one verse."},{"ref":"204.6","t":"Next comes the Sûdadohas verse. Sûdadohas is breath, and thereby he joins all joints with breath."},{"ref":"204.7","t":"Next follows the tail. They are twenty-one Dvipadâ verses. For there are twenty-one backward feathers in a bird."},{"ref":"204.8","t":"Then the Ekavi<em>m</em>sa is the support of all Stomas, and the tail the support of all birds 465."},{"ref":"204.9","t":"He recites a twenty-second verse. This is made the form of two supports. Therefore all birds support themselves on their tail, and having supported themselves on their tail, they fly up. For the tail is a support."},{"ref":"204.10","t":"He (the bird and the hymn) is supported by two decades which are Virâ<em>g</em>. The man (the sacrificer) is supported by the two Dvipadâs, the twenty first and twenty-second. That which forms the bird serves for the attainment of all desires; that which forms the man, serves for his happiness, glory, proper food, and honour."},{"ref":"204.11","t":"Next comes a Sûdadohas verse, then a Dhayyâ, then a Sûdadohas verse. The Sûdadohas is a man, the Dhayyâ a woman, therefore he recites the Dhayyâ as embraced on both sides by the Sûdadohas. Therefore does the seed of both, when it is effused, obtain oneness, and this with regard to the woman only. Hence birth takes place in and from the woman. Therefore he recites that Dhayyâ in that place."},{"sp":"HDR","t":"Fourth Adhyaya. Third Khanda"},{"ref":"205.1","t":"HE RECITES the eighty tristichs of Gâyatrîs 467. Verily, the eighty Gâyatrî tristichs are this world (earth). Whatever there is in this world of glory, greatness, wives, food, and honour, may I obtain it, may I win it, may it be mine."},{"ref":"205.2","t":"Next comes the Sûdadohas verse. Sûdadohas verily is breath. He joins this world with breath."},{"ref":"205.3","t":"He recites the eighty tristichs of B<em>ri</em>hatîs. Verily, the eighty B<em>ri</em>hatî tristichs are the world of the sky. Whatever there is in the world of the sky of glory, greatness, wives, food, and honour, may I obtain it, may I win it, may it be mine."},{"ref":"205.4","t":"Next comes the Sûdadohas verse. Sûdadohas verily is breath. He joins the world of the sky with breath."},{"ref":"205.5","t":"He recites the eighty tristichs of Ush<em>n</em>ih. Verily, the eighty Ush<em>n</em>ih tristichs are that world, the heaven. Whatever there is in that world of glory, greatness, wives, food, and honour, also the divine being of the Devas (Brahman), may I obtain it, may I win it, may it be mine."},{"ref":"205.6","t":"Next comes the Sûdadohas verse. Sûdadohas verily is the breath. He joins that world with breath, yea, with breath."},{"sp":"HDR","t":"Fifth Adhyaya. First Khanda"},{"ref":"206.1","t":"HE RECITES the Va<em>s</em>a hymn 468, wishing, May everything be in my power."},{"ref":"206.2","t":"They (its verses) are twenty-one 469, for twenty-one are the parts (the lungs, spleen, &amp;c.) in the belly."},{"ref":"206.3","t":"Then the Ekavi<em>m</em>sa is verily the support of all Stomas, and the belly the support of all food."},{"ref":"206.4","t":"They consist of different metres. Verily, the intestines are confused, some small, some large."},{"ref":"206.5","t":"He recites them with the pra<em>n</em>ava 470, according to the metre 471, and according to rule 472. Verily, the intestines are according to rule, as it were; some shorter, some longer."},{"ref":"206.6","t":"Next comes the Sûdadohas verse. Sûdadohas verily is breath. He joins the joints; with breath."},{"ref":"206.7","t":"After having recited that verse twelve times he leaves it off there. These prâ<em>n</em>as are verily twelvefold, seven in the head, two on the breast, three below. In these twelve places the prâ<em>n</em>as are contained, there they are perfect. Therefore he leaves it off there 473."},{"ref":"206.8","t":"The hymn indrâgnî yuva<em>m</em> su nah (Rv. VIII, 40) forms the two thighs (of the bird) belonging to Indra and Agni, the two supports with broad bones."},{"ref":"206.9","t":"These (verses) consist of six feet, so that they may stand firm. Man stands firm on two feet, animals on four. He thus places man (the sacrificer), standing on two feet, among four-footed cattle."},{"ref":"206.10","t":"The second verse has seven feet, and he makes it into a Gâyatrî and Anush<em>t</em>ubh. Gâyatrî is Brahman, Anush<em>t</em>ubh is speech; and he thus puts together speech with Brahman."},{"ref":"206.11","t":"He recites a Trish<em>t</em>ubh at the end. Trish<em>t</em>ubh is strength, and thus does he come round animals by strength. Therefore animals come near where there is strength (of command, &amp;c.); they come to be roused and to rise up, (they obey the commands of a strong shepherd.)"},{"sp":"HDR","t":"Fifth Adhyaya. Second Khanda"},{"ref":"207.1","t":"WHEN HE recites the Nishkevalya hymn addressed to Indra (Rv. X, 50), pra vo mahe, he inserts a Nivid 474 (between the fourth and fifth verses). Thus he clearly places strength in himself (in the <em>s</em>astra, in the bird, in himself)."},{"ref":"207.2","t":"They are Trish<em>t</em>ubhs and <em>G</em>agatîs."},{"ref":"207.3","t":"There they say: ‘Why does he insert a Nivid among mixed Trish<em>t</em>ubhs and <em>G</em>agatîs 475?’ But surely one metre would never support the Nivid of this day, nor fill it: therefore he inserts the Nivid among mixed Trish<em>t</em>ubhs and <em>G</em>agatîs."},{"ref":"207.4","t":"Let him know that this day has three Nivids: the Vasa hymn is a Nivid, the Vâlakhilyas 476 are a Nivid, and the Nivid itself is a Nivid. Thus let him know that day as having three Nivids."},{"ref":"207.5","t":"Then follow the hymns vane na vâ (Rv. X, 29) and yo <em>g</em>âta eva (Rv. II, 12). In the fourth verse of the former hymn occur the words anne samasya yad asan manîshâ<em>h</em>, and they serve for the winning of proper food."},{"ref":"207.6","t":"Then comes an insertion. As many Trish<em>t</em>ubh and <em>G</em>agatî verses 477, taken from the ten Ma<em>nd</em>alas and addressed to Indra, as they insert (between the two above-mentioned hymns), after changing them into B<em>ri</em>hatîs, so many years do they live beyond the (usual) age (of one hundred years). By this insertion age is obtained."},{"ref":"207.7","t":"After that he recites the Sa<em>g</em>anîya hymn, wishing that cattle may always come to his offspring."},{"ref":"207.8","t":"Then he recites the Târkshya hymn 478. Târkshya is verily welfare, and the hymn leads to welfare. Thus (by reciting the hymn) he fares well 479."},{"ref":"207.9","t":"Then he recites the Ekapadâ (indro vi<em>s</em>va<em>m</em> vi râ<em>g</em>ati), wishing, May I be everything at once, and may I thus finish the whole work of metres 480."},{"ref":"207.10","t":"In reciting the hymn indra<em>m</em> vi<em>s</em>vâ aviv<em>ri</em>dhan (Rv. I, 11) he intertwines the first seven verses by intertwining their feet 481. There are seven prâ<em>n</em>as (openings) in the head, and he thus places seven prâ<em>n</em>as in the head. The eighth verse (half-verse) he does not intertwine 482. The eighth is speech, and he thinks, May my speech never be intertwined with the other prâ<em>n</em>as. Speech therefore, though dwelling in the same abode as the other prâ<em>n</em>as, is not intertwined with them."},{"ref":"207.11","t":"He recites the Virâ<em>g</em> verses 483. Verily, Virâ<em>g</em> verses are food, and they thus serve for the gaining of food."},{"ref":"207.12","t":"He ends with the hymn of Vasish<em>th</em>a 484, wishing, May I be Vasish<em>th</em>a!"},{"ref":"207.13","t":"But let him end with the fifth verse, esha stomo maha ugrâya vâhe, which, possessing the word mahat, is auspicious."},{"ref":"207.14","t":"In the second foot of the fifth verse the word dhuri occurs. Verily, dhu<em>h</em> (the place where the horse is fastened to the car) is the end (of the car). This day also is the end (of the sacrifice which lasts a whole year) 485. Thus the verse is fit for the day."},{"ref":"207.15","t":"In the third foot the word arka is auspicious."},{"ref":"207.16","t":"The last foot is: ‘Make our glory high as heaven over heaven.’ Thus wherever Brahmanic speech is uttered, there his glory will be, when he who knows this finishes with that verse. Therefore let a man who knows this, finish (the Nishkevalya) with that verse."},{"sp":"HDR","t":"Fifth Adhyaya. Third Khanda 486"},{"ref":"208.1","t":"TAT SAVITUR v<em>rin</em>îmahe (Rv. V, 82, 1-3) and adyâ no deva savitar (Rv. V, 82, 4-6) are the beginning (pratipad) and the next step (anu<em>k</em>ara) of the Vai<em>s</em>vadeva hymn, taken from the Ekâha ceremonial and therefore proper 487."},{"ref":"208.2","t":"On that day 488 much is done now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers; rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hot<em>ri</em> priest who knows this, recites this hymn."},{"ref":"208.3","t":"Then (follows) the hymn addressed to Savit<em>ri</em>, tad devasya savitur vâryam mahat (Rv. IV, 53). Verily, mahat, great, (in this foot) is the end 489. This day too is the end. Thus the verse is fit for the day."},{"ref":"208.4","t":"The hymn katarâ pûrvâ katarâ parâyo<em>h</em> (Rv. I, 185), addressed to Dyâvâp<em>ri</em>thivî, is one in which many verses have the same ending. Verily, this day also (the mahâvrata) is one in which many receive the same reward 490. Thus it is fit for the day."},{"ref":"208.5","t":"The hymn ana<em>s</em>vo <em>g</em>âto anabhî<em>s</em>ur ukthya<em>h</em> (Rv. IV, 36) is addressed to the <em>Ri</em>bhus."},{"ref":"208.6","t":"In the first verse the word tri (<em>k</em>akra<em>h</em>) occurs, and trivat 491 is verily the end. This day also is the end (of the sacrifice). Thus the verse is fit for the day."},{"ref":"208.7","t":"The hymn asya vâmasya palitasya hotu<em>h</em> (Rv. I, 164), addressed to the Vi<em>s</em>vedevas, is multiform. This day also is multiform 492. Thus the verse is fit for the day."},{"ref":"208.8","t":"He recites the end of it, beginning with gaurîr mimâya (Rv. I, 164, 41)."},{"ref":"208.9","t":"The hymn â no bhadrâ<em>h</em> kratavo yantu vi<em>s</em>vata<em>h</em> (Rv. I, 89), addressed to the Vi<em>s</em>vedevas, forms the Nividdhâna, taken from the Ekâha ceremonial, and therefore proper."},{"ref":"208.10","t":"On that day much is done now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hot<em>ri</em> priest who knows this, recites this hymn."},{"ref":"208.11","t":"The hymn vai<em>s</em>vânarâya dhisha<em>n</em>âm <em>ri</em>tav<em>ri</em>dhe (Rv. III, 2) forms the beginning of the Âgnimâruta. Dhisha<em>n</em>â, thought, is verily the end, this day also is the end. Thus it is fit for the day."},{"ref":"208.12","t":"The hymn praya<em>g</em>yavo maruto bhrâ<em>g</em>ad<em>ri</em>sh<em>t</em>aya<em>h</em> (Rv. V, 55), addressed to the Maruts, is one in which many verses have the same ending. Verily, this day also is one in which many receive the same reward. Thus it is fit for the day 493."},{"ref":"208.13","t":"He recites the verse <em>g</em>âtavedase sunavâma somam (Rv. I, 99, 1), addressed to <em>G</em>âtavedas, before the (next following) hymn. That verse addressed to <em>G</em>âtavedas is verily welfare, and leads to welfare. Thus (by reciting it) he fares well 494."},{"ref":"208.14","t":"The hymn ima<em>m</em> stomam arhate <em>g</em>âtavedase (Rv. I, 94), addressed to <em>G</em>âtavedas, is one in which many verses have the same ending. Verily, this day also (the mahâvrata) is one in which many receive the same reward. Thus it is fit for the day, yea, it is fit for the day."},{"sp":"HDR","t":"First Adhyaya. First Khanda"},{"ref":"210.1","t":"WITH THE SECOND Âra<em>n</em>yaka the Upanishad begins. It comprises the second and third Âra<em>n</em>yakas, and may be said to consist of three divisions, or three Upanishads. Their general title is Bahv<em>rik</em>a-upanishad, sometimes Mahaitareya-upanishad, while the Upanishad generally known as, Aitareya-upanishad comprises the 4th, 5th, and 6th adhyâyas only of the second Âra<em>n</em>yaka."},{"ref":"210.2","t":"The character of the three component portions of the Upanishad can best be described in <em>S</em>aṅkara’s own words (Âr. III, 1, I, Introd. p. 306): ‘There are three classes of men who want to acquire knowledge. The highest consists of those who have turned away from the world, whose minds are fixed on one subject and collected, and who yearn to be free at once. For these a knowledge of Brahman is intended, as taught in the Ait. Âr. II, 4-6. The middle class are those who wish to become free gradually by attaining to the world of Hira<em>n</em>yagarbha. For them the knowledge and worship of Prâ<em>n</em>a (breath and life) is intended, as explained in the Ait. Âr. II, 1-3. The lowest class consists of those who do not care either for immediate or gradual freedom, but who desire nothing but offspring, cattle, &amp;c. For these the meditative worship of the Sa<em>m</em>hitâ is intended, as explained in the third Âra<em>n</em>yaka. They cling too strongly to the letter of the sacred text to be able to surrender it for a knowledge either of Prâ<em>n</em>a (life) or of Brahman.’"},{"ref":"210.3","t":"The connexion between the Upanishad or rather the three Upanishads and the first Âra<em>n</em>yaka seems at first sight very slight. Still we soon perceive that it would be impossible to understand the first Upanishad, without a previous knowledge of the Mahâvrata ceremony as described in the first Âra<em>n</em>yaka."},{"ref":"210.4","t":"On this point too there are some pertinent remarks in <em>S</em>aṅkara’s commentary on the Âra<em>n</em>yaka II, 1, 2. ‘Our first duty,’ he says, ‘consists in performing sacrifices, such as are described in the first portion of the Veda,, the Sa<em>m</em>hitâs, Brâhma<em>n</em>as, and, to a certain extent, in the Âra<em>n</em>yakas also. Afterwards arises a desire for knowledge, which cannot be satisfied except a man has first attained complete concentration of thought (êkâgratâ). In order to acquire that concentration, the performance of certain upâsanas or meditations is enjoined, such as we find described in our Upanishad, viz. in Âr. II, I-V.’"},{"ref":"210.5","t":"This meditation or, as it is sometimes translated, worship is of two kinds, either brahmopâsana or pratîkopâsana. Brahmopâsana or meditation on Brahman consists in thinking of him as distinguished by certain qualities. Pratîkopâsana or meditation on symbols consists in looking upon certain worldly objects as if they were Brahman, in order thus to withdraw the mind from the too powerful influence of external objects."},{"ref":"210.6","t":"These objects, thus lifted up into symbols of Brahman, are of two kinds, either connected with sacrifice or not. In our Upanishad we have to deal with the former class only, viz. with certain portions of the Mahâvrata, as described in the first Âra<em>n</em>yaka. In order that the mind may not be entirely absorbed by the sacrifice, it is lifted up during the performance from the consideration of these sacrificial objects to a meditation on higher objects, leading up at last to Brahman as prâ<em>n</em>a or life."},{"ref":"210.7","t":"This meditation is to be performed by the priests, and while they meditate they may meditate on a hymn or on a single word of it as meaning something else, such as the sun, the earth, or the sky, but not vice versâ. And if in one <em>S</em>âkhâ, as in that of the Aitareyins, for instance, a certain hymn has been symbolically explained, the same explanation may be adopted by another <em>S</em>âkhâ also, such as that of the Kaushîtakins. It is not necessary, however, that every part of the sacrifice should be accompanied by meditation, but it is left optional to the priest in what particular meditation he wishes to engage, nor is even the time of the sacrifice the only right time for him to engage in these meditations."},{"ref":"210.1a","t":"This is the path: this sacrifice, and this Brahman. This is the true 495."},{"ref":"210.2a","t":"Let no man swerve from it, let no man transgress it."},{"ref":"210.3a","t":"For the old (sages) did not transgress it, and those who did transgress, became lost."},{"ref":"210.4a","t":"This has been declared by a <em>Ri</em>shi (Rv. VIII, 101, 14): ‘Three (classes of) people transgressed, others settled down round about the venerable (Agni, fire); the great (sun) stood in the midst of the worlds, the blowing (Vâyu, air) entered the Harits (the dawns, or the ends of the earth).’"},{"ref":"210.5a","t":"When he says: ‘Three (classes of) people transgressed,’ the three (classes of) people who transgressed are what we see here (on earth, born again) as birds, trees, herbs, and serpents 496."},{"ref":"210.6a","t":"When he says: ‘Others settled down round about the venerable,’ he means those who now sit down to worship Agni (fire)."},{"ref":"210.7a","t":"When he says: ‘The great stood in the midst of the worlds,’ the great one in the midst of the world is meant for this Âditya, the sun."},{"ref":"210.8","t":"When he says: ‘The blowing entered the Harits,’ he means that Vâyu, the air, the purifier, entered all the corners of the earth 497."},{"sp":"HDR","t":"First Adhyaya. Second Khanda"},{"ref":"211.1","t":"1. PEOPLE SAY: ‘Uktha, uktha,’ hymns, hymns! (without knowing what uktha, hymn 498, means.) The hymn is truly (to be considered as) the earth, for from it all whatsoever exists arises."},{"ref":"211.2","t":"2. The object of its praise is Agni (fire), and the eighty verses (of the hymn) are food, for by means of food one obtains everything."},{"ref":"211.3","t":"3. The hymn is truly the sky, for the birds fly along the sky, and men drive following the sky. The object of its praise is Vâyu (air), and the eighty verses (of the hymn) are food, for by means of food one obtains everything."},{"ref":"211.4","t":"4. The hymn is truly the heaven, for from its gift (rain) all whatsoever exists arises. The object of its praise is Âditya (the sun), and the eighty verses are food, for by means of food one obtains everything."},{"ref":"211.5","t":"5. So much with reference to the gods (mythological); now with reference to man (physiological)."},{"ref":"211.6","t":"6. The hymn is truly man. He is great, he is Pra<em>g</em>âpati. Let him think, I am the hymn."},{"ref":"211.7","t":"7. The hymn is his mouth, as before in the case of the earth."},{"ref":"211.8","t":"8. The object of its praise is speech, and the eighty verses (of the hymn) are food, for by means of food he obtains everything."},{"ref":"211.9","t":"9. The hymn is the nostrils, as before in the case of the sky."},{"ref":"211.10","t":"10. The object of its praise is breath, and the eighty verses (of the hymn) are food, for by means of food he obtains everything."},{"ref":"211.11","t":"11. The slight bent (at the root) of the nose is, as it were, the place of the brilliant (Âditya, the sun)."},{"ref":"211.12","t":"12. The hymn is the forehead, as before in the case of heaven. The object of its praise is the eye, and the eighty verses (of the hymn) are food, for by means of food he obtains everything."},{"ref":"211.13","t":"13. The eighty verses (of the hymn) are alike food with reference to the gods as well as with reference to man. For all these beings breathe and live by means of food indeed. By food (given in alms, &amp;c.) he conquers this world, by food (given in sacrifice) he conquers the other. Therefore the eighty verses (of the hymn) are alike food, with reference to the gods as well as with reference to man."},{"ref":"211.14","t":"14. All this that is food, and all this that consumes food, is only the earth, for from the earth arises all whatever there is."},{"ref":"211.15","t":"115. And all that goes hence (dies on earth), heaven consumes it all; and all that goes thence (returns from heaven to a new life) the earth consumes it all."},{"ref":"211.16","t":"16. That earth is thus both food and consumer."},{"ref":"211.17","t":"He also (the true worshipper who meditates on himself as being the uktha) is both consumer and consumed (subject and object 499). No one possesses that which he does not eat, or the things which do not eat him 500."},{"sp":"HDR","t":"First Adhyaya. Third Khanda"},{"ref":"212.1","t":"1. NEXT FOLLOWS the origin of seed. The seed of Pra<em>g</em>âpati are the Devas (gods). The seed of the Devas is rain. The seed of rain are herbs. The seed of herbs is food. The seed of food is seed. The seed of seed are creatures. The seed of creatures is the heart. The seed of the heart is the mind. The seed of the mind is speech (Veda). The seed of speech is action (sacrifice). The action done (in a former state) is this man, the abode of Brahman."},{"ref":"212.2","t":"2. He (man) consists of food (irâ), and because he consists of food (irâmaya), he consists of gold (hira<em>n</em>maya 501). He who knows this becomes golden in the other world, and is seen as golden (as the sun) for the benefit of all beings."},{"sp":"HDR","t":"First Adhyaya. Fourth Khanda"},{"ref":"213.1","t":"BRAHMAN (IN the shape of prâ<em>n</em>a, breath) entered into that man by the tips of his feet, and because Brahman entered (prâpadyata) into that man by the tips of his feet, therefore people call them the tips of the feet (prapada), but hoofs and claws in other animals."},{"ref":"213.2","t":"Then Brahman crept up higher, and therefore they were (called) 502 the thighs (ûrû)."},{"ref":"213.3","t":"Then he said: ‘Grasp wide,’ and that was (called) the belly (udara)."},{"ref":"213.4","t":"Then he said: ‘Make room for me,’ and that was (called) the chest (uras)."},{"ref":"213.5","t":"The <em>S</em>ârkarâkshyas meditate on the belly as Brahman, the Âru<em>n</em>is on the heart 503. Both (these places) are Brahman indeed 504."},{"ref":"213.6","t":"But Brahman crept upwards and came to the head, and because he came to the head, therefore the head is called head 505."},{"ref":"213.7","t":"Then these delights alighted in the head, sight, hearing, mind, speech, breath."},{"ref":"213.8","t":"Delights alight on him who thus knows, why the head is called head."},{"ref":"213.9","t":"These (five delights or senses) strove together, saying: ‘I am the uktha (hymn), I am the uktha 506.’ ‘Well,’ they said, ‘let us all go out from this body; then on whose departure this body shall fall, he shall be the uktha among us 507.’"},{"ref":"213.10","t":"Speech went out, yet the body without speaking remained, eating and drinking."},{"ref":"213.10a","t":"Sight went out, yet the body without seeing remained, eating and drinking."},{"ref":"213.10b","t":"Hearing went out, yet the body without hearing remained, eating and drinking."},{"ref":"213.10c","t":"Mind went out, yet the body, as if blinking, remained, eating and drinking."},{"ref":"213.10d","t":"Breath went out, then when breath was gone out, the body fell."},{"ref":"213.11","t":"It was decayed, and because people said, it decayed, therefore it was (called) body (<em>s</em>arîra). That is the reason of its name."},{"ref":"213.12","t":"If a man knows this, then the evil enemy who hates him decays, or the evil enemy who hates him is defeated."},{"ref":"213.13","t":"They strove again, saying: ‘I am the uktha, I am the uktha.’ ‘Well,’ they said, ‘let us enter that body again; then on whose entrance this body shall rise again, he shall be the uktha among us.’"},{"ref":"213.14","t":"Speech entered, but the body lay still. Sight entered, but the body lay still. Hearing entered, but the body lay still. Mind entered, but the body lay still. Breath entered, and when breath had entered, the body rose, and it became the uktha."},{"ref":"213.15","t":"Therefore breath alone is the uktha."},{"ref":"213.16","t":"Let people know that breath is the uktha indeed."},{"ref":"213.17","t":"The Devas (the other senses) said to breath: ‘Thou art the uktha, thou art all this, we are thine, thou art ours.’"},{"ref":"213.18","t":"This has also been said by a <em>Ri</em>shi (Rv. VIII, 92, 32): ‘Thou art ours, we are thine.’"},{"sp":"HDR","t":"First Adhyaya. Fifth Khanda"},{"ref":"214.1","t":"THEN THE DEVAS carried him (the breath) forth, and being carried forth, he was stretched out, and when people said, ‘He was stretched out,’ then it was in the morning; when they said, ‘He is gone to rest,’ then it was in the evening. Day, therefore, is the breathing up, night the breathing down 508."},{"ref":"214.2","t":"Speech is Agni, sight that Âditya (sun), mind the moon, hearing the Di<em>s</em> (quarters): this is the prahitâ<em>m</em> sa<em>m</em>yoga 509, the union of the deities as sent forth. These deities (Agni, &amp;c.) are thus in the body, but their (phenomenal) appearance yonder is among the deities — this was intended."},{"ref":"214.3","t":"And Hira<em>n</em>yadat Vaida also, who knew this (and who by his knowledge had become Hira<em>n</em>yagarbha or the universal spirit), said: ‘Whatever they do not give to me, they do not possess themselves.’ I know the prahitâ<em>m</em> sa<em>m</em>yoga, the union of the deities, as entered into the body 510. This is it."},{"ref":"214.4","t":"To him who knows this all creatures, without being constrained, offer gifts."},{"ref":"214.5","t":"That breath is (to be called) sattya (the true), for sat is breath, ti is food, yam is the sun 511. This is threefold, and threefold the eye also may be called, it being white, dark, and the pupil. He who knows why true is true (why sattya is sattya), even if he should speak falsely, yet what he says is true."},{"sp":"HDR","t":"First Adhyaya. Sixth Khanda"},{"ref":"215.1","t":"SPEECH IS his (the breath’s) rope, the names the knots 512. Thus by his speech as by a rope, and by his names as by knots, all this is bound. For all this are names indeed, and with speech he calls everything."},{"ref":"215.2","t":"People carry him who knows this, as if they were bound by a rope."},{"ref":"215.3","t":"Of the body of the breath thus meditated on, the Ush<em>n</em>ih verse forms the hairs, the Gâyatrî the skin, the Trish<em>t</em>ubh the flesh, the Anush<em>t</em>ubh the muscles, the <em>G</em>agatî the bone, the Paṅkti the marrow, the B<em>ri</em>hatî the breath 513 (prâ<em>n</em>a). He is covered with the verses (kha<em>nd</em>as, metres). Because he is thus covered with verses, therefore they call them kha<em>nd</em>as (coverings, metres)."},{"ref":"215.4","t":"If a man knows the reason why kha<em>nd</em>as are called kha<em>nd</em>as, the verses cover him in whatever place he likes against any evil deed."},{"ref":"215.5","t":"This is said by a <em>Ri</em>shi (Rv. I, 164, 13): —"},{"ref":"215.6","t":"‘I saw (the breath) as a guardian, never tiring, coming and going on his ways (the arteries). That breath (in the body, being identified with the sun among the Devas), illuminating the principal and intermediate quarters of the sky, is returning constantly in the midst of the worlds.’"},{"ref":"215.6a","t":"He says: ‘I saw a guardian,’ because he, the breath, is a guardian, for he guards everything."},{"ref":"215.7","t":"He says: ‘Never tiring,’ because the breath never rests."},{"ref":"215.8","t":"He says: ‘Coming and going on his ways,’ because the breath comes and goes on his ways."},{"ref":"215.9","t":"He says: ‘Illuminating the principal and intermediate,’ because he illuminates these only, the principal and intermediate quarters of the sky."},{"ref":"215.10","t":"He says. ‘He is returning constantly in the midst of the worlds,’ because he returns indeed constantly in the midst of the worlds."},{"ref":"215.11","t":"And then, there is another verse (Rv. I, 55, 81): ‘They are covered like caves by those who make them,’"},{"ref":"215.12","t":"For all this is covered indeed by breath."},{"ref":"215.13","t":"This ether is supported by breath as B<em>ri</em>hatî, and as this ether is supported by breath as B<em>ri</em>hatî, so one should know that all things, not excepting ants, are supported by breath as B<em>ri</em>hatî."},{"sp":"HDR","t":"First Adhyaya. Seventh Khanda"},{"ref":"216.1","t":"NEXT FOLLOW the powers of that Person 514."},{"ref":"216.2","t":"By his speech earth and fire were created. Herbs are produced on the earth, and Agni (fire) makes them ripe and sweet. ‘Take this, take this,’ thus saying do earth and fire serve their parent, speech."},{"ref":"216.3","t":"As far as the earth reaches, as far as fire reaches, so far does his world extend, and as long as the world of the earth and fire does not decay, so long does his world not decay who thus knows this power of speech."},{"ref":"216.4","t":"By breath (in the nose) the sky and the air were created. People follow the sky, and hear along the sky, while the air carries along pure scent. Thus do sky and air serve their parent, the breath."},{"ref":"216.4a","t":"As far as the sky reaches, as far as the air reaches, so far does his world extend, and as long as the world of the sky and the air does not decay, so long does his world not decay who thus knows this power of breath."},{"ref":"216.5","t":"By his eye heaven and the sun were created. Heaven gives him rain and food, while the sun causes his light to shine. Thus do the heaven and the sun serve their parent, the eye."},{"ref":"216.5a","t":"As far as heaven reaches and as far as the sun reaches, so far does his world extend, and as long as the world of heaven and the sun does not decay, so long does his world not decay who thus knows the power of the eye."},{"ref":"216.6","t":"By his ear the quarters and the moon were created. From all the quarters they come to him, and from all the quarters he hears, while the moon produces for him the bright and the dark halves for the sake of sacrificial work. Thus do the quarters and the moon serve their parent, the ear. As far as the quarters reach and as far as the moon reaches, so far does his world extend, and as long as the world of the quarters and the moon does not decay, so long does his world not decay who thus knows the power of the ear."},{"ref":"216.7","t":"By his mind the water and Varu<em>n</em>a were created. Water yields to him faith (being used for sacred acts), Varu<em>n</em>a keeps his offspring within the law. Thus do water and Varu<em>n</em>a serve their parent, the mind. As far as water reaches and as far as Varu<em>n</em>a reaches, so far does his world extend, and as long as the world of water and Varu<em>n</em>a does not decay, so long does his world not decay who thus knows the power of the mind."},{"sp":"HDR","t":"First Adhyaya. Eighth Khanda 515"},{"ref":"217.1","t":"WAS IT water really? Was it water? Yes, all this was water indeed. This (water) was the root (cause), that (the world) was the shoot (effect). He (the person) is the father, they (earth, fire, &amp;c.) are the sons. Whatever there is belonging to the son, belongs to the father; whatever there is belonging to the father, belongs to the son. This was intended 516."},{"ref":"217.2","t":"Mahidâsa Aitareya, who knew this, said: ‘I know myself (reaching) as far as the gods, and I know the gods (reaching) as far as me. For these gods receive their gifts from hence, and are supported from hence.’"},{"ref":"217.3","t":"This is the mountain 517, viz. eye, ear, mind, speech, and breath. They call it the mountain of Brahman."},{"ref":"217.4","t":"He who knows this, throws down the evil enemy who hates him; the evil enemy who hates him is defeated."},{"ref":"217.5","t":"He (the Prâ<em>n</em>a, identified with Brahman) is the life, the breath; he is being (while the <em>g</em>îvâtman remains), and not-being (when the <em>g</em>îvâtman departs)."},{"ref":"217.6","t":"The Devas (speech, &amp;c.) worshipped him (prâ<em>n</em>a) as Bhûti or being, and thus they became great beings. And therefore even now a man who sleeps, breathes like bhûrbhu<em>h</em>."},{"ref":"217.7","t":"The Asuras worshipped him as Abhûti or not being, and thus they were defeated."},{"ref":"217.8","t":"He who knows this, becomes great by himself, while the evil enemy who hates him, is defeated."},{"ref":"217.9","t":"He (the breath) is death (when he departs), and immortality (while he abides)."},{"ref":"217.10","t":"And this has been said by a <em>Ri</em>shi (Rv. I, 164, 38): —"},{"ref":"217.11","t":"‘Downwards and upwards he (the wind of the breath) goes, held by food;’ — for this up-breathing, being held back by the down-breathing, does not move forward (and leave the body altogether)."},{"ref":"217.12","t":"‘The immortal dwells with the mortal;’ — for through him (the breath) all this dwells together, the bodies being clearly mortal, but this being (the breath), being immortal."},{"ref":"217.13","t":"‘These two (body and breath) go for ever in different directions (the breath moving the senses of the body, the body supporting the senses of the breath: the former going upwards to another world, the body dying and remaining on earth). They increase the one (the body), but they do not increase the other,’ i. e. they increase these bodies (by food), but this being (breath) is immortal."},{"ref":"217.14","t":"He who knows this becomes immortal in that world (having become united with Hira<em>n</em>yagarbha), and is seen as immortal (in the sun) by all beings, yea, by all beings."},{"sp":"HDR","t":"Second Adhyaya. 518"},{"sp":"HDR","t":"First Khanda"},{"ref":"218.1","t":"HE (THE sun), who shines, honoured this world (the body of the worshipper, by entering into it), in the form of man 519 (the worshipper who meditates on breath). For he who shines (the sun) is (the same as) the breath. He honoured this (body of the worshipper) during a hundred years, therefore there are a hundred years in the life of a man. Because he honoured him during a hundred years, therefore there are (the poets of the first Ma<em>nd</em>ala of the Rig-veda, called) the Satar<em>k</em>in, (having honour for a hundred years.) Therefore people call him who is really Prâ<em>n</em>a (breath), the Satar<em>k</em>in poets 520."},{"ref":"218.2","t":"He (breath) placed himself in the midst of all whatsoever exists. Because he placed himself in the midst of all whatsoever exists, therefore there are (the poets of the second to the ninth Ma<em>nd</em>ala of the Rig-veda, called) the Mâdhyamas. Therefore people call him who is really Prâ<em>n</em>a (breath), the Mâdhyama poets."},{"ref":"218.3","t":"He as up-breathing is the swallower (g<em>ri</em>tsa), as down-breathing he is delight (mada). Because as up-breathing he is swallower (g<em>ri</em>tsa) and as down-breathing delight (mada), therefore there is (the poet of the second Ma<em>nd</em>ala of the Rig-veda, called) G<em>ri</em>tsamada. Therefore people call him who is really Prâ<em>n</em>a (breath), Gritsamada."},{"ref":"218.4","t":"Of him. (breath) all this whatsoever was a friend. Because of him all (vi<em>s</em>vam) this whatsoever was a friend (mitram), therefore there is (the poet of the third Ma<em>nd</em>ala of the Rig-veda, called) Vi<em>s</em>vâmitra. Therefore people call him who is really Prâ<em>n</em>a (breath), Vi<em>s</em>vâmitra."},{"ref":"218.5","t":"The Devas (speech, &amp;c.) said to him (the breath): ‘He is to be loved by all of us.’ Because the Devas said of him, that he was to be loved (vâma) by all of them, therefore there is (the poet of the fourth Ma<em>nd</em>ala of the Rig-veda, called) Vâmadeva. Therefore people call him who is really Prâ<em>n</em>a (breath), Vâmadeva."},{"ref":"218.6","t":"He (breath) guarded all this whatsoever from evil. Because he guarded (atrâyata) all this whatsoever from evil, therefore there are (the poets of the fifth Ma<em>nd</em>ala of the Rig-veda, called) Atraya<em>h</em>. Therefore people call him who is really Prâ<em>n</em>a (breath), Atraya<em>h</em>."},{"sp":"HDR","t":"Second Adhyaya. Second Khanda"},{"ref":"219.1","t":"HE (BREATH) is likewise a Bibhradvâga (bringer of offspring). Offspring is vâ<em>g</em>a, and he (breath) supports offspring. Because he supports it, therefore there is (the poet of the sixth Ma<em>nd</em>ala of the Rig-veda, called) Bharadvâga. Therefore people call him who is really Prâ<em>n</em>a (breath), Bharadvâga."},{"ref":"219.2","t":"The Devas (speech, &amp;c.) said to him: ‘He it is who chiefly causes us to dwell on earth.’ Because the Devas said of him, that he chiefly caused them to dwell on earth, therefore there is (the poet of the seventh Ma<em>nd</em>ala of the Rig-veda, called) Vasish<em>th</em>a. Therefore people call him who is really Prâ<em>n</em>a (breath), Vasish<em>th</em>a 521."},{"ref":"219.3","t":"He (breath) went forth towards 522 all this whatsoever. Because he went forth toward all this whatsoever, therefore there are (the poets of the eighth Ma<em>nd</em>ala of the Rig-veda, called) the Pragâthas. Therefore people call him who is really Prâ<em>n</em>a (breath), the Pragâthas."},{"ref":"219.4","t":"He (breath) purified all this whatsoever. Because he purified all this whatsoever, therefore there are (the hymns and also the poets 523 of the ninth Ma<em>nd</em>ala of the Rig-veda, called) the Pavamânîs. Therefore people called him who is really Prâ<em>n</em>a (breath), the Pavamânîs."},{"ref":"219.5","t":"He (breath) said: ‘Let me be everything whatsoever, small (kshudra) and great (mahat), and this became the Kshudrasûktas and Mahâsûktas.’ Therefore there were (the hymns and also the poets of the tenth Ma<em>nd</em>ala of the Rig-veda, called) the Kshudrasûktas (and Mahâsûktas). Therefore people call him who is really Prâ<em>n</em>a (breath), the Kshudrasûktas (and Mahâsûktas)."},{"ref":"219.6","t":"He (breath) said once: ‘You have said what is well said (su-ukta) indeed. This became a Sûkta (hymn).’ Therefore there was the Sûkta. Therefore people call him who is really Prâ<em>n</em>a (breath), Sûkta 524."},{"ref":"219.7","t":"He (breath) is a <em>Rik</em> (verse), for he did honour 525 to all beings (by entering into them). Because he did honour to all beings, therefore there was the <em>Rik</em> verse. Therefore people call him who is really Prâ<em>n</em>a (breath), <em>Rik</em>."},{"ref":"219.8","t":"He (breath) is an Ardhar<em>k</em>a (half-verse), for he did honour to all places (ardha) 526. Because he did honour to all places, therefore there was the Ardhar<em>k</em>a. Therefore people call him who is really Prâ<em>n</em>a (breath), Ardhar<em>k</em>a."},{"ref":"219.9","t":"He (breath) is a Pada (word) 527, for he got into all these beings. Because he got (pâdi) into all these beings, therefore there was the Pada (word). Therefore people call him who is really Prâ<em>n</em>a (breath), Pada."},{"ref":"219.10","t":"He (breath) is an Akshara (syllable), for he pours out (ksharati) gifts to all these beings, and without him no one can pour out (atiksharati) gifts. Therefore there was the Akshara (syllable). Therefore people call him who is really Prâ<em>n</em>a (breath), Akshara 528."},{"ref":"219.11","t":"Thus all these <em>Rik</em> verses, all Vedas, all sounds 529 are one word, viz. Prâ<em>n</em>a (breath). Let him know that Prâ<em>n</em>a is all <em>Rik</em> verses."},{"sp":"HDR","t":"Second Adhyaya. Third Khanda"},{"ref":"220.1","t":"WHILE VI<em>S</em>VÂMITRA was going to repeat the hymns of this day (the mahâvrata), Indra sat down near him 530. Vi<em>s</em>vâmitra (guessing that Indra wanted food) said to him, ‘This (the verses of the hymn) is food,’ and repeated the thousand B<em>ri</em>hatî verses 531 By means of this he went to the delightful home of Indra (Svarga)."},{"ref":"220.2","t":"Indra said to him: ‘<em>Ri</em>shi, thou hast come to my delightful home. <em>Ri</em>shi, repeat a second hymn 532.’ Vi<em>s</em>vâmitra (guessing that Indra wanted food) said to him, ‘This (the verses of the hymn) is food,’ and repeated the thousand B<em>ri</em>hatî verses. By means of this he went to the delightful home of Indra (Svarga)."},{"ref":"220.3","t":"Indra said to him: ‘<em>Ri</em>shi, thou hast come to my delightful home. <em>Ri</em>shi, repeat a third hymn.’ Vi<em>s</em>vâmitra (guessing that Indra wanted food) said to him, ‘This (the verses of the hymn) is food,’ and repeated the thousand B<em>ri</em>hatî verses. By means of this he went to the delightful home of Indra (Svarga)."},{"ref":"220.4","t":"Indra said to him: ‘<em>Ri</em>shi, thou hast come to my delightful home. I grant thee a boon.’ Vi<em>s</em>vâmitra said: ‘May I know thee.’ Indra said: ‘I am Prâ<em>n</em>a (breath), O <em>Ri</em>shi, thou art Prâ<em>n</em>a, all things are Prâ<em>n</em>a. For it is Prâ<em>n</em>a who shines as the sun, and I here pervade all regions under that form. This food of mine (the hymn) is my friend and my support (dakshi<em>n</em>a). This is the food prepared by Visvâmitra. I am verily he who shines (the sun).’"},{"sp":"HDR","t":"Second Adhyaya. Fourth Khanda"},{"ref":"221.1","t":"THIS THEN becomes perfect as a thousand of B<em>ri</em>hatî verses. Its consonants 533 form its body, its voice 534 (vowels) the Soul 535, its sibilants 536 the air of the breath."},{"ref":"221.2","t":"He who knew this became Vasish<em>th</em>a, he took this name from thence 537."},{"ref":"221.3","t":"Indra verily declared this to Vi<em>s</em>vâmitra, and Indra verily declared this to Bharadvâga. Therefore Indra is invoked by him as a friend 538."},{"ref":"221.4","t":"This becomes perfect as a thousand of B<em>ri</em>hatî verses 539, and of that hymn perfect with a thousand Brihad verses, there are 36,000 syllables 540. So many are also the thousands of days of a hundred years (36,000). With the consonants they fill the nights, with the vowels the days."},{"ref":"221.5","t":"This becomes perfect as a thousand of B<em>ri</em>hatî verses. He who knows this, after this thousand of B<em>ri</em>hatîs thus accomplished, becomes full of knowledge, full of the gods, full of Brahman, full of the immortal, and then goes also to the gods."},{"ref":"221.6","t":"What I am (the worshipper), that is he (sun); what he is, that am I."},{"ref":"221.7","t":"This has been said by a <em>Ri</em>shi (Rv. I, 115, 1): ‘The sun is the self of all that moves and rests.’"},{"ref":"221.8","t":"Let him look to that, let him look to that!"},{"sp":"HDR","t":"Third Adhyaya. 541 First Khanda"},{"ref":"222.1","t":"HE WHO knows himself as the fivefold hymn (uktha), the emblem of Prâ<em>n</em>a (breath), from whence all this springs 542, he is clever. These five are the earth, air, ether, water, and fire (<em>g</em>yotis). This is the self, the fivefold uktha. For from him all this springs, and into him it enters again (at the dissolution of the world). He who knows this, becomes the refuge of his friends."},{"ref":"222.2","t":"And to him who knows the food (object) and the feeder (subject) in that uktha, a strong son is born, and food is never wanting. Water and earth are food, for all food consists of these two. Fire and air are the feeder, for by means of them 543 man eats all food. Ether is the bowl, for all this is poured into the ether. He who knows this, becomes the bowl or support of his friends."},{"ref":"222.3","t":"To him who knows the food and the feeder in that uktha, a strong son is born, and food is never wanting. Herbs and trees are food, animals the feeder, for animals eat herbs and trees."},{"ref":"222.4","t":"Of them again those who have teeth above and below, shaped after the likeness of man, are feeders, the other animals are food. Therefore these overcome the other animals, for the eater is over the food."},{"ref":"222.5","t":"He who knows this is over his friends."},{"sp":"HDR","t":"Third Adhyaya. Second Khanda 544"},{"ref":"223.1","t":"HE WHO knows the gradual development of the self in him (the man conceived as the uktha), obtains himself more development."},{"ref":"223.2","t":"There are herbs and trees and all that is animated, and he knows the self gradually developing in them. For in herbs and trees sap only is seen 545, but thought (<em>k</em>itta) in animated beings."},{"ref":"223.2a","t":"Among animated beings again the self develops gradually, for in some sap (blood) is seen (as well as thought), but in others thought is not seen."},{"ref":"223.4","t":"And in man again the self develops gradually, for he is most endowed with knowledge. He says what he has known, he sees what he has known 546. He knows what is to happen to-morrow, he knows heaven and hell. By means of the mortal he desires the immortal — thus is he endowed."},{"ref":"223.5","t":"With regard to the other animals hunger and thirst only are a kind of understanding. But they do not say what they have known, nor do they see what they have known. They do not know what is to happen to-morrow, nor heaven and hell. They go so far and no further, for they are born according to their knowledge (in a former life)."},{"sp":"HDR","t":"Third Adhyaya. Third Khanda"},{"ref":"224.1","t":"THAT MAN (conceived as uktha) is the sea, rising beyond the whole world 547. Whatever he reaches, he wishes to go beyond 548. If he reaches the sky, he wishes to go beyond."},{"ref":"224.2","t":"If he should reach that (heavenly) world, he would wish to go beyond."},{"ref":"224.3","t":"That man is fivefold. The heat in him is fire; the apertures (of the senses) are ether; blood, mucus, and seed are water; the body is earth; breath is air."},{"ref":"224.4","t":"That air is fivefold, viz. up-breathing, down-breathing, back-breathing, out-breathing, on-breathing. The other powers (devatâs), viz. sight, hearing, mind, and speech, are comprised under up-breathing and down-breathing. For when breath departs, they also depart with it."},{"ref":"224.5","t":"That man (conceived as uktha) is the sacrifice, which is a succession now of speech and now of thought. That sacrifice is fivefold, viz. the Agnihotra, the new and full moon sacrifices, the four-monthly sacrifices, the animal sacrifice, the Soma sacrifice. The Soma sacrifice is the most perfect of sacrifices, for in it these five kinds of ceremonies are seen: the first which precedes the libations (the Dîkshâ, &amp;c.), then three libations, and what follows (the Avabh<em>ri</em>tha, &amp;c.) is the fifth."},{"sp":"HDR","t":"Third Adhyaya. Fourth Khanda"},{"ref":"225.1","t":"HE WHO knows one sacrifice above another, one day above another, one deity above the others, he is clever. Now this great uktha (the nishkevalya-<em>s</em>astra) is the sacrifice above another, the day above another, the deity above others 549."},{"ref":"225.2","t":"This uktha is fivefold. With regard to its being performed as a Stoma (chorus), it is Triv<em>ri</em>t, Pañ<em>k</em>ada<em>s</em>a, Saptada<em>s</em>a, Ekavi<em>m</em>sa, and Pañ<em>k</em>avi<em>m</em>sa. With regard to its being performed as a Sâman (song), it is Gâyatra, Rathantara, B<em>ri</em>hat, Bhadra, and Râgana. With regard to metre, it is Gâyatrî, Ush<em>n</em>ih, B<em>ri</em>hatî, Trish<em>t</em>ubh, and Dvipadâ. And the explanation (given before in the Âra<em>n</em>yaka) is that it is the head, the right wing, the left wing, the tail, and the body of the bird 550."},{"ref":"225.2a","t":"in each hymn. This, is the first round. He then sings the three middle verses in each hymn. This is the second round. He lastly sings the last three verses in each hymn. This is the third round. This song is called Udyatî."},{"ref":"225.2b","t":"The Pañ<em>k</em>ada<em>s</em>a stoma is formed out of one Sûkta only, consisting of three verses. In the first round he sings the first verse three times, the second and third once. In the second round he sings the middle verse three times, in the third round he sings the last verse three times. This song is called Vish<em>t</em>uti."},{"ref":"225.2c","t":"The Saptadasa stoma is formed in the same manner, only that in the first round he sings the first verse three times, in the second the middle verse three times, in the third round the middle and last verses three times. This song is called Da<em>s</em>asapta."},{"ref":"225.2d","t":"The Ekavi<em>m</em>sa stoma is formed in the same manner, only that in the first round he sings the last verse once, in the second the first verse once, in the third the middle verse once, while the other verses are each repeated three times. This song is called Saptasaptinî."},{"ref":"225.2e","t":"The Pañ<em>k</em>avi<em>ms</em>a stoma is formed in the same manner, only that in the first round he sings the first verse three times, the second four times, the last once; in the second round the first once, the second three times, the third four times; in the third round the first five times, the second once, the last three times; or he sings in the third round the first verse four times, the second twice, the last three times."},{"ref":"225.2f","t":"Sâya<em>n</em>a in his commentary on the Ait. Âr. takes the Triv<em>ri</em>t stoma to be formed out of three hymns, each consisting of three verses, while he says that the other stomas are formed out of one hymn only. B. and R. s<em>v</em>. triv<em>ri</em>t, state that this stoma consists of verses 1, 4, 7; 2, 5, 8; and 3, 6, 9 of the Rig-veda hymn IX, 11, but, according to Sâya<em>n</em>a, the stoma consists (1) of the first verses of the three Sûktas, upâsmai gâyata, davidyutatyâ, and pavamânasya at the beginning of the Sâma-veda-Uttarâr<em>k</em>ika, (2) of the second, (3) Of the third verses of the same three hymns. Mahîdhâra (Yv. X, 9) takes the same view, though the MSS. seem to have left out the description of the second paryâya, while Sâya<em>n</em>a in his commentary to the Tâ<em>nd</em>ya-brâhma<em>n</em>a seems to support the opinion of B. and R. There is an omission, however, in the printed text of the commentary, which makes it difficult to see the exact meaning of Sâya<em>n</em>a."},{"ref":"225.2g","t":"The Pañ<em>k</em>ada<em>s</em>a stoma is well described by Sâya<em>n</em>a, Tâ<em>nd</em>ya Br. II, 4. Taking the Sûkta agna â yâhi (Uttarâr<em>k</em>ika I, 1, 4 = Rv. VI, 16, 10-12), he shows the stoma to consist of (1) verse 1 × 3, 2, 3 (2) verse 1, 2 × 3, 3; (3) verse 1, 2, 3 × 3."},{"ref":"225.2h","t":"The five Sâmans are explained by the commentator. The Gâyatra is formed out of the <em>Rik</em> (III, 62, 10) tat savitur vare<em>n</em>yam. The Rathantara is formed out of the <em>Rik</em> (VII, 32, 22) abhi tvâ <em>s</em>ûra nonuma. The B<em>ri</em>hat is formed out of the <em>Rik</em> (VI, 46, 1) tvâm id dhi havâmahe. The Bhadra is formed out of the <em>Rik</em> (X, 57, 1) imâ nu kam. The Râ<em>g</em>ana is formed out of the <em>Rik</em> (VII, 27, 1) indram naro nemadhitâ."},{"ref":"225.2i","t":"The metres require no explanation."},{"ref":"225.2j","t":"In identifying certain portions of the Nishkevalya hymn with a bird, the head of the bird corresponds to the hymns indram id gâthina<em>h</em>, &amp;c.; the right wing to the hymns abhi tvâ<em>s</em>ûra, &amp;c.; the left wing to the hymns tvâm id dhi, &amp;c.; the tail to the hymns imâ nu kam, &amp;c.; the body to the hymns tad id âsa, &amp;c. All this was explained in the first Âra<em>n</em>yaka."},{"ref":"225.3","t":"He performs the Prastâva in five ways, he performs the Udgîtha in five ways, he performs the Pratihâra in five ways, he performs the Upadrava in five ways, he performs the Nidhana in five ways 551. All this together forms one thousand Stobhas, or musical syllables 552."},{"ref":"225.4","t":"Thus also are the <em>Rik</em> verses, contained in the Nishkevalya, recited (by the Hot<em>ri</em>) in five orders. What precedes the eighty t<em>rik</em>as, that is one order, then follow the three sets of eighty t<em>rik</em>as each, and what comes after is the fifth order."},{"ref":"225.5","t":"This (the hymns of this Sastra) as a whole (if properly counted with the Stobha syllables) comes to one thousand (of B<em>ri</em>hatî verses). That (thousand) is the whole, and ten, ten is called the whole. For number is such (measured by ten). Ten tens are a hundred, ten hundreds are a thousand, and that is the whole. These are the three metres (the tens, pervading everything). And this food also (the three sets of hymns being represented as food) is threefold, eating, drinking, and chewing. He obtains that food by those (three numbers, ten, hundred, and thousand, or by the three sets of eighty t<em>rik</em>as)."},{"sp":"HDR","t":"Third Adhyaya. Fifth Khanda"},{"ref":"226.1","t":"THIS (NISHKEVALYA-<em>S</em>ASTRA) becomes perfect as a thousand of B<em>ri</em>hatî verses."},{"ref":"226.2","t":"Some teachers (belonging to a different Sâkhâ) recognise a thousand of different metres (not of B<em>ri</em>hatîs only). They say: ‘Is another thousand (a thousand of other verses) good? Let us say it is good.’"},{"ref":"226.3","t":"Some say, a thousand of Trish<em>t</em>ubh verses, others a thousand of <em>G</em>agatî verses, others a thousand of Anush<em>t</em>ubh verses."},{"ref":"226.4","t":"This has been said by a <em>Ri</em>shi (Rv. X, 124, 9): —"},{"ref":"226.5","t":"‘Poets through their understanding discovered Indra dancing an Anush<em>t</em>ubh.’ This is meant to say: They discovered (and meditated) in speech (called Anush<em>t</em>ubh) — at that time (when they worshipped the uktha) — the Prâ<em>n</em>a (breath) connected with Indra."},{"ref":"226.6","t":"He (who takes the recited verses as Anush<em>t</em>ubhs) is able to become celebrated and of good report."},{"ref":"226.7","t":"No! he says; rather is such a man liable to die before his time. For that self (consisting of Anush<em>t</em>ubhs) is incomplete. For if a man confines himself to speech, not to breath, then driven by his mind, he does not succeed with speech 554."},{"ref":"226.8","t":"Let him work towards the B<em>ri</em>hatî, for the B<em>ri</em>hatî (breath) is the complete self."},{"ref":"226.9","t":"That self (<em>g</em>îvâtman) is surrounded on all sides by members. And as that self is on all sides surrounded by members, the B<em>ri</em>hatî also is on all sides surrounded by metres 555."},{"ref":"226.10","t":"For the self (in the heart) is the middle of these members, and the B<em>ri</em>hatî is the middle of the metres."},{"ref":"226.11","t":"‘He is able to become celebrated and of good report, but (the other) able to die before his time,’ thus he said. For the B<em>ri</em>hatî is the complete self, therefore let him work towards the B<em>ri</em>hatî (let him reckon the <em>s</em>astra recitation as a thousand B<em>ri</em>hatîs)."},{"sp":"HDR","t":"Third Adhyaya. Sixth Khanda"},{"ref":"227.1","t":"THIS (NISHKEVALYA-<em>S</em>ASTRA) becomes perfect as a thousand of B<em>ri</em>hatî verses. In this thousand of B<em>ri</em>hatîs there are one thousand one hundred and twenty-five Anush<em>t</em>ubhs. For the smaller is contained in the larger."},{"ref":"227.2","t":"This has been said by a <em>Ri</em>shi (Rv. VIII, 76, 12): —"},{"ref":"227.3","t":"‘A speech of eight feet;’ — because there are eight feet of four syllables each in the Anush<em>t</em>ubh."},{"ref":"227.4","t":"‘Of nine corners;’ — because the B<em>ri</em>hatî becomes nine-cornered (having nine feet of four syllables each)."},{"ref":"227.5","t":"‘Touching the truth;’ — because speech (Anush<em>t</em>ubh) is truth, touched by the verse (B<em>ri</em>hatî) 556."},{"ref":"227.6","t":"‘He (the Hot<em>ri</em>) makes the body out of Indra;— ‘for out of this thousand of B<em>ri</em>hatî verses turned into Anush<em>t</em>ubhs, and therefore out of Prâ<em>n</em>a as connected with Indra 557, and out of the B<em>ri</em>hatî (which is Prâ<em>n</em>a), he makes speech, that is Anush<em>t</em>ubh, as a body 558."},{"ref":"227.7","t":"This Mahaduktha is the highest development of speech, and it is fivefold, viz. measured, not measured, music, true, and untrue."},{"ref":"227.8","t":"A <em>Rik</em> verse, a gâthâ 559, a kumbyâ 560 are measured (metrical). A Ya<em>g</em>us line, an invocation, and general remarks 561, these are not measured (they are in prose). A Sâman, or any portion (parvan) of it, is music. Om is true, Na is untrue."},{"ref":"227.9","t":"What is true (Om) is the flower and fruit of speech. He is able to become celebrated and of good report, for he speaks the true (Om), the flower and fruit of speech."},{"ref":"227.10","t":"Now the untrue is the root 562 of speech, and as a tree whose root is exposed dries up and perishes, thus a man who says what is untrue exposes his root, dries up and perishes. Therefore one should not say what is untrue, but guard oneself from it."},{"ref":"227.11","t":"That syllable Om (yes) goes forward (to the first cause of the world) and is empty. Therefore if a man says Om (yes) to everything, then that (which he gives away) is wanting to him here 563. If he says Om (yes) to everything, then he would empty himself, and would not be capable of any enjoyments."},{"ref":"227.12","t":"That syllable Na (no) is full for oneself 564. If a man says No to everything, then his reputation would become evil, and that would ruin him even here."},{"ref":"227.13","t":"Therefore let a man give at the proper time only, not at the wrong time. Thus he unites the true and the untrue, and from the union of those two he grows, and becomes greater and greater."},{"ref":"227.14","t":"He who knows this speech of which this (the mahaduktha) is a development, he is clever. A is the whole of speech, and manifested through different kinds of contact (mutes) and of wind (sibilants), it becomes manifold and different."},{"ref":"227.15","t":"Speech if uttered in a whisper is breath, if spoken aloud, it is body. Therefore (if whispered) it is almost hidden, for what is incorporeal is almost hidden, and breath is incorporeal. But if spoken aloud, it is body, and therefore it is perceptible, for body is perceptible."},{"sp":"HDR","t":"Third Adhyaya. Seventh Khanda"},{"ref":"228.1","t":"THIS (NISHKEVALYA-<em>S</em>ASTRA) becomes perfect as a thousand of B<em>ri</em>hatîs. It is glory (the glorious Brahman, not the absolute Brahman), it is Indra. Indra is the lord of all beings. He who thus knows Indra as the lord of all beings, departs from this world by loosening the bonds of life 565 — so said Mahidâsa Aitareya. Having departed he becomes Indra (or Hira<em>n</em>yagarbha) and shines in those worlds 566."},{"ref":"228.2","t":"And with regard to this they say: ‘If a man obtains the other world in this form (by meditating on the prâ<em>n</em>a, breath, which is the uktha, the hymn of the mahâvrata), then in what form does he obtain this world 567?’"},{"ref":"228.3","t":"Here the blood of the woman is a form of Agni (fire); therefore no one should despise it. And the seed of the man is a form of Âditya (sun); therefore no one should despise it. This self (the woman) gives her self (skin, blood, and flesh) to that self (fat, bone, and marrow), and that self (man) gives his self (fat, bone, and marrow) to this self (skin, blood, and flesh). Thus 568 these two grow together. In this form (belonging to the woman and to fire) he goes to that world (belonging to the man and the sun), and in that form (belonging to man and the sun) he goes to this world (belonging to the woman and to fire 569)."},{"sp":"HDR","t":"Third Adhyaya. Eighth Khanda"},{"ref":"229.1","t":"HERE (WITH regard to obtaining Hira<em>n</em>yagarbha) there are these <em>S</em>lokas:"},{"ref":"229.2","t":"The fivefold body into which the indestructible (prâ<em>n</em>a, breath) enters, that body which the harnessed horses (the senses) draw about, that body where the true of the true (the highest Brahman) follows after, in that body (of the worshipper) all gods 570 become one."},{"ref":"229.3","t":"That body into which goes the indestructible (the breath) which we have joined (in meditation), proceeding from the indestructible (the highest Brahman), that body which the harnessed horses (the senses) draw about, that body where the true of the true follows after, in that body all gods become one."},{"ref":"229.4","t":"After separating themselves from the Yes and No of language, and of all that is hard and cruel, poets have discovered (what they sought for); dependent on names they rejoiced in what had been revealed 571."},{"ref":"229.5","t":"That in which the poets rejoiced (the revealed nature of prâ<em>n</em>a, breath), in it the gods exist all joined together. Having driven away evil by means of that Brahman (which is hidden in prâ<em>n</em>a), the enlightened man goes to the Svarga world (becomes one with Hira<em>n</em>yagarbha 572, the universal spirit)."},{"ref":"229.6","t":"No one wishing to describe him (prâ<em>n</em>a, breath) by speech, describes him by calling him ‘woman,’ ‘neither woman nor man,’ or ‘man’ (all such names applying only to the material body, and not to prâ<em>n</em>a or breath)."},{"ref":"229.7","t":"Brahman (as hidden beneath prâ<em>n</em>a) is called the A; and the I (ego) is gone there (the worshipper should know that he is uktha and prâ<em>n</em>a)."},{"ref":"229.8","t":"This becomes perfect as a thousand of B<em>ri</em>hatî verses, and of that hymn, perfect with a thousand Brihad verses, there are 36,000 syllables. So many are also the thousands of days of human life 573. By means of the syllable of life (the a) alone (which is contained in that thousand of hymns) does a man obtain the day of life (the mahâvrata day, which completes the number of the days in the Gavâmayana, sacrifice), and by means of the day of life (he obtains) the syllable of life."},{"ref":"229.9","t":"Now there is a chariot of the god (prâ<em>n</em>a) destroying all desires (for the worlds of Indra, the moon, the earth, all of which lie below the place of Hira<em>n</em>yagarbha). Its front part (the point of the two shafts of the carriage where the yoke is fastened) is speech, its wheels the cars, the horses the eyes, the driver the mind. Prâ<em>n</em>a (breath) mounts that chariot (and on it, i. e. by means of meditating on Prâ<em>n</em>a, he reaches Hira<em>n</em>yagarbha)."},{"ref":"229.10","t":"This has been said by a <em>Ri</em>shi (Rv. X, 39, 12): —"},{"ref":"229.11","t":"‘Come hither on that which is quicker than mind,’ and (Rv. VIII, 73, 2) ‘Come hither on that which is quicker than the twinkling of an eye,’ yea, the twinkling of an eye 574."},{"sp":"HDR","t":"Fourth Adhyaya. First Khanda"},{"ref":"230.1","t":"WITH THIS ADHYÂYA begins the real Upanishad, best known under the name of the Aitareya-upanishad, and often separately edited, commented on, and translated. If treated separately, what we call the fourth adhyâya of the second Âra<em>n</em>yaka, becomes the first adhyâya of the Upanishad, sometimes also, by counting all adhyâya from the beginning of the Aitareya-âranyaka, the ninth. The divisions adopted by Sâya<em>n</em>a, who explains the Upanishad as part of the Âra<em>n</em>yaka, and by <em>S</em>aṅkara, who explains it independently, vary, though Sâya<em>n</em>a states that he follows in his commentary on the Upanishad the earlier commentary of <em>S</em>aṅkara. I have given the divisions adopted by Sâya<em>n</em>a, and have marked those of <em>S</em>aṅkara’s by figures in parentheses, placed at the end of each paragraph. The difference between this Upanishad and the three preceding adhyâyas is easily perceived. Hitherto the answer to the question, Whence this world? had been, From Prâ<em>n</em>a, prâ<em>n</em>a meaning breath and life, which was looked upon for a time as a sufficient explanation of all that is. From a psychological point of view this prâ<em>n</em>a is the conscious self (pra<em>g</em>ñâtman); in a more mythological form it appears as Hira<em>n</em>yagarbha, ‘the golden germ,’ sometimes even as Indra. It is one of the chief objects of the prâ<em>n</em>avidyâ, or life-knowledge, to show that the living principle in us is the same as the living principle in the sun, and that by a recognition of their identity and of the true nature of prâ<em>n</em>a, the devotee, or he who has rightly meditated on prâ<em>n</em>a during his life, enters after death into the world of Hira<em>n</em>yagarbha."},{"ref":"230.2","t":"This is well expressed in the Kaushîtaki-upanishad III, 2, where Indra says to Pratardana: ‘I am Prâ<em>n</em>a; meditate on me as the conscious self (pra<em>g</em>ñâtman), as life, as immortality. Life is prâ<em>n</em>a, prâ<em>n</em>a is life. Immortality is prâ<em>n</em>a, prâ<em>n</em>a is immortality. By prâ<em>n</em>a he obtains immortality in the other world, by knowledge (pra<em>g</em>ñâ) true conception. Prâ<em>n</em>a is consciousness (pra<em>g</em>ñâ), consciousness is prâ<em>n</em>a.’"},{"ref":"230.3","t":"This, however, though it may have satisfied the mind of the Brahmans for a time, was not a final solution. That final solution of the problem not simply of life, but of existence, is given in the Upanishad which teaches that Âtman, the Self, and not Prâ<em>n</em>a, Life, is the last and only cause of everything. In some places this doctrine is laid down in all its simplicity. Our true self, it is said, has its true being in the Highest Self only. In other passages, however, and nearly in the whole of this Upanishad, this simple doctrine is mixed up with much that is mythological, fanciful, and absurd, arthavâda, as the commentators call it, but as it might often be more truly called, anarthavâda, and it is only towards the end that the identity of the self-conscious self with the Highest Self or Brahman is clearly enuntiated."},{"ref":"230.4","t":"Adoration to the Highest Self. Hari, Om!"},{"ref":"230.1a","t":"Verily, in the beginning 575 all this was Self, one only; there was nothing else blinking 576 whatsoever."},{"ref":"230.2a","t":"He thought: ‘Shall I send forth worlds?’ (1) He sent forth these worlds,"},{"ref":"230.3a","t":"Ambhas (water), Marî<em>k</em>i (light), Mara (mortal), and Ap (water)."},{"ref":"230.4a","t":"That Ambhas (water) is above the heaven, and it is heaven, the support. The Marî<em>k</em>is (the lights) are the sky. The Mara (mortal) is the earth, and the waters under the earth are the Ap world 577. (2)"},{"ref":"230.5","t":"He thought: ‘There are these worlds; shall I send forth guardians of the worlds?’"},{"ref":"230.5a","t":"He then formed the Purusha (the person) 578, taking him forth from the water 579. (3)"},{"ref":"230.6","t":"He brooded on him 580, and when that person had thus been brooded on, a mouth burst forth 581 like an egg. From the mouth proceeded speech, from speech Agni (fire) 582."},{"ref":"230.6a","t":"Nostrils burst forth. From the nostrils proceeded scent (prâ<em>n</em>a) 583, from scent Vâyu (air)."},{"ref":"230.6b","t":"Eyes burst forth. From the eyes proceeded sight, from sight Âditya (sun)."},{"ref":"230.6c","t":"Ears burst forth. From the ears proceeded hearing, from hearing the Di<em>s</em> (quarters of the world),"},{"ref":"230.6d","t":"Skin burst forth. From the skin proceeded hairs (sense of touch), from the hairs shrubs and trees."},{"ref":"230.6e","t":"The heart burst forth. From the heart proceeded mind, from mind <em>K</em>andramas (moon)."},{"ref":"230.6f","t":"The navel burst forth. From the navel proceeded the Apâna (the down-breathing) 584, from Apâna death."},{"ref":"230.6g","t":"The generative organ burst forth. From the organ proceeded seed, from seed water. (4)"},{"sp":"HDR","t":"Fourth Adhyaya. Second Khanda"},{"ref":"231.1","t":"THOSE DEITIES (devatâ), Agni and the rest, after they had been sent forth, fell into this great ocean 585."},{"ref":"231.1a","t":"Then he (the Self) besieged him, (the person) with hunger and thirst."},{"ref":"231.2","t":"The deities then (tormented by hunger and thirst) spoke to him (the Self): ‘Allow us a place in which we may rest and eat food 586.’ (1)"},{"ref":"231.2a","t":"He led a cow towards them (the deities). They said: ‘This is not enough.’ He led a horse towards them. They said: ‘This is not enough.’ (2)"},{"ref":"231.2b","t":"He led man 587 towards them. Then they said: ‘Well done 588, indeed.’ Therefore man is well done."},{"ref":"231.3","t":"He said to them: ‘Enter, each according to his place.’ (3)"},{"ref":"231.4","t":"Then Agni (fire), having become speech, entered the mouth. Vâyu (air), having become scent, entered the nostrils. Âditya (sun), having become sight, entered the eyes. The Di<em>s</em> (regions), having become hearing, entered the ears. The shrubs and trees, having become hairs, entered the skin. <em>K</em>andramas (the moon), having become mind, entered the heart. Death, having become down-breathing, entered the navel. The waters, having become seed, entered the generative organ. (4)"},{"ref":"231.5","t":"Then Hunger and Thirst spoke to him (the Self): ‘Allow us two (a place).’ He said to them: ‘I assign you to those very deities there, I make you co-partners with them.’ Therefore to whatever deity an oblation is offered, hunger and thirst are co-partners in it. (5)"},{"sp":"HDR","t":"Fourth Adhyaya. Third Khanda"},{"ref":"232.1","t":"HE THOUGHT: ‘There are these worlds and the guardians of the worlds. Let me send forth food for them.’ (1)"},{"ref":"232.1a","t":"He brooded over the water 589. From the water thus brooded on, matter 590 (mûrti) was born. And that matter which was born, that verily was food 591. (2)"},{"ref":"232.2","t":"When this food (the object matter) had thus been sent forth, it wished to flee 592, crying and turning away. He (the subject) tried to grasp it by speech. He could not grasp it by speech. If he had grasped it by speech, man would be satisfied by naming food. (3)"},{"ref":"232.2a","t":"He tried to grasp it by scent (breath). He could not grasp it by scent. If he had grasped it by scent, man would be satisfied by smelling food. (4)"},{"ref":"232.2b","t":"He tried to grasp it by the eye. He could not grasp it by the eye. If he had grasped it by the eye, man would be satisfied by seeing food. (5)"},{"ref":"232.2c","t":"He tried to grasp it by the ear. He could not grasp it by the ear. If he had grasped it by the ear, man would be satisfied by hearing food. (6)"},{"ref":"232.2d","t":"He tried to grasp it by the skin. He could not grasp it by the skin. If he had grasped it by the skin, man would be satisfied by touching food. (7)"},{"ref":"232.2e","t":"He tried to grasp it by the mind. He could not grasp it by the mind. If he had grasped it by the mind, man would be satisfied by thinking food. (8)"},{"ref":"232.2f","t":"He tried to grasp it by the generative organ. He could not grasp it by the organ. If he had grasped it by the organ, man would be satisfied by sending forth food. (9)"},{"ref":"232.2g","t":"He tried to grasp it by the down-breathing (the breath which helps to swallow food through the mouth and to carry it off through the rectum, the pâyvindriya). He got it."},{"ref":"232.3","t":"Thus it is Vâyu (the getter 593) who lays hold of food, and the Vâyu is verily Annâyu (he who gives life or who lives by food). (10)"},{"ref":"232.4","t":"He thought: ‘How can all this be without me?’"},{"ref":"232.5","t":"And then he thought: ‘By what way shall I get there 594?’"},{"ref":"232.6","t":"And then he thought: ‘If speech names, if scent smells, if the eye sees, if the ear hears, if the skin feels, if the mind thinks, if the off-breathing digests, if the organ sends forth, then what am I?’ (11)"},{"ref":"232.7","t":"Then opening the suture of the skull, he got in by that door."},{"ref":"232.8","t":"That door is called the Vid<em>ri</em>ti (tearing asunder), the Nândana (the place of bliss)."},{"ref":"232.9","t":"There are three dwelling-places for him, three dreams; this dwelling-place (the eye), this dwelling-place (the throat), this dwelling-place (the heart) 595. (12)"},{"ref":"232.10","t":"When born (when the Highest Self had entered the body) he looked through all things, in order to see whether anything wished to proclaim here another (Self). He saw this person only (himself) as the widely spread Brahman. ‘I saw it,’ thus he said 596; (13)"},{"ref":"232.10a","t":"Therefore he was Ida<em>m</em>-dra (seeing this)."},{"ref":"232.11","t":"Being Ida<em>m</em>dra by name, they call him Indra mysteriously. For the Devas love mystery, yea, they love mystery. (14)"},{"sp":"HDR","t":"Fifth Adhyaya. First Khanda"},{"ref":"233.1","t":"LET THE women who are with child move away 597!"},{"ref":"233.2","t":"Verily, from the beginning he (the self) is in man as a germ, which is called seed."},{"ref":"233.3","t":"This (seed), which is strength gathered from all the limbs of the body, he (the man) bears as self in his self (body). When he commits the seed to the woman, then he (the father) causes it to be born. That is his first birth. (1)"},{"ref":"233.4","t":"That seed becomes the self of the woman, as if one of her own limbs. Therefore it does not injure her."},{"ref":"233.5","t":"She nourishes his (her husband’s) self (the son) within her. (2) She who nourishes, is to be nourished."},{"ref":"233.6","t":"The woman bears the germ. He (the father) elevates the child even before the birth, and immediately after 598."},{"ref":"233.7","t":"When he thus elevates the child both before and after his birth, he really elevates his own self,"},{"ref":"233.8","t":"For the continuation of these worlds (men). For thus are these worlds continued."},{"ref":"233.9","t":"This is his second birth. (3)"},{"ref":"233.10","t":"He (the son), being his self, is then placed in his stead for (the performance of) all good works."},{"ref":"233.11","t":"But his other self (the father), having done all he has to do, and having reached the full measure of his life, departs."},{"ref":"233.12","t":"And departing from hence he is born again. That is his third birth."},{"ref":"233.13","t":"And this has been declared by a <em>Ri</em>shi (Rv. IV, 27, 1): (4)"},{"ref":"233.14","t":"‘While dwelling in the womb, I discovered all the births of these Devas. A hundred iron strongholds kept me, but I escaped quickly down like a falcon.’"},{"ref":"233.15","t":"Vâmadeva, lying in the womb, has thus declared this. (5) And having this knowledge he stepped forth, after this dissolution of the body, and having obtained all his desires in that heavenly world, became immortal, yea, he became immortal. (6)"},{"sp":"HDR","t":"Sixth Adhyaya. First Khanda"},{"ref":"234.1","t":"LET THE women go back to their place."},{"ref":"234.2","t":"Who is he whom 599 we meditate on as the Self? Which 600 is the Self?"},{"ref":"234.3","t":"That by which we see (form), that by which we hear (sound), that by which we perceive smells, that by which we utter speech, that by which we distinguish sweet and not sweet, (1) and what comes from the heart and the mind, namely, perception, command, understanding, knowledge, wisdom, seeing, holding, thinking, considering, readiness (or suffering), remembering, conceiving, willing, breathing, loving, desiring?"},{"ref":"234.4","t":"No, all these are various names only of knowledge (the true Self). (2)"},{"ref":"234.5","t":"And that Self, consisting of (knowledge), is Brahman (m.) 601, it is Indra, it is Pra<em>g</em>âpati 602. All these Devas, these five great elements, earth, air, ether, water, fire, these and those which are, as it were, small and mixed 603, and seeds of this kind and that kind, born from eggs, born from the womb. born from heat, born from germs 604, horses, cows, men, elephants, and whatsoever breathes, whether walking or flying, and what is immoveable — all that is led (produced) by knowledge (the Self)."},{"ref":"234.6","t":"It rests on knowledge (the Self). The world is led (produced) by knowledge (the Self). Knowledge is its cause 605."},{"ref":"234.7","t":"Knowledge is Brahman. (3)"},{"ref":"234.8","t":"He (Vâmadeva), having by this conscious self stepped forth from this world, and having obtained all desires in that heavenly world, became immortal, yea, he became immortal. Thus it is, Om. (4)"},{"sp":"HDR","t":"Seventh Adhyaya. 606 First Khanda"},{"ref":"235.1","t":"1. MY SPEECH rests in the mind, my mind rests in speech 607. Appear to me (thou, the Highest Self)! You (speech and mind) are the two pins 608 (that hold the wheels) of the Veda. May what I have learnt not forsake me 609. I join day and night with what I have learnt 610. I shall speak of the real, I shall speak the true. May this protect me, may this protect the teacher! May it protect me, may it protect the teacher, yea, the teacher!"},{"sp":"HDR","t":"First Adhyaya. First Khanda"},{"ref":"237.1","t":"NEXT FOLLOWS the Upanishad of the Sa<em>m</em>hitâ 611."},{"ref":"237.2","t":"The former half is the earth, the latter half the heaven, their union the air 612, thus says Mâ<em>nd</em>ukeya; their union is the ether, thus did Mâkshavya teach it."},{"ref":"237.3","t":"That air is not considered 613 independent 614, therefore I do not agree with his (Mandûka’s) son."},{"ref":"237.4","t":"Verily, the two are the same, therefore air is considered independent, thus says Âgastya. For it is the same, whether they say air or ether 615."},{"ref":"237.5","t":"So far with reference to deities (mythologically); now with reference to the body (physiologically):"},{"ref":"237.6","t":"The former half is speech, the latter half is mind, their union breath (prâ<em>n</em>a), thus says <em>S</em>ûravîra 616 Mâ<em>nd</em>ukeya."},{"ref":"237.7","t":"But his eldest son said: The former half is mind, the latter half speech. For we first conceive with the mind indeed 617, and then we utter with speech. Therefore the former half is indeed mind, the latter half speech, but their union is really breath."},{"ref":"237.8","t":"Verily, it is the same with both, the father (Mâ<em>nd</em>ukeya) and the son 618."},{"ref":"237.9","t":"This (meditation as here described), joined 619 with mind, speech, and breath, is (like) a chariot drawn by two horses and one horse between them (prash<em>t</em>ivâhana)."},{"ref":"237.10","t":"And he who thus knows this union, becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age."},{"ref":"237.11","t":"Now all this comes from the Mâ<em>nd</em>ukeyas."},{"sp":"HDR","t":"First Adhyaya. Second Khanda"},{"ref":"238.1","t":"NEXT COMES the meditation as taught by <em>S</em>âkalya."},{"ref":"238.2","t":"The first half is the earth, the second half heaven, their uniting the rain, the uniter Par<em>g</em>anya 620."},{"ref":"238.3","t":"And so it is when he (Par<em>g</em>anya) rains thus strongly, without ceasing, day and night 621,"},{"ref":"238.4","t":"Then they say also (in ordinary language), ‘Heaven and earth have come together.’"},{"ref":"238.5","t":"So much with regard to the deities; now with regard to the body: —"},{"ref":"238.6","t":"Every man is indeed like an egg 622. There are two halves 623 (of him), thus they say: ‘This half is the earth, that half heaven.’ And there between them is the ether (the space of the mouth), like the ether between heaven and earth. In this ether there (in the mouth) the breath is fixed, as in that other ether the air is fixed. And as there are those three luminaries (in heaven), there are these three luminaries in man."},{"ref":"238.7","t":"As there is that sun in heaven, there is this eye in the head. As there is that lightning in the sky, there is this heart in the body; as there is that fire on earth, there is this seed in the member."},{"ref":"238.8","t":"Having thus represented the self (body) as the whole world, <em>S</em>âkalya said: This half is the earth, that half heaven."},{"ref":"238.9","t":"He who thus knows this union, becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age."},{"sp":"HDR","t":"First Adhyaya. Third Khanda 624"},{"ref":"239.1","t":"NEXT COME the reciters of the Nirbhu<em>g</em>a 625."},{"ref":"239.2","t":"Nirbhu<em>g</em>a abides on earth, Prat<em>rinn</em>a in heaven, the Ubhayamantare<em>n</em>a in the sky."},{"ref":"239.3","t":"Now, if any one should chide him who recites the Nirbhu<em>g</em>a, let him answer: ‘Thou art fallen from the two lower places 626.’ If any one should chide him who recites the Prat<em>rinn</em>a, let him answer: ‘Thou art fallen from the two higher places 627.’ But he who recites the Ubhayamantare<em>n</em>a, there is no chiding him."},{"ref":"239.4","t":"For when he turns out the Sandhi (the union of words), that is the form of Nirbhu<em>g</em>a 628; and when be pronounces two syllables pure (without modification), that is the form of Prat<em>rinn</em>a 629. This comes first 630. By the Ubhayamantara (what is between the two) both are fulfilled (both the sandhi and the pada)."},{"ref":"239.5","t":"Let him who wishes for proper food say the Nirbhu<em>g</em>a; let him who wishes for Svarga, say the Prat<em>rinn</em>a; let him who wishes for both say the Ubhayamantare<em>n</em>a."},{"ref":"239.6","t":"Now if another man (an enemy) should chide him who says the Nirbhu<em>g</em>a, let him say to him: ‘Thou hast offended the earth, the deity; the earth, the deity, will strike thee.’"},{"ref":"239.6a","t":"If another man should chide him who says the Prat<em>rinn</em>a, let him say to him: ‘Thou hast offended heaven, the deity; heaven, the deity, will strike thee.’"},{"ref":"239.6b","t":"If another man should chide him who says the Ubhayamantare<em>n</em>a, let him say to him: ‘Thou hast offended the sky, the deity; the sky, the deity, will strike thee.’"},{"ref":"239.7","t":"And whatever the reciter shall say to one who speaks to him or does not speak to him, depend upon it, it will come to pass."},{"ref":"239.8","t":"But to a Brâhma<em>n</em>a let him not say anything except what is auspicious."},{"ref":"239.9","t":"Only he may curse a Brâhma<em>n</em>a in excessive wealth 631."},{"ref":"239.10","t":"Nay, not even in excessive wealth should he curse a Brâhma<em>n</em>a, but he should say, ‘I bow before Brâhma<em>n</em>as,’ — thus says <em>S</em>ûravîra Mâ<em>nd</em>ûkeya."},{"sp":"HDR","t":"First Adhyaya. Fourth Khanda"},{"ref":"240.1","t":"NEXT FOLLOW the imprecations 632."},{"ref":"240.2","t":"Let him know that breath 633 is the beam (on which the whole house of the body rests)."},{"ref":"240.3","t":"If any one (a Brâhma<em>n</em>a or another man) should chide him, who by meditation has become that breath as beam 634, then, if he thinks himself strong, he says: ‘I grasped the breath, the beam, well; thou dost not prevail against me who have grasped the breath as the beam.’ Let him say to him: ‘Breath, the beam, will forsake thee.’"},{"ref":"240.4","t":"But if he thinks himself not strong, let him say to him: ‘Thou couldst not grasp him who wishes to grasp the breath as the beam. Breath, the beam, will forsake thee.’"},{"ref":"240.5","t":"And whatever the reciter shall say to one who speaks to him or does not speak to him, depend upon it, it will come to pass. But to a Brâhma<em>n</em>a let him not say anything except what is auspicious. Only he may curse a Brâhma<em>n</em>a in excessive wealth. Nay, not even in excessive wealth should he curse a Brâhma<em>n</em>a, but he should say, ‘I bow before Brâhma<em>n</em>as,’ — thus says <em>S</em>ûravîra Mâ<em>nd</em>ûkeya."},{"sp":"HDR","t":"First Adhyaya. Fifth Khanda"},{"ref":"241.1","t":"NOW THOSE who repeat the Nirbhuga say:"},{"ref":"241.2","t":"‘The former half 635 is the first syllable, the latter half the second syllable, and the space between the first and second halves is the Sa<em>m</em>hitâ (union).’"},{"ref":"241.3","t":"He who thus knows this Sa<em>m</em>hitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age."},{"ref":"241.4","t":"Now Hrasva Mâ<em>nd</em>ûkeya says: ‘We reciters of Nirbhuga say, “Yes, the former half is the first syllable, and the latter half the second syllable, but the Sa<em>m</em>hitâ is the space between the first and second halves in so far as by it one turns out the union (sandhi), and knows what is the accent and what is not 636, and distinguishes what is the mora and what is not.”’"},{"ref":"241.5","t":"He who thus knows this Sa<em>m</em>hitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age."},{"ref":"241.6","t":"Now his middle son, the child of his mother Prâtibodhî 637, says: ‘One pronounces these two syllables letter by letter, without entirely separating them, and without entirely uniting them 638. Then that mora between the first and second halves, which indicates the union, that is the Sâman (evenness, sliding). I therefore hold Sâman only to be the Sa<em>m</em>hitâ (union)."},{"ref":"241.7","t":"This has also been declared by a <em>Ri</em>shi (Rv. II, 23, 16): —"},{"ref":"241.8","t":"‘O B<em>ri</em>haspati, they know nothing higher than Sâman.’"},{"ref":"241.9","t":"He who thus knows this Sa<em>m</em>hitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age."},{"sp":"HDR","t":"First Adhyaya. Sixth Khanda"},{"ref":"242.1","t":"Târukshya 639 said: ‘The Sa<em>m</em>hitâ (union) is formed by means of the B<em>ri</em>hat and Rathantara 640 Sâmans.’"},{"ref":"242.2","t":"Verily, the Rathantara Sâman is speech, the B<em>ri</em>hat Sâman is breath. By both, by speech and breath, the Sa<em>m</em>hitâ is formed 641."},{"ref":"242.3","t":"For this Upanishad (for acquiring from his teacher the knowledge of this Sa<em>m</em>hitâ of speech and breath) Târukshya guards (his teacher’s) cows a whole year."},{"ref":"242.4","t":"For it alone Târukshya guards the cows a whole year."},{"ref":"242.5","t":"This has also been declared by a <em>Ri</em>shi (Rv. X, 181, 1; and Rv. X, 181, 2): —"},{"ref":"242.6","t":"‘Vasish<em>th</em>a carried hither the Rathantara; ‘Bharadvâga brought hither the B<em>ri</em>hat of Agni.’"},{"ref":"242.7","t":"He who thus knows this Sa<em>m</em>hitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age."},{"ref":"242.8","t":"Kau<em>nth</em>aravya said: ‘Speech is united with breath, breath with the blowing air, the blowing air with the Vi<em>s</em>vedevas, the Vi<em>s</em>vedevas with the heavenly world, the heavenly world with Brahman. That Sa<em>m</em>hitâ is called the gradual Sa<em>m</em>hitâ.’"},{"ref":"242.9","t":"He who knows this gradual Sa<em>m</em>hitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga, in exactly the same manner as this Sa<em>m</em>hitâ, i.e. gradually."},{"ref":"242.10","t":"If that worshipper, whether for his own sake or for that of another, recites (the Sa<em>m</em>hitâ), let him know when he is going to recite, that this Sa<em>m</em>hitâ went up to heaven, and that it will be even so with those who by knowing it become Devas. May it always be so!"},{"ref":"242.11","t":"He who thus knows this Sa<em>m</em>hitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age."},{"ref":"242.12","t":"Pañ<em>k</em>âla<em>k</em>a<em>nd</em>a said: ‘The Sa<em>m</em>hitâ (union, composition) is speech.’"},{"ref":"242.13","t":"Verily, by speech the Vedas, by speech the metres are composed. Friends unite through speech, all beings unite through speech; therefore speech is everything here 642."},{"ref":"242.14","t":"With regard to this (view of speech being more than breath), it should be borne in mind that when we thus repeat (the Veda) or speak, breath is (absorbed) in speech; speech swallows breath. And when we are silent or sleep, speech is (absorbed) in breath; breath swallows speech. The two swallow each other. Verily, speech is the mother, breath the son."},{"ref":"242.15","t":"This has been declared also by a <em>Ri</em>shi (Rv. X, 114, 4): —"},{"ref":"242.16","t":"‘There is one bird; (as wind) he has entered the sky; (as breath or living soul) he saw this whole world. With my ripe mind I saw him close to me (in the heart); the mother (licks or) absorbs him (breath), and he absorbs the mother (speech).’"},{"ref":"242.17","t":"He who thus knows this Sa<em>m</em>hitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age."},{"ref":"242.18","t":"Next follows the Pra<em>g</em>âpati-Sa<em>m</em>hitâ."},{"ref":"242.19","t":"The former half is the wife, the latter half the man; the result of their union the son; the act of their union the begetting; that Sa<em>m</em>hitâ is Aditi (indestructible)."},{"ref":"242.20","t":"For Aditi (indestructible) is all this whatever there is, father, mother, son, and begetting."},{"ref":"242.21","t":"This has also been declared by a <em>Ri</em>shi (Rv. I, 189, 10) —"},{"ref":"242.22","t":"‘Aditi is mother, is father, is son.’"},{"ref":"242.23","t":"He who thus knows this Sa<em>m</em>hitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age."},{"sp":"HDR","t":"Second Adhyaya. 643 First Khanda"},{"ref":"243.1","t":"STHAVIRA <em>S</em>ÂKALYA said that breath is the beam 644, and as the other beams rest on the house-beam, thus the eye, the ear, the mind, the speech, the senses, the body, the whole self rests on this 645 breath."},{"ref":"243.2","t":"Of that self the breathing is like the sibilants, the bones like the mutes, the marrow like the vowels, and the fourth part, flesh, blood, and the rest, like the semivowels 646, — so said Hrasva Mâ<em>nd</em>ûkeya."},{"ref":"243.3","t":"To us it was said to be a triad only 647."},{"ref":"243.4","t":"Of that triad, viz. bones, marrow, and joints, there are 360 (parts) on this side (the right), and 360 on that side (the left). They make 720 together, and 720 648 are the days and nights of the year. Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the days."},{"ref":"243.5","t":"He who thus knows this self, which consists of sight, hearing, metre, mind, and speech, as like unto the days, obtains union, likeness, or nearness with the days, has sons and cattle, and lives his full age."},{"sp":"HDR","t":"Second Adhyaya. Second Khanda"},{"ref":"244.1","t":"NEXT COMES Kau<em>nth</em>aravya:"},{"ref":"244.2","t":"There are 360 syllables (vowels), 360 sibilants (consonants), 360, groups."},{"ref":"244.3","t":"What we called syllables are the days, what we called sibilants are the nights, what we called groups are the junctions of days and nights. So far with regard to the gods (the days)."},{"ref":"244.4","t":"Now with regard to the body. The syllables which we explained mythologically, are physiologically the bones; the sibilants which we explained mythologically, are physiologically the marrow."},{"ref":"244.5","t":"Marrow is the real breath (life), for marrow is seed, and without breath (life) seed is not sown. Or when it is sown without breath (life), it will decay, it will not grow."},{"ref":"244.6","t":"The groups which we explained mythologically, are physiologically the joints."},{"ref":"244.7","t":"Of that triad, viz. bones, marrow, and joints, there are 540 (parts) on this side (the right), and 540 on that side (the left). They make 1080 together, and 1080 are the rays of the sun. They make the B<em>ri</em>hatî verses and the day (of the Mahâvrata) 649."},{"ref":"244.8","t":"Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the syllables."},{"ref":"244.9","t":"He who knows this self which consists of sight, hearing, metre, mind, and speech, as like unto syllables, obtains union, likeness, or nearness with the syllables, has sons and cattle, and lives his full age."},{"sp":"HDR","t":"Second Adhyaya. Third Khanda"},{"ref":"245.1","t":"Bâdhva 650 says, there are four persons (to be meditated on and worshipped)."},{"ref":"245.2","t":"The person of the body, the person of the metres, the person of the Veda, and the Great person."},{"ref":"245.3","t":"What we call the person of the body is this corporeal self. Its essence is the incorporeal conscious self."},{"ref":"245.4","t":"What we call the person of the metres is this collection of letters (the Veda). Its essence is the vowel a."},{"ref":"245.5","t":"What we call the person of the Veda is (the mind) by which we know the Vedas, the <em>Ri</em>g-veda, Ya<em>g</em>ur-veda, and Sâma-veda. Its essence is Brahman 651 (m.)"},{"ref":"245.6","t":"Therefore let one chose a Brahman-priest who is full of Brahman (the Veda), and is able to see any flaw in the sacrifice."},{"ref":"245.7","t":"What we call the Great person is the year, which causes some beings to fall together, and causes others to grow up. Its essence is yonder sun."},{"ref":"245.8","t":"One should know that the incorporeal conscious self and yonder sun are both one and the same. Therefore the sun appears to every man singly (and differently)."},{"ref":"245.9","t":"This has also been declared by a <em>Ri</em>shi (Rv. I, 115, 1): —"},{"ref":"245.10","t":"‘The bright face of the gods arose, the eye of Mitra, Varu<em>n</em>a, and Agni; it filled heaven and earth and the sky, — the sun is the self of all that rests and moves.’"},{"ref":"245.11","t":"‘This I think to be the regular Sa<em>m</em>hitâ as conceived by me,’ thus said Bâdhva."},{"ref":"245.12","t":"For the Bahv<em>rik</em>as consider him (the self) in the great hymn (mahad uktha), the Adhvaryus in the sacrificial fire, the <em>Kh</em>andogas in the Mahâvrata ceremony. Him they see in this earth, in heaven, in the air, in the ether, in the water, in herbs, in trees, in the moon, in the stars, in all beings. Him alone they call Brahman."},{"ref":"245.13","t":"That self which consists of sight, hearing, metre, mind, and speech is like unto the year."},{"ref":"245.14","t":"He who recites to another that self which consists of sight, hearing, metre, mind, and speech, and is like unto the year,"},{"sp":"HDR","t":"Second Adhyaya. Fourth Khanda"},{"ref":"246.1","t":"TO HIM the Vedas yield no more milk, he has no luck in what he has learnt (from his Guru); he does not know the path of virtue."},{"ref":"246.2","t":"This has also been declared by a <em>Ri</em>shi (Rv. X, 71, 6): —"},{"ref":"246.3","t":"‘He who has forsaken the friend (the Veda), that knows his friends, in his speech there is no luck. Though he hears, he hears in vain, for he does not know the path of virtue.’"},{"ref":"246.4","t":"Here it is clearly said that he has no luck in what he has learnt, and that he does not know the path of virtue."},{"ref":"246.5","t":"Therefore let no one who knows this, lay the sacrificial fire (belonging to the Mahâvrata) for another, let him not sing the Sâmans of the Mahâvrata for another, let him not recite the Sastras of that day for another."},{"ref":"246.6","t":"However, let him willingly do this for a father or for an Â<em>k</em>ârya; for that is done really for himself."},{"ref":"246.7","t":"We have said that the incorporeal conscious self and the sun are one 652. When these two become separated 653, the sun is seen as if it were the moon 654; no rays spring from it; the sky is red like madder; the patient cannot retain the wind, his head smells bad like a raven’s nest: — let him know then that his self (in the body) is gone, and that he will not live very long 655."},{"ref":"246.8","t":"Then whatever he thinks he has to do, let him do it, and let him recite the following hymns: Yad anti ya<em>k k</em>a dûrake (Rv. IX, 67, 21-27); Ad it pratnasya retasa<em>h</em> (Rv. VIII, 6, 30); Yatra brahmâ pavamâna (Rv. IX, 113, 6-11); Ud vaya<em>m</em> tamasas pari (Rv. I, 50, 10)."},{"ref":"246.9","t":"Next, when the sun is seen pierced, and seems like the nave of a cart-wheel, when he sees his own shadow pierced, let him know then that it is so (as stated before, i. e. that he is going to die soon)."},{"ref":"246.10","t":"Next, when he sees himself in a mirror or in the water with a crooked head, or without a head 656, or when his pupils are seen inverted 657 or not straight, let him know then that it is so."},{"ref":"246.11","t":"Next, let him cover his eyes and watch, then threads are seen as if falling together 658. But if he does not see them, let him know then that it is so."},{"ref":"246.12","t":"Next, let him cover his ears and listen, and there will be a sound as if of a burning fire or of a carriage 659. But if he does not hear it, let him know then that it is so."},{"ref":"246.13","t":"Next, when fire looks blue like the neck of a peacock 660, or when he sees lightning in a cloudless sky, or no lightning in a clouded sky, or when he sees as it were bright rays in a dark cloud, let him know then that it is so."},{"ref":"246.14","t":"Next, when he sees the ground as if it were burning, let him know that it is so."},{"ref":"246.15","t":"These are the visible signs (from 7-14)."},{"ref":"246.16","t":"Next come the dreams 661."},{"ref":"246.17","t":"If he sees a black man with black teeth, and that man kills him; or a boar kills him; a monkey jumps on 662 him; the wind carries him along quickly; having swallowed gold he spits it out 663; he eats honey; he chews stalks; he carries a red lotus; he drives with asses and boars; wearing a wreath of red flowers (naladas) he drives a black cow with a black calf, facing the south 664,"},{"ref":"246.18","t":"If a man sees any one of these (dreams), let him fast, and cook a pot of milk, sacrifice it, accompanying each oblation with a verse of the Râtri hymn (Rv. X, 12 7), and then, after having fed the Brâhma<em>n</em>as, with other food (prepared at his house) eat himself the (rest of the) oblation."},{"ref":"246.19","t":"Let him know that the person within all beings, not heard here 665, not reached, not thought, not subdued, not seen, not understood, not classed, but hearing, thinking, seeing, classing, sounding, understanding, knowing, is his Self."},{"sp":"HDR","t":"Second Adhyaya. Fifth Khanda 666"},{"ref":"247.1","t":"NOW NEXT the Upanishad of the whole speech."},{"ref":"247.1a","t":"True all these are Upanishads of the whole speech, but this they call so (chiefly)."},{"ref":"247.2","t":"The mute consonants represent the earth, the sibilants the sky, the vowels heaven."},{"ref":"247.2a","t":"The mute consonants represent Agni (fire), the sibilants air, the vowels the sun."},{"ref":"247.2b","t":"The mute consonants represent the <em>Ri</em>g-veda, the sibilants the Ya<em>g</em>ur-veda, the vowels the Sâma-veda."},{"ref":"247.2c","t":"The mute consonants represent the eye, the sibilants the ear, the vowels the mind."},{"ref":"247.2d","t":"The mute consonants represent the up-breathing, the sibilants the down-breathing, the vowels the back-breathing."},{"ref":"247.3","t":"Next comes this divine lute (the human body, made by the gods). The lute made by man is an imitation of it."},{"ref":"247.4","t":"As there is a head of this, so there is a head of that (lute, made by man). As there is a stomach of this, so there is the cavity 667 (In the board) of that. As there is a tongue of this, so there is a tongue 668 in that. As there are fingers of this, so there are strings of that 669. As there are vowels of this, so there are tones of that. As there are consonants of this, so there are touches of that. As this is endowed with sound and firmly strung, so that is endowed with sound and firmly strung. As this is covered with a hairy skin, so that is covered with a hairy skin."},{"ref":"247.5","t":"Verily, in former times they covered a lute with a hairy skin."},{"ref":"247.6","t":"He who knows this lute made by the Devas (and meditates on it), is willingly listened to, his glory fills the earth, and wherever they speak Âryan languages, there they know him."},{"ref":"247.7","t":"Next follows the verse, called vâgrasa, the essence of speech. When a man reciting or speaking in an assembly does not please, let him say this verse:"},{"ref":"247.8","t":"‘May the queen of all speech, who is covered, as it were, by the lips, surrounded by teeth, as if by spears, who is a thunderbolt, help me to speak well.’ This is the vâgrasa, the essence of speech."},{"sp":"HDR","t":"Second Adhyaya. Sixth Khanda"},{"ref":"248.1","t":"NEXT K<em>RI</em>SH<em>N</em>A-HÂRITA 670 confided this Brâhma<em>n</em>a 671 concerning speech to him (his pupil):"},{"ref":"248.2","t":"Pra<em>g</em>âpati, the year, after having sent forth all creatures, burst. He put himself together again by means of <em>kh</em>andas (Vedas). Because he put himself together again by means of<em>kh</em>andas, therefore (the text of the Veda) is called Sa<em>m</em>hitâ (put together)."},{"ref":"248.3","t":"Of that Sa<em>m</em>hitâ the letter <em>n</em> is the strength, the letter sh the breath and self (Âtman)."},{"ref":"248.4","t":"He who knows the <em>Rik</em> verses and the letters <em>n</em> and sh for every Sa<em>m</em>hitâ, he knows the Sa<em>m</em>hitâ with strength and breath. Let him know that this is the life of the Sa<em>m</em>hitâ."},{"ref":"248.5","t":"If the pupil asks, ‘Shall I say it with the letter <em>n</em> or without it? ‘let the teacher say, ‘With the letter <em>n</em>.’ And if he asks, ‘Shall I say it with the letter sh or without it?’ let the teacher say, ‘With the letter sh 672.’"},{"ref":"248.6","t":"Hrasva Mâ<em>nd</em>ûkeya said: ‘If we here recite the verses according to the Sa<em>m</em>hitâ (attending to the necessary changes of n and s into <em>n</em> and sh 673), and if we say the adhyâya of Mâ<em>nd</em>ûkeya (Ait. Âr. III, 1), then the letters <em>n</em> and sh (strength and breath) have by this been obtained for us.’"},{"ref":"248.7","t":"Sthavira Sâkalya said: ‘If we recite the verses according to the Sa<em>m</em>hitâ, and if we say the adhyâya of Mâ<em>nd</em>ûkeya, then the letters <em>n</em> and sh have by this been obtained for us.’"},{"ref":"248.8","t":"Here the <em>Ri</em>shis, the Kâvasheyas 674, knowing this, said: ‘Why should we repeat (the Veda), why should we sacrifice? We offer as a sacrifice breath in speech, or speech in breath. What is the beginning (of one), that is the end (of the other).’"},{"ref":"248.9","t":"Let no one tell these Sa<em>m</em>hitâs (Ait. Âr. III, 1-III, 2) to one who is not a resident pupil, who has not been with his teacher at least one year, and who is not himself to become an instructor 675. Thus say the teachers, yea, thus say the teachers."},{"ref":"248.9a","t":", and then rest in another place finishing it."},{"ref":"248.11","t":"‘And in the place where he reads this, he should not read anything else, though he may read this (the Mahâvrata) where he has read something else."},{"ref":"248.12","t":"‘No one should bathe and become a snâtaka 676 who does not read this. Even if he has read many other things, he should not become a snâtaka if he has not read this."},{"ref":"248.13","t":"‘Nor should he forget it, and even if he should forget anything else, he should not forget this."},{"ref":"248.14","t":"‘No, he should never forget this."},{"ref":"248.15","t":"‘If he does not forget this, it will be enough for himself (or for acquiring a knowledge of the Self)."},{"ref":"248.16","t":"‘It is enough, let him know this to be true."},{"ref":"248.17","t":"‘Let him who knows this not communicate, nor dine, nor amuse himself with any one who does not know it.’"},{"ref":"248.17a","t":"Then follow some more rules as to the reading of the Veda in general:"},{"ref":"248.18","t":"‘When the old water that stood round the roots of trees is dried up (after about the month of Pausha, January to February 677) he should not read; nor (at any time) in the morning or in the afternoon, when the shadows meet (he should begin at sunrise so soon as the shadows divide, and end in the evening before they fall together). Nor should he read 678 when a cloud has risen; and when there is an unseasonable rain (after the months of Srâva<em>n</em>a and Bhâdrapada, August and September 679) he should stop his Vedic reading for three nights. Nor should he at that time tell stories, not even during the night, nor should he glory in his knowledge."},{"ref":"248.19","t":"‘This (the Veda thus learnt and studied) is the name of that Great Being; and he who thus knows the name of that Great Being, he becomes Brahman, yea, he becomes Brahman.’"},{"sp":"HDR","t":"First Adhyaya"},{"ref":"250.1","t":"<em>K</em>ITRA GÂṄGYÂYANI 680, forsooth, wishing to perform a sacrifice, chose Âru<em>n</em>i (Uddâlaka 681, to be his chief priest). But Âru<em>n</em>i sent his son, <em>S</em>vetaketu, and said: ‘Perform the sacrifice for him.’ When <em>S</em>vetaketu 682 had arrived, <em>K</em>itra asked him: ‘Son of Gautama 683, is there a hidden place in the world where you are able to place me, or is it the other way, and are you going to place me in the world to which it (that other way) leads 684?’"},{"ref":"250.1a","t":"He answered and said: ‘I do not know this. But, let me ask the master.’ Having approached his father, he asked: ‘Thus has <em>K</em>itra asked me; how shall I answer?’"},{"ref":"250.1b","t":"Âru<em>n</em>i said: ‘I also do not know this. Only after having learnt the proper portion of the Veda in <em>K</em>itra’s own dwelling, shall we obtain what others give us (knowledge). Come, we will both go.’"},{"ref":"250.1c","t":"Having said this he took fuel in his hand (like a pupil), and approached <em>K</em>itra Gâṅgyâyani, saying: ‘May I come near to you?’ He replied: ‘You are worthy of Brahman 685, O Gautama, because you were not led away by pride. Come hither, I shall make you know clearly.’"},{"ref":"250.2","t":"And <em>K</em>itra said: All who depart from this world (or this body) go to the moon 686. In the former, (the bright) half, the moon delights in their spirits; in the other, (the dark) half, the moon sends them on to be born again 687. Verily, the moon is the door of the Svarga world (the heavenly world). Now, if a man objects to the moon (if one is not satisfied with life there) the moon sets him free 688. But if a man does not object, then the moon sends him down as rain upon this earth. And according to his deeds and according to his knowledge he is born again here as a worm, or as an insect, or as a fish, or as a bird, or as a lion, or as a boar, or as a serpent 689, or as a tiger, or as a man, or as something else in different places 690. When he has thus returned to the earth, some one (a sage) asks: ‘Who art thou?’ And he should answer: ‘From the wise moon, who orders the seasons 691, when it is born consisting of fifteen parts, from the moon who is the home of our ancestors, the seed was brought. This seed, even me, they (the gods mentioned in the Pañ<em>k</em>âgnividyâ 692) gathered up in an active man, and through an active man they brought me to a mother. Then I, growing up to be born, a being living by months, whether twelve or thirteen, was together with my father, who also lived by (years of) twelve or thirteen months, that I might either know it (the true Brahman) or not know it. Therefore, O ye seasons 693, grant that I may attain immortality (knowledge of Brahman). By this my true saying, by this my toil (beginning with the dwelling in the moon and ending with my birth on earth) I am (like) a season, and the child of the seasons.’ ‘Who art thou?’ the sage asks again. ‘I am thou,’ he replies. Then he sets him free 694 (to proceed onward)."},{"ref":"250.2a","t":"He (at the time of death), having reached the path of the gods, comes to the world of Agni (fire), to the world of Vâyu (air), to the world of Varu<em>n</em>a, to the world of Indra, to the world of Pra<em>g</em>âpati (Virâ<em>g</em>), to the world of Brahman (Hira<em>n</em>yagarbha). In that world there is the lake Âra 695, the moments called Yesh<em>t</em>iha 696, the river Vi<em>g</em>arâ (age-less), the tree Ilya 697, the city Sâla<em>g</em>ya, the palace Aparâ<em>g</em>ita (unconquerable), the door-keepers Indra and Pra<em>g</em>âpati, the hall of Brahman, called Vibhu 698 (built by vibhu, egoism), the throne Vi<em>k</em>aksha<em>n</em>â (buddhi, perception), the couch Amitau<em>g</em>as (endless splendour), and the beloved Mânasî (mind) and her image <em>K</em>âkshushî (eye), who, as if taking flowers, are weaving the worlds, and the Apsaras, the Ambâs (sruti, sacred scriptures), and Ambâyavîs (buddhi, understanding), and the rivers Ambayâs (leading to the knowledge of Brahman). To this world he who knows this (who knows the Paryaṅka-vidyâ) approaches. Brahman says to him: ‘Run towards him (servants) with such worship as is due to myself. He has reached the river Vi<em>g</em>arâ (age-less), he will never age."},{"ref":"250.4","t":"Then five hundred Apsaras go towards him, one hundred with garlands in their hands, one hundred with ointments in their hands, one hundred with perfumes in their hands, one hundred with garments in their hands, one hundred with fruit 699 in their hands. They adorn him with an adornment worthy of Brahman, and when thus adorned with the adornment of Brahman, the knower of Brahman moves towards Brahman (neut.) 700 He comes to the lake Âra, and he crosses it by the mind, while those who come to it without knowing the truth 701, are drowned. He comes to the moments called Yesh<em>t</em>iha, they flee from him."},{"ref":"250.4a","t":"He comes to the river Vi<em>g</em>arâ, and crosses it by the mind alone, and there shakes off his good and evil deeds. His beloved relatives obtain the good, his unbeloved relatives the evil he has done. And as a man, driving in a chariot, might look at the two wheels (without being touched by them), thus he will look at day and night, thus at good and evil deeds, and at all pairs (at all correlative things, such as light and darkness, heat and cold, &amp;c.) Being freed from good and freed from evil he, the knower of Brahman (neut.), moves towards Brahman."},{"ref":"250.5","t":"He approaches the tree Ilya, and the odour of Brahman reaches him. He approaches the city Sâla<em>g</em>ya, and the flavour of Brahman reaches him. He approaches the palace Aparâ<em>g</em>ita, and the splendour of Brahman reaches him. He approaches the door-keepers Indra and Pra<em>g</em>âpati, and they run away from him. He approaches the hall Vibhu, and the glory of Brahman reaches him (he thinks, I am Brahman). He approaches the throne Vi<em>k</em>aksha<em>n</em>â. The Sâman verses, B<em>ri</em>had and Rathantara, are the eastern feet of that throne 702; the Sâman verses, <em>S</em>yaita and Naudhasa, its western feet; the Sâman verses, Vairûpa and Vairâ<em>g</em>a, its sides lengthways (south and north); the Sâman verses, <em>S</em>âkvara and Raivata, its sides crossways (east and west). That throne is Pra<em>g</em>ñâ, knowledge, for by knowledge (self-knowledge) he sees clearly. He approaches the couch Amitau<em>g</em>as. That is Prâ<em>n</em>a (speech). The past and the future are its eastern feet; prosperity and earth its western feet; the Sâman verses, Brihad and Rathantara, are the two sides lengthways of the couch (south and north); the Sâman verses, Bhadra and Ya<em>g</em>ñâya<em>g</em>ñîya, are its cross-sides at the head and feet (east and west); the <em>Rik</em> and Sâman are the long sheets 703 (east and west); the Ya<em>g</em>us the cross-sheets (south and north); the moon-beam the cushion; the Udgîtha the (white) coverlet; prosperity the pillow 704. On this couch sits Brahman, and he who knows this (who knows himself one with Brahman sitting on the couch) mounts it first with one foot only. Then Brahman says to him: ‘Who art thou?’ and he shall answer:"},{"ref":"250.6","t":"‘I am (like) a season, and the child of the seasons, sprung from the womb of endless space, from the light (from the luminous Brahman). The light, the origin of the year, which is the past, which is the present, which is all living things, and all elements, is the Self 705. Thou art the Self. What thou art, that am U"},{"ref":"250.6a","t":"Brahman says to him: ‘Who am I?’ He shall answer: ‘That which is, the true’ (Sat-tyam)."},{"ref":"250.6b","t":"Brahman asks: ‘What is the true?’ He says to him: ‘What is different from the gods and from the senses (prâ<em>n</em>a) that is Sat, but the gods and the senses are Tyam. Therefore by that name Sattya (true) is called all this whatever there is. All this thou art.’"},{"ref":"250.7","t":"This is also declared by a verse: ‘This great <em>Ri</em>shi, whose belly is the Ya<em>g</em>us, the head the Sâman, the form the <em>Rik</em>, is to be known as being imperishable, as being Brahman.’"},{"ref":"250.7a","t":"Brahman says to him: ‘How dost thou obtain my male names?’ He should answer: ‘By breath (prâ<em>n</em>a<em>h</em>).’"},{"ref":"250.7b","t":"Brahman asks: ‘How my female names?’ He should answer: ‘By speech (vâ<em>k</em>).’"},{"ref":"250.7c","t":"Brahman asks: ‘How my neuter names?’ He should answer: ‘By mind (manas).’"},{"ref":"250.7d","t":"‘How smells?’ ‘By the nose.’ ‘How forms?’ ‘By the eye.’ ‘How sounds?’ ‘By the ear.’ ‘How flavours of food?’ ‘By the tongue.’ ‘How actions?’ ‘By the hands.’ ‘How pleasures and pain?’ ‘By the body.’ ‘How joy, delight, and offspring?’ ‘By the organ.’ ‘How journeyings?’ ‘By the feet.’ ‘How thoughts, and what is to be known and desired?’ ‘By knowledge (pra<em>g</em>ñâ) alone.’"},{"ref":"250.7e","t":"Brahman says to him: ‘Water indeed is this my world 706, the whole Brahman world, and it is thine.’"},{"ref":"250.7f","t":"Whatever victory, whatever might belongs to Brahman, that victory and that might he obtains who knows this, yea, who knows this 707."},{"sp":"HDR","t":"Second Adhyaya"},{"ref":"251.1","t":"PRÂ<em>N</em>A (BREATH) 708 is Brahman, thus says Kaushîtaki. Of this prâ<em>n</em>a, which is Brahman, the mind (manas) is the messenger, speech the housekeeper, the eye the guard, the ear the informant. He who knows mind as the messenger of prâ<em>n</em>a, which is Brahman, becomes possessed of the messenger. He who knows speech as the housekeeper, becomes possessed of the housekeeper. He who knows the eye as the guard, becomes possessed of the guard. He who knows the ear as the informant, becomes possessed of the informant."},{"ref":"251.1a","t":"Now to that prâ<em>n</em>a, which is Brahman, all these deities (mind, speech, eye, ear) bring an offering, though he asks not for it, and thus to him who knows this all creatures bring an offering, though he asks not for it. For him who knows this, there is this Upanishad (secret vow), ‘Beg not!’ As a man who has begged through a village and got nothing sits down and says, ‘I shall never eat anything given by those people,’ and as then those who formerly refused him press him (to accept their alms), thus is the rule for him who begs not, but the charitable will press him and say, ‘Let us give to thee.’"},{"ref":"251.2","t":"Prâ<em>n</em>a (breath) is Brahman, thus says Paiṅgya. And in that prâ<em>n</em>a, which is Brahman, the eye stands firm behind speech, the ear stands firm behind the eye, the mind stands firm behind the car, and the spirit stands firm behind the mind 709. To that prâ<em>n</em>a, which is Brahman, all these deities bring an offering, though he asks not for it, and thus to him who knows this, all creatures bring an offering, though he asks not for it. For him who knows this, there is this Upanishad (secret vow), ‘Beg not!’ As a man who has begged through a village and got nothing sits down and says, ‘I shall never eat anything given by those people,’ and as then those who formerly refused him press him (to accept their alms), thus is the rule for him who begs not, but the charitable will press him and say, ‘Let us give to thee.’"},{"ref":"251.3","t":"Now follows the attainment of the highest treasure (scil. prâ<em>n</em>a, spirit 710). If a man meditates on that highest treasure, let him on a full moon or a new moon, or in the bright fortnight, under an auspicious Nakshatra, at one of these proper times, bending his right knee, offer oblations of ghee with a ladle (sruva), after having placed the fire, swept the ground 711, strewn the sacred grass, and sprinkled water. Let him say: ‘The deity called Speech is the attainer, may it attain this for me from him (who possesses and can bestow what I wish for). Svâhâ to it!’"},{"ref":"251.3a","t":"‘The deity called prâ<em>n</em>a (breath) is the attainer, may it attain this for me from him. Svâhâ to it!’"},{"ref":"251.3b","t":"‘The deity called the eye is the attainer, may it attain this for me from him. Svâhâ to it!’"},{"ref":"251.3c","t":"‘The deity called the car is the attainer, may it attain this for me from him. Svâhâ to it!’"},{"ref":"251.3d","t":"‘The deity called mind (manas) is the attainer of it, may it attain this for me from him. Svâhâ to it.’"},{"ref":"251.3e","t":"‘The deity called pra<em>g</em>ñâ (knowledge) is the attainer of it, may it attain this for me from him. Svâhâ to it!’"},{"ref":"251.3f","t":"Then having inhaled the smell of the smoke, and having rubbed his limbs with the ointment of ghee, walking on in silence, let him declare his wish, or let him send a messenger. He will surely obtain his wish."},{"ref":"251.4","t":"Now follows the Daiva Smara, the desire to be accomplished by the gods. If a man desires to become dear 712 to any man or woman, or to any men or women, then at one of the (fore-mentioned) proper times he offers, in exactly the same manner (as before), oblations of ghee, saying: ‘I offer thy speech in myself, I (this one here 713), Svâhâ.’ ‘I offer thy ear in myself, I (this one here), Svâhâ.’ ‘I offer thy mind in myself, I (this one here), Svâhâ.’ ‘I offer thy pra<em>g</em>ñâ (knowledge) in myself, I (this one here), Svâhâ.’ Then having inhaled the smell of the smoke, and having rubbed his limbs with the ointment of. ghee, walking on in silence, let him try to come in contact or let him stand speaking in the wind, (so that the wind may carry his words to the person by whom he desires to be loved). Surely he becomes dear, and they think of him."},{"ref":"251.5","t":"Now follows the restraint (sa<em>m</em>yamana) instituted by Pratardana (the son of Divodâsa): they call it the inner Agni-hotra. So long as a man speaks, he cannot breathe, he offers all the while his prâ<em>n</em>a (breath) in his speech. And so long as a man breathes, he cannot speak, he offers all the while his speech in his breath. These two endless and immortal oblations he offers always, whether waking or sleeping. Whatever other oblations there are (those, e. g. of the ordinary Agnihotra, consisting of milk and other things), they have an end, for they consist of works (which, like all works, have an end). The ancients, knowing this (the best Agnihotra), did not offer the (ordinary) Agnihotra."},{"ref":"251.6","t":"Uktha 714 is Brahman, thus said <em>S</em>ushkabh<em>ri</em>ṅgâra. Let him meditate on it (the uktha) as the same with the <em>Rik</em>, and all beings will praise him as the best. Let him meditate on it as the same with the Ya<em>g</em>us, and all beings will join before him as the best. Let him meditate on it as the same with the Sâman, and all beings will bow before him as the best 715. Let him meditate on it as the same with might, let him meditate on it as the same with glory, let him meditate on it as the same with splendour. For as the bow is among weapons the mightiest, the most glorious, the most splendid, thus is he who knows this among all beings the mightiest, the most glorious, the most splendid. The Adhvaryu conceives the fire of the altar, which is used for the sacrifice, to be himself. In it he (the Adhvaryu) weaves the Ya<em>g</em>us portion of the sacrifice. And in the Ya<em>g</em>us portion the Hot<em>ri</em> weaves the <em>Rik</em> portion of the sacrifice. And in the <em>Rik</em> portion the Udgât<em>ri</em>weaves the Sâman portion of the sacrifice. He (the Adhvaryu or prâ<em>n</em>a) is the self of the threefold knowledge; he indeed is the self of it (of prâ<em>n</em>a). He who knows this is the self of it (becomes prâ<em>n</em>a 716)."},{"ref":"251.7","t":"Next follow the three kinds of meditation of the all-conquering (sarva<em>g</em>it) Kaushîtaki. The all-conquering Kaushîtaki adores the sun when rising, having put on the sacrificial cord 717, having brought water, and having thrice sprinkled the water-cup, saying: ‘Thou art the deliverer, deliver me from sin.’ In the same manner he adores the sun when in the zenith, saying: ‘Thou art the highest deliverer, deliver me highly from sin.’ In the same manner he adores the sun when setting, saying: ‘Thou art the full deliverer, deliver me fully from sin.’ Thus he fully removes whatever sin he committed by day and by night. And in the same manner he who knows this, likewise adores the sun, and fully removes whatever sin he committed by day and by night."},{"ref":"251.8","t":"Then (secondly) let him worship every month (in the year) at the time of the new moon, the moon as it is seen in the west in the same manner (as before described with regard to the sun), or let him send forth his speech toward the moon with two green blades of grass, saying: ‘O thou who art mistress of immortal joy, through that gentle heart of mine which abides in the moon, may I never weep for misfortune concerning my children.’"},{"ref":"251.8a","t":"The children of him (who thus adores the moon) do not indeed die before him. Thus it is with a man to whom a son is already born."},{"ref":"251.8b","t":"Now for one to whom no son is born as yet. He mutters the three <em>Rik</em> verses. ‘Increase, O Soma! may vigour come to thee’ (Rv. I, 91, 16; IX, 31, 4)."},{"ref":"251.8c","t":"‘May milk, may food go to thee’ (Rv. I, 91, 18); ‘That ray which the Âdityas gladden.’"},{"ref":"251.8d","t":"Having muttered these three <em>Rik</em> verses, he says: ‘Do not increase by our breath (prâ<em>n</em>a), by our offspring, by our cattle; he who hates us and whom we hate, increase by his breath, by his offspring, by his cattle. Thus I turn the turn of the god, I return the turn of Âditya 718.’ After these words, having raised the right arm (toward Soma), he lets it go again 719."},{"ref":"251.9","t":"Then (thirdly) let him worship on the day of the full moon the moon as it is seen in the east in the same manner, saying: ‘Thou art Soma, the king, the wise, the five-mouthed, the lord of creatures. The Brâhma<em>n</em>a is one of thy mouths; with that mouth thou eatest the kings (Kshatriyas); make me an eater of food by that mouth! The king is one of thy mouths; with that mouth thou eatest the people (Vai<em>s</em>yas); make me an eater of food by that mouth! The hawk is one of thy mouths; with that mouth thou eatest the birds; make me an eater of food by that mouth! Fire is one of thy mouths; with that mouth thou eatest this world; make me an eater of food by that mouth! In thee there is the fifth mouth; with that mouth thou eatest all beings; make me an eater of food by that mouth! Do not decrease by our life, by our offspring, by our cattle; he who hates us and whom we hate, decrease by his life, by his offspring, by his cattle. Thus I turn the turn of the god, I return the turn of Âditya.’ After these words, having raised the right arm, he lets it go again."},{"ref":"251.10","t":"Next (having addressed these prayers to Soma) when being with his wife, let him stroke her heart, saying: ‘O fair one, who hast obtained immortal joy by that which has entered thy heart through Pra<em>g</em>âpati, mayest thou never fall into sorrow about thy children 720.’ Her children then do not die before her."},{"ref":"251.11","t":"Next, if a man has been absent and returns home, let him smell (kiss) his son’s head, saying: ‘Thou springest from every limb, thou art born from the heart, thou, my son, art my self indeed, live thou a hundred harvests.’ He gives him his name, saying: ‘Be thou a stone, be thou an axe, be thou solid 721 gold; thou, my son, art light indeed, live thou a hundred harvests.’ He pronounces his name. Then he embraces him, saying: ‘As Pra<em>g</em>âpati (the lord of creatures) embraced his creatures for their welfare, thus I embrace thee,’ (pronouncing his name.) Then he mutters into his right ear, saying: ‘O thou, quick Maghavan, give to him’ (Rv. III, 36, 10 722). ‘O Indra, bestow the best wishes’ (Rv. II, 21, 6), thus he whispers into his left ear. Let him then thrice smell (kiss) his head, saying: ‘Do not cut off (the line of our race), do not suffer. Live a hundred harvests of life; I kiss thy head, O son, with thy name.’ He then thrice makes a lowing sound over his head, saying: ‘I low over thee with the lowing sound of cows.’"},{"ref":"251.12","t":"Next follows the Daiva Parimara 723, the dying around of the gods (the absorption of the two classes of gods, mentioned before, into prâ<em>n</em>a or Brahman). This Brahman shines forth indeed when the fire burns, and it dies when it burns not. Its splendour goes to the sun alone, the life (prâ<em>n</em>a, the moving principle) to the air."},{"ref":"251.12a","t":"This Brahman shines forth indeed when the sun is seen, and it dies when it is not seen. Its splendour goes to the moon alone, the life (prâ<em>n</em>a) to the air."},{"ref":"251.12b","t":"This Brahman shines forth indeed when the moon is seen, and it dies when it is not seen. Its splendour goes to the lightning alone, its life (prâ<em>n</em>a) to the air."},{"ref":"251.12c","t":"This Brahman shines forth indeed when the lightning flashes, and it dies when it flashes not. Its splendour goes to the air, and the life (prâ<em>n</em>a) to the air."},{"ref":"251.12d","t":"Thus all these deities (i. e. fire, sun, moon, lightning), having entered the air, though dead, do not vanish; and out of the very air they rise again. So much with reference to the deities (mythological). Now then with reference to the body (physiological)."},{"ref":"251.13","t":"This Brahman shines forth indeed when one speaks with speech, and it dies when one does not speak. His splendour goes to the eye alone, the life (prâ<em>n</em>a) to breath (prâ<em>n</em>a)."},{"ref":"251.13a","t":"This Brahman shines forth indeed when one sees with the eye, and it dies when one does not see. Its splendour goes to the ear alone, the life (prâ<em>n</em>a) to breath (prâ<em>n</em>a)."},{"ref":"251.13b","t":"This Brahman shines forth indeed when one hears with the ear, and it dies when one does not hear. Its splendour goes to the mind alone, the life (prâ<em>n</em>a) to breath (prâ<em>n</em>a)."},{"ref":"251.13c","t":"This Brahman shines forth indeed when one thinks with the mind, and it dies when one does not think. Its splendour goes to the breath (prâ<em>n</em>a) alone, and the life (prâ<em>n</em>a) to breath (prâ<em>n</em>a)."},{"ref":"251.13d","t":"Thus all these deities (the senses, &amp;c.), having entered breath or life (prâ<em>n</em>a) alone, though dead, do not vanish; and out of very breath (prâ<em>n</em>a) they rise again. And if two mountains, the southern and northern, were to move forward trying to crush him who knows this, they would not crush him. But those who hate him and those whom he hates, they die around him."},{"ref":"251.14","t":"Next follows the Ni<em>hs</em>reyasâdâna 724 (the accepting of the pre-eminence of prâ<em>n</em>a (breath or life) by the other gods). The deities (speech, eye, ear, mind), contending with each for who was the best, went out of this body, and the body lay without breathing, withered, like a log of wood. Then speech went into it, but speaking by speech, it lay still. Then the eye went into it, but speaking by speech, and seeing by the eye, it lay still. Then the ear went into it, but speaking by speech, seeing by the eye, hearing by the car, it lay still. Then mind went into it, but speaking by speech, seeing by the eye, hearing by the ear, thinking by the mind, it lay still. Then breath (prâ<em>n</em>a, life) went into it, and thence it rose at once. All these deities, having recognised the pre-eminence in prâ<em>n</em>a, and having comprehended prâ<em>n</em>a alone as the conscious self (pra<em>g</em>ñâtman) 725, went out of this body with all these (five different kinds of prâ<em>n</em>a), and resting in the air (knowing that prâ<em>n</em>a had entered the air), and merged in the ether (âkâ<em>s</em>a), they went to heaven. And in the same manner he who knows this, having recognised the pre-eminence in prâ<em>n</em>a, and having comprehended prâ<em>n</em>a alone as the conscious self (pra<em>g</em>ñâtman), goes out of this body with all these (does no longer believe in this body), and resting in the air, and merged in the ether, he goes to heaven, he goes to where those gods (speech, &amp;c.) are. And having reached this he, who knows this, becomes immortal with that immortality which those gods enjoy."},{"ref":"251.15","t":"Next follows the father’s tradition to the son, and thus they explain it 726. The father, when going to depart, calls his son, after having strewn the house with fresh grass, and having laid the sacrificial fire, and having placed near it a pot of water with a jug (full of rice), himself covered with a new cloth, and dressed in white. He places himself above his son, touching his organs with his own organs, or he may deliver the tradition to him while he sits before him. Then he delivers it to him. The father says: ‘Let me place my speech in thee.’ The son says: ‘I take thy speech in me.’ The father says: ‘Let me place my scent (prâ<em>n</em>a) in thee.’ The son says: ‘I take thy scent in me.’ The father says: ‘Let me place my eye in thee.’ The son says: ‘I take thy eye in me.’ The father says: ‘Let me place my ear in thee.’ The son says: ‘I take thy ear in me.’ The father says: ‘Let me place my tastes of food in thee.’ The son says: ‘I take thy tastes of food in me.’ The father says: ‘Let me place my actions in thee! The son says: ‘I take thy actions in me.’ The father says: ‘Let me place my pleasure and pain in thee.’ The son says: ‘I take thy pleasure and pain in me.’ The father says: ‘Let me place happiness, joy, and offspring in thee.’ The son says: ‘I take thy happiness, joy, and offspring in me.’ The father says: ‘Let me place my walking in thee.’ The son says: ‘I take thy walking in me 727.’ The father says: ‘Let me place my mind in thee.’ The son says: ‘I take thy mind in me.’ The father says: ‘Let me place my knowledge (pra<em>g</em>ñâ) in thee.’ The son says: ‘I take thy knowledge in me.’ But if the father is very ill, he may say shortly: ‘Let me place my spirits (prâ<em>n</em>as) in thee,’ and the son: ‘I take thy spirits in me.’"},{"ref":"251.15a","t":"Then the son walks round his father keeping his right side towards him, and goes away. The father calls after him: ‘May fame, glory of countenance, and honour always follow thee.’ Then the other looks back over his left shoulder, covering himself with his hand or the hem of his garment, saying: ‘Obtain the heavenly worlds (svarga) and all desires.’"},{"ref":"251.15b","t":"If the father recovers, let him be under the authority of his son, or let him wander about (as an ascetic). But if he departs, then let them despatch him, as he ought to be despatched, yea, as he ought to be despatched 728."},{"sp":"HDR","t":"Third Adhyaya"},{"ref":"252.1","t":"PRATARDANA, FORSOOTH, the son of Divodâsa (king of Kâ<em>s</em>î), came by means of fighting and strength to the beloved abode of Indra. Indra said to him ‘Pratardana, let me give you a boon to choose.’ And Pratardana answered: ‘Do you yourself choose that boon for me which you deem most beneficial for a man.’ Indra said to him: ‘No one who chooses, chooses for another; choose thyself,’ Then Pratardana replied: ‘Then that boon to choose is no boon for me.’"},{"ref":"252.1a","t":"Then, however, Indra did not swerve from the truth, for Indra is truth. Indra said to him: ‘Know me only; that is what I deem most beneficial for man, that he should know me. I slew the three-headed son of Tvash<em>tri</em>; I delivered the Arunmukhas, the devotees, to the wolves (sâlâv<em>ri</em>ka); breaking many treaties, I killed the people of Prahlâda in heaven, the people of Puloma in the sky, the people of Kâlakañ<em>g</em>a on earth 729. And not one hair of me was harmed there. And he who knows me thus, by no deed of his is his life harmed, not by the murder of his mother, not by the murder of his father, not by theft, not by the killing of a Brahman. If he is going to commit a sin, the bloom 730 does not depart from his face.’"},{"ref":"252.2","t":"Indra said: ‘I am prâ<em>n</em>a, meditate on me as the conscious self (pra<em>g</em>ñâtman), as life, as immortality. Life is prâ<em>n</em>a, prâ<em>n</em>a is life. Immortality is prâ<em>n</em>a, prâ<em>n</em>a is immortality. As long as prâ<em>n</em>a dwells in this body, so long surely there is life. By prâ<em>n</em>a he obtains immortality in the other world, by knowledge true conception. He who meditates on me as life and immortality, gains his full life in this world, and obtains in the Svarga world immortality and indestructibility.’"},{"ref":"252.2a","t":"(Pratardana said): ‘Some maintain here, that the prâ<em>n</em>as become one, for (otherwise) no one could at the same time make known a name by speech, see a form with the eye, hear a sound with the car, think a thought with the mind. After having become one, the prâ<em>n</em>as perceive all these together, one by one. While speech speaks, all prâ<em>n</em>as speak after it. While the eye sees, all prâ<em>n</em>as see after it. While the car hears, all prâ<em>n</em>as hear after it. While the mind thinks, all prâ<em>n</em>as think after it. While the prâ<em>n</em>a breathes, all prâ<em>n</em>as breathe after it.’"},{"ref":"252.2b","t":"‘Thus it is indeed,’ said Indra, ‘but nevertheless there is a pre-eminence among the prâ<em>n</em>as 731."},{"ref":"252.3","t":"Man lives deprived of speech, for we see dumb people. Man lives deprived of sight, for we see blind people. Man lives deprived of hearing, for we see deaf people. Man lives deprived of mind, for we see infants. Man lives deprived of his arms, deprived of his legs, for we see it thus. But prâ<em>n</em>a alone is the conscious self (pra<em>g</em>ñâtman), and having laid hold of this body, it makes it rise up. Therefore it is said, Let man worship it alone as uktha 732. What is prâ<em>n</em>a, that is pra<em>g</em>ñâ (self-consciousness); what is pra<em>g</em>ñâ (self-consciousness), that is prâ<em>n</em>a, for together they (pra<em>g</em>ñâ and prâ<em>n</em>a) live in this body, and together they go out of it. Of that, this is the evidence, this is the understanding. When a man, being thus asleep, sees no dream whatever, he becomes one with that prâ<em>n</em>a alone 733. Then speech goes to him (when he is absorbed in prâ<em>n</em>a) with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he awakes, then, as from a burning fire sparks proceed in all directions, thus from that self the prâ<em>n</em>âs (speech, &amp;c.) proceed, each towards its place; from the prâ<em>n</em>as the gods (Agni, &amp;c.), from the gods the worlds."},{"ref":"252.3a","t":"Of this, this is the proof, this is the understanding. When a man is thus sick, going to die, falling into weakness and faintness, they say: ‘His thought has departed, he hears not, he sees not, he speaks not, he thinks not.’ Then he becomes one with that prâ<em>n</em>a alone. Then speech goes to him (who is absorbed in prâ<em>n</em>a) with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he departs from this body, he departs together with all these 734."},{"ref":"252.4","t":"Speech gives up to him (who is absorbed in prâ<em>n</em>a) all names, so that by speech he obtains all names. The nose gives up to him all odours, so that by scent he obtains all odours. The eye gives up to him all forms, so that by the eye he obtains all forms. The ear gives up to him all sounds, so that by the ear he obtains all sounds. The mind gives up to him all thoughts, so that by the mind he obtains all thoughts. This is the complete absorption in prâ<em>n</em>a. And what is prâ<em>n</em>a is pra<em>g</em>ñâ (self-consciousness), what is pra<em>g</em>ñâ (self-consciousness) is prâ<em>n</em>a. For together do these two live in the body, and together do they depart."},{"ref":"252.4a","t":"Now we shall explain how all things become one in that pra<em>g</em>ñâ (self-consciousness)."},{"ref":"252.5","t":"Speech is one portion taken out 735 of pra<em>g</em>ñâ (self-conscious knowledge), the word is its object, placed outside. The nose is one portion taken out of it, the odour is its object, placed outside. The eye is one portion taken out of it, the form is its object, placed outside. The ear is one portion taken out of it, the sound is its object, placed outside. The tongue is one portion taken out of it, the taste of food is its object, placed outside. The two hands are one portion taken out of it, their action is their object, placed outside. The body is one portion taken out of it, its pleasure and pain are its object, placed outside. The organ is one portion taken out of it, happiness, joy, and offspring are its object, placed outside. The two feet are one portion taken out of it, movements are their object, placed outside. Mind is one portion taken out of it, thoughts and desires are its object, placed outside."},{"ref":"252.6","t":"Having by pra<em>g</em>ñâ (self-conscious knowledge) taken possession of speech, he obtains by speech all words. Having by pra<em>g</em>ñâ taken possession of the nose, he obtains all odours. Having by pra<em>g</em>ñâ taken possession of the eye, he obtains all forms. Having by pra<em>g</em>ñâ taken possession of the ear, he obtains all sounds. Having by pra<em>g</em>ñâ taken possession of the tongue, he obtains all tastes of food. Having by pra<em>g</em>ñâ taken possession of the two hands, he obtains all actions. Having by pra<em>g</em>ñâ taken possession of the body, he obtains pleasure and pain. Having by pra<em>g</em>ñâ taken possession of the organ, he obtains happiness, joy, and offspring. Having by pra<em>g</em>ñâ taken possession of the two feet, he obtains all movements. Having by pra<em>g</em>ñâ taken possession of mind, he obtains all thoughts."},{"ref":"252.7","t":"For without pra<em>g</em>ñâ (self-consciousness) speech does not make known (to the self) any word 736. ‘My mind was absent,’ he says, ‘I did not perceive that word.’ Without pra<em>g</em>ñâ the nose does not make known any odour. ‘My mind was absent,’ he says, ‘I did not perceive that odour.’ Without pra<em>g</em>ñâ the eye does not make known any form. ‘My mind was absent,’ he says, ‘I did not perceive that form.’ Without pra<em>g</em>ñâ the ear does not make known any sound. ‘My mind was absent,’ he says, ‘I did not perceive that sound.’ Without pra<em>g</em>ñâ the tongue does not make known any taste. ‘My mind was absent,’ he says, ‘I did not perceive that taste.’ Without pra<em>g</em>ñâ the two hands do not make known any act. ‘Our mind was absent,’ they say, ‘we did not perceive any act.’ Without pra<em>g</em>ñâ the body does not make known pleasure or pain. ‘My mind was absent,’ he says, ‘I did not perceive that pleasure or pain.’ Without pra<em>g</em>ñâ the organ does not make known happiness, joy, or offspring. ‘My mind was absent,’ he says, ‘I did not perceive that happiness, joy, or offspring.’ Without pra<em>g</em>ñâ, the two feet do not make known any movement. ‘Our mind was absent,’ they say, ‘we did not perceive that movement.’ Without pra<em>g</em>ñâ no thought succeeds, nothing can be known that is to be known."},{"ref":"252.8","t":"Let no man try to find out what speech is, let him know the speaker. Let no man try to find out what odour is, let him know him who smells. Let no man try to find out what form is, let him know the seer. Let no man try to find out what sound is, let him know the hearer. Let no man try to find out the tastes of food, let him know the knower of tastes. Let no man try to find out what action is, let him know the agent. Let no man try to find out what pleasure and pain are, let him know the knower of pleasure and pain. Let no man try to find out what happiness, joy, and offspring are, let him know the knower of happiness, joy, and offspring. Let no man try to find out what movement is, let him know the mover. Let no man try to find out what mind is, let him know the thinker. These ten objects (what is spoken, smelled, seen, &amp;c.) have reference to pra<em>g</em>ñâ (self-consciousness), the ten subjects (speech, the senses, mind) have reference to objects. If there were no objects, there would be no subjects; and if there were no subjects, there would be no objects. For on either side alone nothing could be achieved. But that (the self of pra<em>g</em>ñâ, consciousness, and prâ<em>n</em>a, life) is not many, (but one.) For as in a car the circumference of a wheel is placed on the spokes, and the spokes on the nave, thus are these objects (circumference) placed on the subjects (spokes), and the subjects on the prâ<em>n</em>a. And that prâ<em>n</em>a (breath, the living and breathing power) indeed is the self of pra<em>g</em>ñâ (the self-conscious self), blessed, imperishable, immortal. He does not increase by a good action, nor decrease by a bad action. For he (the self of prâ<em>n</em>a and pra<em>g</em>ñâ) makes him, whom he wishes to lead up from these worlds, do a good deed; and the same makes him, whom he wishes to lead down from these worlds, do a bad deed 737. And he is the guardian of the world, he is the king of the world, he is the lord of the universe, — and he is my (Indra’s) self, thus let it be known, yea, thus let it be known!"},{"sp":"HDR","t":"Fourth Adhyaya"},{"ref":"253.1","t":"THERE WAS formerly Gârgya Bâlâki 738, famous as a man of great reading; for it was said of him that he lived among the U<em>s</em>înaras, among the Satvat-Matsyas, the Kuru-Pañ<em>k</em>âlas, the Kâ<em>s</em>î-Videhas 739. Having gone to A<em>g</em>âta<em>s</em>atru, (the king) of Kâ<em>s</em>î, he said to him: ‘Shall I tell you Brahman?’ A<em>g</em>âta<em>s</em>atru said to him: ‘We give a thousand (cows) for that speech (of yours), for verily all people run away, saying, “<em>G</em>anaka (the king of Mithilâ) is our father (patron).”’"},{"ref":"253.2","t":"<em>The second paragraph forms a kind of table of contents for the discussion which is to follow</em>."},{"ref":"253.3","t":"Bâlâki said: ‘The person that is in the sun, on him I meditate (as Brahman).’"},{"ref":"253.3a","t":"A<em>g</em>âta<em>s</em>atru said to him: ‘No, no! do not challenge me (to a disputation) on this 740. I meditate on him who is called great, clad in white raiment 741, the supreme, the head of all beings. Whoso meditates on him thus, becomes supreme, and the head of all beings.’"},{"ref":"253.4","t":"Bâlâki said: ‘The person that is in the moon, on him I meditate.’"},{"ref":"253.4a","t":"A<em>g</em>âta<em>s</em>atru said to him: ‘Do not challenge me on this. I meditate on him as Soma, the king, the self, (source) of all food. Whoso meditates on him thus, becomes the self, (source) of all food.’"},{"ref":"253.5","t":"Bâlâki said: ‘The person that is in the lightning, on him I meditate.’"},{"ref":"253.5a","t":"A<em>g</em>âta<em>s</em>atru said to him: ‘Do not challenge me on this. I meditate on him as the self in light. Whoso meditates on him thus, becomes the self in light.’"},{"ref":"253.6","t":"Bâlâki said: ‘The person that is in the thunder, on him I meditate.’"},{"ref":"253.6a","t":"A<em>g</em>âta<em>s</em>atru said to him: ‘Do not challenge me on this. I meditate on him as the self of sound 742. Whoso meditates on him thus, becomes the self of sound.’"},{"ref":"253.7","t":"Bâlâki said: ‘The person that is in the ether, on him I meditate.’"},{"ref":"253.7a","t":"A<em>g</em>âta<em>s</em>atru said to him: ‘Do not challenge me on this. I meditate on him as the full, quiescent Brahman. Whoso meditates on him thus, is filled with offspring and cattle. Neither he himself nor his offspring dies before the time.’"},{"ref":"253.8","t":"Bâlâki said: ‘The person that is in the air, on him I meditate.’"},{"ref":"253.8a","t":"A<em>g</em>âta<em>s</em>atru said to him: ‘Do not challenge me on this. I meditate on him as Indra Vaiku<em>nth</em>a, as the unconquerable army. Whoso meditates on him thus, becomes victorious, unconquerable, conquering his enemies.’"},{"ref":"253.9","t":"Bâlâki said: ‘The person that is in the fire, on him I meditate.’"},{"ref":"253.9a","t":"A<em>g</em>âta<em>s</em>atru said to him: ‘Do not challenge me on this. I meditate on him as powerful. Whoso meditates on him thus, becomes powerful among others 743.’"},{"ref":"253.10","t":"Bâlâki said: ‘The person that is in the water, on him I meditate.’"},{"ref":"253.10a","t":"A<em>g</em>âta<em>s</em>atru said to him: ‘Do not challenge me on this. I meditate on him as the self of the name. Whoso meditates on him thus, becomes the self of the name.’ So far with regard to deities (mythological); now with regard to the body (physiological)."},{"ref":"253.11","t":"Bâlâki said: ‘The person that is in the mirror, on him I meditate.’"},{"ref":"253.11a","t":"A<em>g</em>âta<em>s</em>atru said to him: ‘Do not challenge me on this. I meditate on him as the likeness. Whoso meditates on him thus, to him a son is born in his family who is his likeness, not one who is not his likeness.’"},{"ref":"253.12","t":"Bâlâki said: ‘The person that is in the echo, on him I meditate.’"},{"ref":"253.12a","t":"A<em>g</em>âta<em>s</em>atru said to him: ‘Do not challenge me on this. I meditate on him as the second, who never goes away. Whoso meditates on him thus, he gets a second from his second (his wife), he becomes doubled 744."},{"ref":"253.12b","t":"Bâlâki said: ‘The sound that follows a man, on that I meditate."},{"ref":"253.12c","t":"A<em>g</em>âta<em>s</em>atru said to him: ‘Do not challenge me on this. I meditate on him as life. Whoso meditates on him thus, neither he himself nor his offspring will faint before the time.’"},{"ref":"253.14","t":"Bâlâki said: ‘The person that is in the shadow, on him I meditate.’"},{"ref":"253.14a","t":"A<em>g</em>âta<em>s</em>atru said to him: ‘Do not challenge me on this. I meditate on him as death. Whoso meditates on him thus, neither he himself nor his offspring will die before the time.’"},{"ref":"253.15","t":"Bâlâki said: ‘The person that is embodied, on him I meditate.’"},{"ref":"253.15a","t":"A<em>g</em>âta<em>s</em>atru said to him: ‘Do not challenge me on this. I meditate on him as Lord of creatures. Whose, meditates on him thus, is multiplied in offspring and cattle.’"},{"ref":"253.16","t":"Bâlâki said: ‘The Self which is conscious (prâ<em>g</em>ña), and by whom he who sleeps here, walks about in sleep, on him I meditate.’"},{"ref":"253.16a","t":"A<em>g</em>âta<em>s</em>atru said to him: ‘Do not challenge me on this. I meditate on him as Yama the king. Whoso meditates on him thus, everything is subdued for his excellencies.’"},{"ref":"253.17","t":"Bâlâki said: ‘The person that is in the right eye, on him I meditate.’"},{"ref":"253.17a","t":"A<em>g</em>âta<em>s</em>atru said to him: ‘Do not challenge me on this. I meditate on him as the self of the name, as the self of fire, as the self of splendour. Whoso meditates on him thus, he becomes the self of these.’"},{"ref":"253.18","t":"Bâlâki said The person that is in the left eye, on him I meditate.’"},{"ref":"253.18a","t":"A<em>g</em>âta<em>s</em>atru said to him: ‘Do not challenge me on this. I meditate on him as the self of the true, as the self of lightning, as the self of light. Whoso meditates on him thus, he becomes the self of these.’"},{"ref":"253.19","t":"After this Bâlâki became silent. A<em>g</em>âta<em>s</em>atru said to him: ‘Thus far only (do you know), O Bâlâki?’ ‘Thus far only,’ replied Bâlâki."},{"ref":"253.19a","t":"Then A<em>g</em>âta<em>s</em>atru said to him: ‘Vainly did you challenge me, saying: ‘Shall I tell you Brahman? O Bâlâki, he who is the maker of those persons (whom you mentioned), he of whom all this is the work, he alone is to be known.’"},{"ref":"253.19b","t":"Thereupon Bâlâki came, carrying fuel in his hand, saying: ‘May I come to you as a pupil?’ A<em>g</em>âta<em>s</em>atru said to him: ‘I deem it improper that a Kshatriya should initiate a Brâhma<em>n</em>a. Come, I shall make you know clearly.’ Then taking him by the hand, he went forth. And the two together came to a person who was asleep. And A<em>g</em>âta<em>s</em>atru called him, saying: ‘Thou great one, clad in white raiment, Soma, King 745.’ But he remained lying. Then he pushed him with a stick, and he rose at once. Then said A<em>g</em>âta<em>s</em>atru to him: ‘Bâlâki, where did this person here sleep? Where was he? Whence came he thus back?’ Bâlâki did not know."},{"ref":"253.20","t":"And A<em>g</em>âta<em>s</em>atru said to him: ‘Where this person here slept, where he was, whence he thus came back, is this: The arteries of the heart called Hita extend from the heart of the person towards the surrounding body. Small as a hair divided a thousand times, they stand full of a thin fluid of various colours, white, black, yellow, red. In these the person is when sleeping he sees no dream."},{"ref":"253.20a","t":"Then he becomes one with that prâ<em>n</em>a alone. Then speech goes to him with all names, the eye with all forms, the car with all sounds, the mind with all thoughts."},{"ref":"253.20b","t":"And when he awakes, then, as from a burning fire, sparks proceed in all directions, thus from that self the prâ<em>n</em>as (speech, &amp;c.) proceed, each towards its place, from the prâ<em>n</em>as the gods, from the gods the worlds. And as a razor might be fitted in a razor-case, or as fire in the fire-place (the ara<em>n</em>i on the altar), even thus this conscious self enters the self of the body (considers the body as himself) to the very hairs and nails. And the other selfs (such as speech, &amp;c.) follow that self, as his people follow the master of the house."},{"ref":"253.20c","t":"And as the master feeds with his people, nay, as his people feed on the master, thus does this conscious self feed with the other selfs, as a master with his people, and the other selfs follow him, as his people follow the master. So long as Indra did not understand that self, the Asuras conquered him. When he understood it, he conquered the Asuras and obtained the pre-eminence among all gods, sovereignty, supremacy. And thus also he who knows this obtains pre-eminence among all beings, sovereignty, supremacy, — yea, he who knows this."},{"sp":"HDR","t":"Vagasaneyi-Samhita-Upanishad, Sometimes Called Isavasya or Isa-Upanishad"},{"ref":"254.1","t":"ALL THIS, whatsoever moves on earth, is to be hidden in the Lord (the Self). When thou hast surrendered all this, then thou mayest enjoy. Do not covet the wealth of any man!"},{"ref":"254.2","t":"Though a man may wish to live a hundred years, performing works, it will be thus with him; but not in any other way: work will thus not cling to a man."},{"ref":"254.3","t":"There are the worlds of the Asuras 746 covered with blind darkness. Those who have destroyed their self (who perform works, without having arrived at a knowledge of the true Self ), go after death to those worlds."},{"ref":"254.4","t":"That one (the Self), though never stirring, is swifter than thought. The Devas (senses) never reached it, it walked 747 before them. Though standing still, it overtakes the others who are running. Mâtarisvan (the wind, the moving spirit) bestows powers 748 on it."},{"ref":"254.5","t":"It stirs and it stirs not; it is far, and likewise near 749. It is inside of all this, and it is outside of all this."},{"ref":"254.6","t":"And he who beholds all beings in the Self, and the Self in all beings, he never turns away from it 750."},{"ref":"254.7","t":"When to a man who understands, the Self has become all things, what sorrow, what trouble can there be to him who once beheld that unity?"},{"ref":"254.8","t":"He 751 (the Self) encircled all, bright, incorporeal, scatheless, without muscles, pure, untouched by evil; a seer, wise, omnipresent, self-existent, he disposed all things rightly for eternal years."},{"ref":"254.9","t":"All who worship what is not real knowledge (good works), enter into blind darkness: those who delight in real knowledge, enter, as it were, into greater darkness."},{"ref":"254.10","t":"One thing, they say, is obtained from real knowledge; another, they say, from what is not knowledge. Thus we have heard from the wise who taught us this 752."},{"ref":"254.11","t":"He who knows at the same time both knowledge and not-knowledge, overcomes death through not-knowledge, and obtains immortality through knowledge."},{"ref":"254.12","t":"All who worship what is not the true cause, enter into blind darkness: those who delight in the true cause, enter, as it were, into greater darkness."},{"ref":"254.13","t":"One thing, they say, is obtained from (knowledge of) the cause; another, they say, from (knowledge of) what is not the cause. Thus we have heard from the wise who taught us this."},{"ref":"254.14","t":"He who knows at the same time both the cause and the destruction (the perishable body), overcomes death by destruction (the perishable body), and obtains immortality through (knowledge of ) the true cause."},{"ref":"254.15","t":"The door of the True is covered with a golden disk 753. Open that, O Pûshan, that we may see the nature of the True 754."},{"ref":"254.16","t":"O Pûshan, only seer, Yama (judge), Sûrya (sun), son of Pra<em>g</em>âpati, spread thy rays and gather them! The light which is thy fairest form, I see it. I am what He is (viz. the person in the sun) 755."},{"ref":"254.17","t":"Breath 756 to air, and to the immortal! Then this my body ends in ashes. Om! Mind, remember! Remember thy deeds! Mind, remember! Remember thy deeds 757!"},{"ref":"254.18","t":"Agni, lead us on to wealth (beatitude) by a good path, thou, O God, who knowest all things! Keep far from us crooked evil, and we shall offer thee the fullest praise! (Rv. I, 189, 1.)"},{"ref":"254.18a","t":"This Upanishad, though apparently simple and intelligible, is in reality one of the most difficult to understand properly. Coming at the end of the Vâ<em>g</em>asaneyi-sa<em>m</em>hitâ, in which the sacrifices and the hymns to be used by the officiating priests have been described, it begins by declaring that all has to be surrendered to the Lord. The name is, lord, is peculiar, as having a far more personal colouring than Âtman, Self, or Brahman, the usual names given by the Upanishads to what is the object of the highest knowledge."},{"ref":"254.18b","t":"Next follows a permission to continue the performance of sacrifices, provided that all desires have been surrendered. And here occurs our first difficulty, which has perplexed ancient as well as modern commentators."},{"ref":"254.18c","t":"I shall try, first of all, to justify my own translation. I hold that the Upanishad wishes to teach the uselessness by themselves of all good works, whether we call them sacrificial, legal, or moral, and yet, at the same time, to recognise, if not the necessity, at least the harmlessness of good works, provided they are performed without any selfish motives, without any desire of reward, but simply as a preparation for higher knowledge, as a means, in fact, of subduing all passions, and producing that serenity of mind without which man is incapable of receiving the highest knowledge. From that point of view the Upanishad may well say, Let a man wish to live here his appointed time, let him even perform all works. If only he knows that all must be surrendered to the Lord, then the work done by him will not cling to him. It will not work on and produce effect after effect, nor will it involve him in a succession of new births in which to enjoy the reward of his works, but it will leave him free to enjoy the blessings of the highest knowledge. It will have served as a preparation for that higher knowledge which the Upanishad imparts, and which secures freedom from further births."},{"ref":"254.18d","t":"The expression ‘na karma lipyate nare’ seems to me to admit of this one explanation only, viz. that work done does not cling to man, provided he has acquired the highest knowledge. Similar expressions occur again and again. Lip was, no doubt, used originally of evil deeds which became, as it were, engrained in man; but afterwards of all work, even of good work, if done with a desire of reward. The doctrine of the Upanishads is throughout that orthodoxy and sacrifice can procure a limited beatitude only, and that they are a hindrance to real salvation, which can be obtained by knowledge alone. In our passage therefore we can recognise one meaning only, viz. that work does not cling to man or stain him, if only he knows, i. e. if he has been enlightened by the Upanishad."},{"ref":"254.18e","t":"<em>S</em>aṅkara, in his commentary on the Vedânta-sûtras III, 4, 7; 13; 14, takes the same view of this passage. The opponent of Bâdarâya<em>n</em>a, in this case, <em>G</em>aimini himself, maintains that karma, work, is indispensable to knowledge, and among other arguments, he says, III, 4, 7, that it is so ‘Niyamât,’ ‘Because it is so laid down by the law.’ The passage here referred to is, according to <em>S</em>aṅkara, our very verse, which, he thinks, should be translated as follows: ‘Let a man wish to live a hundred years here (in this body) performing works; thus will an evil deed not cling to thee, while thou art a man; there is no other way but this by which to escape the influence of works.’ In answer to this, Bâdarâya<em>n</em>a says, first of all, III, 4, 13, that this rule may refer to all men in general, and not to one who knows; or, III, 4, 14, if it refers to a man who knows, that then the permission to perform works is only intended to exalt the value of knowledge, the meaning being that even to a man who performs sacrifices all his life, work does not cling, if only he knows; — such being the power of knowledge."},{"ref":"254.18f","t":"The same <em>S</em>aṅkara, however, who here sees quite clearly that this verse refers to a man who knows, explains it in the Upanishad as referring to a man who does not know (itarasyânâtma<em>g</em>ñatayâtmagraha<em>n</em>â<em>s</em>aktasya). It would then mean: ‘Let such a one, while performing works here on earth, wish to live a hundred years. In this manner there is no other way for him but this (the performance of sacrifices), so that an evil deed should not be engrained, or so that he should not be stained by such a deed.’ The first and second verses of the Upanishad would thus represent the two paths of life, that of knowledge and that of works. and the following verses would explain the rewards assigned to each."},{"ref":"254.18g","t":"Mahîdhara, in his commentary on the Vâ<em>g</em>asaneyi-sa<em>m</em>hitâ, steers at first a middle course. He would translate: ‘Let one who performs the Agnihotra and other sacrifices, without any desire of reward, wish to live here a hundred years. If thou do so, there will be salvation for thee, not otherwise. There are many roads that, lead to heaven, but one only leading to salvation, namely, performance of good works, without any desire of reward, which produces a pure heart. Work thus done, merely as a preparation for salvation, does not cling to man, i.e. it produces a pure heart, but does not entail any further consequences.’ So far he agrees with Uva<em>t</em>a’s explanation 758. He allows, however, another explanation also, so that the second line would convey the meaning: ‘If a man lives thus (performing good works), then there is no other way by which an evil deed should not be engrained; i.e. in order to escape the power of sin, he must all his life perform sacred acts.’"},{"ref":"254.18h","t":"Next follows a description of the lot of those who, immersed in works, have not arrived at the highest knowledge, and have not recovered their true self in the Highest Self, or Brahman. That Brahman, though the name is not used here, is then described, and salvation is promised to the man who beholds all things in the Self and the Self in all things."},{"ref":"254.18i","t":"The verses 9-14 are again full of difficulty, not so much in themselves as in their relation to the general system of thought which prevails in the Upanishads, and forms the foundation of the Vedânta philosophy. The commentators vary considerably in their interpretations. <em>S</em>aṅkara explains avidyâ, not-knowledge, by good works, particularly sacrifice, performed with a hope of reward; vidyâ, or knowledge, by a knowledge of the gods, but not, as yet, of the highest Brahman. The former is generally supposed to lead the sacrificer to the pit<em>ri</em>loka, the world of the fathers, from whence he returns to a series of new births; the latter to the devaloka, the world of the gods, from whence he may either proceed to Brahman, or enter upon a new round of existences. The question then arises, how in our passage the former could be said to lead to blind darkness, the latter to still greater darkness. But for that statement, I have no doubt that all the commentators would, as usual, have taken vidyâ for the knowledge of the Highest Brahman, and avidyâ for orthodox belief in the gods and good works, the former securing immortality in the sense of freedom from new births, while the reward of the latter is blessedness in heaven for a limited period, but without freedom from new births."},{"ref":"254.18j","t":"This antithesis between vidyâ and avidyâ seems to me so firmly established that I cannot bring myself to surrender it here. Though this Upanishad has its own very peculiar character, yet its object is, after all, to impart a knowledge of the Highest Self, and not to inculcate merely a difference between faith in the ordinary gods and good works. It was distinctly said before (ver. 3), that those who have destroyed their self, i. e. who perform works only, and have not arrived at a knowledge of the true Self, go to the worlds of the Asuras, which are covered with blind darkness. If then the same blind darkness is said in verse 9 to be the lot of those who worship not-knowledge, this can only mean those who have not discovered the true Self, but are satisfied with the performance of good works. And if those who perform good works are opposed to others who delight in true knowledge, that knowledge can be the knowledge of the true Self only."},{"ref":"254.18k","t":"The difficulty therefore which has perplexed <em>S</em>aṅkara is this, how, while the orthodox believer is said to enter into blind darkness, the true disciple, who has acquired a knowledge of the true Self, could be said to enter into still greater darkness. While <em>S</em>aṅkara in this case seems hardly to have caught the drift of the Upanishad, Uva<em>t</em>a and Mahîdhara propose an explanation which is far more satisfactory. They perceive that the chief stress must be laid on the words ubhaya<em>m</em> saha, ‘both together,’ in verses 11 and 14. The doctrine of certain Vedânta philosophers was that works, though they cannot by themselves lead to salvation, are useful as a preparation for the highest knowledge, and that those who imagine that they can attain the highest knowledge without such previous preparation, are utterly mistaken. From this point of view therefore the author of the Upanishad might well say that those who give themselves to what is not knowledge, i. e. to sacrificial and other good works, enter into darkness, but that those who delight altogether in knowledge, despising the previous discipline of works, deceive themselves and enter into still greater darkness."},{"ref":"254.18l","t":"Then follows the next verse, simply stating that, according to the teaching of wise people, the reward of knowledge is one thing, the reward of ignorance, i. e. trust in sacrifice, another. Here Mahîdhara is right again by assigning the pit<em>ri</em>loka, the world of the fathers, as the reward of the ignorant; the devaloka, the world of the gods, as the reward of the enlightened, provided that from the world of the gods they pass on to the knowledge of the Highest Self or Brahman."},{"ref":"254.18m","t":"The third verse contains the strongest confirmation of Mahîdhara’s view. Here it is laid down distinctly that he only who knows both together, both what is called ignorance and what is called knowledge, can be saved, because by good works he overcomes death, here explained by natural works, and by knowledge he obtains the Immortal, here explained by oneness with the gods, the last step that leads on to oneness with Brahman."},{"ref":"254.18n","t":"Uva<em>t</em>a, who takes the same view of these verses, explains at once, and even more boldly than Mahîdhara 759, vidyâ, or knowledge, by brahmavi<em>g</em>ñâna, knowledge of Brahman, which by itself, and if not preceded by works, leads to even greater darkness than what is called ignorance, i. e. sacrifice and orthodoxy without knowledge."},{"ref":"254.18o","t":"The three corresponding verses, treating of sambhûti and asambhûti instead of vidyâ and avidyâ, stand first in the Vâ<em>g</em>asaneyi-sa<em>m</em>hitâ. They must necessarily be explained in accordance with our explanation of the former verses, i. e. sambhûti must correspond to vidyâ, it must be meant for the true cause, i. e. for Brahman, while asambhûti must correspond with avidyâ, as a name of what is not real, but phenomenal only and perishable."},{"ref":"254.18p","t":"Mahîdhara thinks that these verses refer to the Bauddhas, which can hardly be admitted, unless we take Buddhist in a very general sense. Uva<em>t</em>a puts the Lokâyatas in their place 760. It is curious also to observe that Mahîdhara, following Uva<em>t</em>a, explains asambhûti at first by the denial of the resurrection of the body, while he takes sambhûti rightly for Brahman. I have chiefly followed Uva<em>t</em>a’s commentary, except in his first explanation of asambhûti, resurrection 761. In what follows Uva<em>t</em>a explains sambhûti rightly by the only cause of the origin of the whole world, i. e. Brahman 762, while he takes vinâ<em>s</em>a, destruction, as a name of the perishable body 763."},{"ref":"254.18q","t":"<em>S</em>aṅkara sees much more in these three verses than Uva<em>t</em>a. He takes asambhûti as a name of Prakriti, the undeveloped cause, sambhûti as a name of the phenomenal Brahman or Hira<em>n</em>yagarbha. From a worship of the latter a man obtains supernatural powers, from devotion to the former, absorption in Prak<em>ri</em>ti."},{"ref":"254.18r","t":"Mahîdhara also takes a similar view, and he allows, like <em>S</em>aṅkara, another reading, viz. sambhûtim avinâ<em>s</em>a<em>m</em> ka, and avinâ<em>s</em>ena m<em>ri</em>tyum tîrtvâ. In this case the sense would be: ‘He who knows the worship both of the developed and the undeveloped, overcomes death, i. e. such evil as sin, passion, &amp;c. through worship of the undeveloped, while he obtains through worship of the developed, i. e. of Hira<em>n</em>yagarbha, immortality, absorption in Prak<em>ri</em>ti.’"},{"ref":"254.18s","t":"All these forced explanations to which the commentators have recourse, arise from the shifting views held by various authorities with regard to the value of works. Our Upanishad seems to me to propound the doctrine that works, though in themselves useless, or even mischievous, if performed with a view to any present or future rewards, are necessary as a preparatory discipline. This is or was for a long time the orthodox view. Each man was required to pass through the â<em>s</em>ramas, or stages of student and householder, before he was admitted to the freedom of a Sannyâsin. As on a ladder, no step was to be skipped. Those who attempted to do so, were considered to have broken the old law, and in some respects they may indeed be looked upon as the true precursors of the Buddhists."},{"ref":"254.18t","t":"Nevertheless the opposite doctrine, that a man whose mind had become enlightened, might at once drop the fetters of the law, without performing all the tedious duties of student and householder, had strong supporters too among orthodox philosophers. Cases of such rapid conversion occur in the ancient traditions, and Bâdarâya<em>n</em>a himself was obliged to admit the possibility of freedom and salvation without works, though maintaining the superiority of the usual course, which led on gradually from works to enlightenment and salvation 764. It was from an unwillingness to assent to the decided teaching of the Î<em>s</em>â-upanishad that <em>S</em>aṅkara attempted to explain vidyâ, knowledge, in a limited sense, as knowledge of the gods, and not yet knowledge of Brahman. He would not admit that knowledge without works could lead to darkness, and even to greater darkness than works without knowledge. Our Upanishad seems to have dreaded libertinism, knowledge without works, more even than ritualism, works without knowledge, and its true object was to show that orthodoxy and sacrifice, though useless in themselves, must always form the preparation for higher enlightenment."},{"ref":"254.18u","t":"How misleading <em>S</em>aṅkara’s explanation may prove, we can see from the translation of this Upanishad by Rammohun Roy. He followed <em>S</em>aṅkara implicitly, and this is the sense which he drew from the text: —"},{"ref":"254.49","t":"Those observers of religious rites that perform only the worship of the sacred fire, and oblations to sages, to ancestors, to men, and to other creatures, without regarding the worship of celestial gods, shall enter into the dark region: and those practisers of religious ceremonies who habitually worship the celestial gods only, disregarding the worship of the sacred fire, and oblations to sages, to ancestors, to men, and to other creatures, shall enter into a region still darker than the former."},{"ref":"254.49a","t":"’. It is said that adoration of the celestial gods produces one consequence; and that the performance of the worship of sacred fire, and oblations to sages, to ancestors, to men, and to other creatures, produce another: thus have we heard from learned men, who have distinctly explained the subject to us."},{"ref":"254.49b","t":"’. Of those observers of ceremonies whosoever, knowing that adoration of celestial gods, as well as the worship of the sacred fire, and oblation to sages, to ancestors, to men, and to other creatures, should be observed alike by the same individual, performs them both, will, by means of the latter, surmount the obstacles presented by natural temptations, and will attain the state of the celestial gods through the practice of the former."},{"ref":"254.49c","t":"’. Those observers of religious rites who worship Prak<em>ri</em>ti alone (Prak<em>ri</em>ti or nature, who, though insensible, influenced by the Supreme Spirit, operates throughout the universe) shall enter into the dark region: and those practisers of religious ceremonies that are devoted to worship solely the prior operating sensitive particle, allegorically called Brahmá, shall enter into a region much more dark than the former."},{"ref":"254.49d","t":"’. It is said that one consequence may be attained by the worship of Brahmâ, and another by the adoration of Prak<em>ri</em>ti. Thus have we heard from learned men, who have distinctly explained the subject to us."},{"ref":"254.49e","t":"<strong>THE END</strong>"},{"sp":"HDR","t":"I. The KATHA-UPANISHAD."},{"ref":"258.1","t":"THE KA<em>TH</em>A-UPANISHAD IS probably more widely known than any other Upanishad. It formed part of the Persian translation, was rendered into English by Râmmohun Roy, and has since been frequently quoted by English, French, and German writers as one of the most perfect specimens of the mystic philosophy and poetry of the ancient Hindus."},{"ref":"258.2","t":"It was in the year 1845 that I first copied at Berlin the text of this Upanishad, the commentary of <em>S</em>aṅkara (MS. 127 Chambers ), and the gloss of Gopâlayogin (MS. 224 Chambers). The text and commentary of <em>S</em>aṅkara and the gloss of Ânandagiri have since been edited by Dr. Roer in the Bibliotheca Indica, with translation and notes. There are other translations, more or less perfect, by Râmmohun Roy, Windischmann, Poley, Weber, Muir, Regnaud, Gough, and others. But there still remained many difficult and obscure portions, and I hope that in some at least of the passages where I differ from my predecessors, not excepting <em>S</em>aṅkara, I may have succeeded in rendering the original meaning of the author more intelligible than it has hitherto been."},{"ref":"258.3","t":"The text of the Ka<em>th</em>a-upanishad is in some MSS. ascribed to the Ya<em>g</em>ur-veda. In the Chambers MS. of the commentary also it is said to belong to that Veda, and in the Muktikopanishad it stands first among the Upanishads of the Black Ya<em>g</em>ur-veda. According to Colebrooke (Miscellaneous Essays, 1, 96, note) it is referred to the Sâma-veda also. Generally, however, it is counted as one of the Âtharva<em>n</em>a Upanishads."},{"ref":"258.4","t":"The reason why it is ascribed to the Ya<em>g</em>ur-veda, is probably because the legend of Na<em>k</em>iketas occurs in the Brâhma<em>n</em>a of the Taittirîya Ya<em>g</em>ur-veda. Here we read (III, 1, 8):"},{"ref":"258.5","t":"Vâ<em>g</em>a<em>s</em>ravasa, wishing for rewards, sacrificed all his wealth. He had a son, called Na<em>k</em>iketas. While he was still a boy, faith entered into him at the time when the cows that were to be given (by his father) as presents to the priests, were brought in. He said: ‘Father, to whom wilt thou give me?’ He said so a second and third time. The father turned round and said to him: ‘To Death, I give thee.’"},{"ref":"258.6","t":"Then a voice said to the young Gautama, as he stood up: ‘He (thy father) said, Go away to the house of Death, I give thee to Death.’ Go therefore to Death when he is not at home, and dwell in his house for three nights without eating. If he should ask thee, ‘Boy, how many nights hast thou been here?’ say, ‘Three.’ When he asks thee, ‘What didst thou eat the first night?’ say, ‘Thy offspring.’ ‘What didst thou eat the second night?’ say, ‘Thy cattle.’ ‘What didst thou eat the third night?’ say, ‘Thy good works.’"},{"ref":"258.7","t":"He went to Death, while he was away from home, and lie dwelt in his house for three nights without eating. When Death returned, he asked: ‘Boy, how many nights hast thou been here?’ He answered: ‘Three.’ ‘What didst thou eat the first night?’ ‘Thy offspring.’, ‘What didst thou eat the second night?’ ‘Thy cattle.’ ‘What didst thou eat the third night?’ ‘Thy good works.’"},{"ref":"258.8","t":"Then he said: ‘My respect to thee, O venerable sir! Choose a boon.’"},{"ref":"258.9","t":"‘May I return living to my father,’ he said."},{"ref":"258.10","t":"‘Choose a second boon.’"},{"ref":"258.11","t":"‘Tell me how my good works may never perish.’"},{"ref":"258.12","t":"Then he explained to him this Nâkiketa fire (sacrifice), and hence his good works do not perish."},{"ref":"258.13","t":"‘Choose a third boon.’"},{"ref":"258.14","t":"‘Tell me the conquest of death again.’"},{"ref":"258.15","t":"Then he explained to him this (chief) Nâkiketa fire (sacrifice), and hence he conquered death again."},{"ref":"258.16","t":"This story, which in the Brâhma<em>n</em>a is told in order to explain the name of a certain sacrificial ceremony called Nâkiketa, was used as a peg on which to hang the doctrines of the Upanishad. In its original form it may have constituted one Adhyâya only, and the very fact of its division into two Adhyâyas may show that the compilers of the Upanishad were still aware of its gradual origin. We have no means, however, of determining its original form, nor should we even be justified in maintaining that the first Adhyâya ever existed by itself, and that the second was added at a much later time. Whatever its component elements may have been before it was an Upanishad, when it was an Upanishad it consisted of six Vallîs, neither more nor less."},{"ref":"258.17","t":"The name of vallî, lit. creeper, as a subdivision of a Vedic work, is important. It occurs again in the Taittirîya Upanishads. Professor Weber thinks that vallî, creeper, in the sense of chapter, is based on a modern metaphor, and was primarily intended for a creeper, attached to the <em>s</em>âkhâs or branches of the Veda. More likely, however, it was used in the same sense as parvan, a joint, a shoot, a branch, i.e. a division."},{"ref":"258.18","t":"Various attempts have been made to distinguish the more modern from the more ancient portions of our Upanishad. No doubt there are peculiarities of metre, grammar, language, and thought which indicate the more primitive or the more modern character of certain verses. There are repetitions which offend us, and there are several passages which are clearly taken over from other Upanishads, where they seem to have had their original place. Thirty-five years ago, when I first worked at this Upanishad, I saw no difficulty in re-establishing what I thought the original text of the Upanishad must have been. I now feel that we know so little of the time and the circumstances when these half-prose and half-metrical Upanishads were first put together, that I should hesitate before expunging even the most modern-sounding lines from the original context of these Vedântic essays."},{"ref":"258.19","t":"The mention of Dhât<em>ri</em>, creator, for instance (Ka<em>th</em>. Up. II, 20), is certainly startling, and seems to have given rise to a very early conjectural emendation. But dhât<em>ri</em> and vidhât<em>ri</em> occur in the hymns of the Rig-veda (X, 82, 2), and in the Upanishads (Maitr. Up. VI, 8); and Dhât<em>ri</em>, as almost a personal deity, is invoked with Pra<em>g</em>âpati in Rig-veda X, 184, I. Deva, in the sense of God (Ka<em>th</em>. Up. II, 12), is equally strange, but occurs in other Upanishads also (Maitr. Up. VI, 23; <em>S</em>vetâ<em>s</em>v. Up. I, 3). Much might be said about setu, bridge (Ka<em>th</em>. Up. III, 2; Mu<em>nd</em>. Up. II, 2, 5), âdar<em>s</em>a, mirror (Ka<em>th</em>. Up. VI, 5), as being characteristic of a later age. But setu is not a bridge, in our sense of the word, but rather a wall, a bank, a barrier, and occurs frequently in other Upanishads (Maitr. Up. VII. 7; Khâ<em>nd</em>. Up. VIII, 4; B<em>ri</em>h. Up. IV, 4, 22, &amp;c.), while âdar<em>s</em>as, or mirrors, are mentioned in the B<em>ri</em>hadâra<em>n</em>yaka and the Srauta-sûtras. Till we know something more about the date of the first and the last composition or compilation of the Upanishads, how are we to tell what subjects and what ideas the first author or the last collector was familiar with? To attempt the impossible may seem courageous, but it is hardly scholarlike."},{"ref":"258.20","t":"With regard to faulty or irregular readings, we can never know whether they are due to the original composers, the compilers, the repeaters, or lastly the writers of the Upanishads. It is easy to say that adre<em>s</em>ya (Mu<em>nd</em>. Up. I, 1, 6) ought to be ad<em>ri</em>sya; but who would venture to correct that form? Whenever that verse is quoted, it is quoted with adresya, not adrisya. The commentators themselves tell us sometimes that certain forms are either Vedic or due to carelessness (pramâdapâ<em>th</em>a); but that very fact shows that such a form, for instance, as samîyâta (Khâ<em>nd</em>. Up. I, 12, 3) rests on an old authority."},{"ref":"258.21","t":"No doubt, if we have the original text of an author, and can prove that his text was corrupted by later compilers or copyists or printers, we have a right to remove those later alterations, whether they be improvements or corruptions. But where, as in our case, we can never hope to gain access to original documents, and where we can only hope, by pointing out what is clearly more modern than the rest or, it may be, faulty, to gain an approximate conception of what the original composer may have had in his mind, before handing his composition over to the safe keeping of oral tradition, it is almost a duty to discourage, as much as lies in our power, the work of reconstructing an old text by so-called conjectural emendations or critical omissions."},{"ref":"258.22","t":"I have little doubt, for instance, that the three verses 16-18 in the first Vallî of the Ka<em>th</em>a-upanishad are later additions, but I should not therefore venture to remove them. Death had granted three boons to Na<em>k</em>iketas, and no more. In a later portion, however, of the Upanishad (II, 3), the expression s<em>ri</em>ṅkâ vittamayî occurs, which I have translated by ‘the road which leads to wealth.’ As it is said that Na<em>k</em>iketas did not choose that s<em>ri</em>ṅkâ, some reader must have supposed that a s<em>ri</em>ṅkâ was offered him by Death. S<em>ri</em>ṅkâ, however, meant commonly a string or necklace, and hence arose the idea that Death must have offered a necklace as an additional gift to Na<em>k</em>iketas. Besides this, there was another honour done to Na<em>k</em>iketas by M<em>ri</em>tyu, namely, his allowing the sacrifice which he had taught him, to be called by his name. This also, it was supposed, ought to have been distinctly mentioned before, and hence the insertion of the three verses 16-18. They are clumsily put in, for after punar evâha, ‘he said again,’ verse 16 ought not to have commenced by tam abravît, ‘he said to him.’ They contain nothing new, for the fact that the sacrifice is to be called after Na<em>k</em>iketas was sufficiently indicated by verse 19, ‘This, O Na<em>k</em>iketas, is thy fire which leads to heaven, which thou hast chosen as thy second boon.’ But so anxious was the interpolator to impress upon his hearers the fact that the sacrifice should in future go by that name, that, in spite of the metre, he inserted tavaiva, ‘of thee alone,’ in verse 19."},{"sp":"HDR","t":"II. The MUNDAKA-UPANISHAD."},{"ref":"259.1","t":"THIS IS AN Upanishad of the Atharva-veda. It is a Mantra-upanishad, i.e. it has the form of a Mantra. But, as the commentators observe, though it is written in verse, it is not, like other Mantras, to be used for sacrificial purposes. Its only object is to teach the highest knowledge, the knowledge of Brahman, which cannot be obtained either by sacrifices or by worship (upâsana), but by such teaching only as is imparted in the Upanishad. A man may a hundred times restrain his breath, &amp;c. but without the Upanishad his ignorance does not cease. Nor is it right to continue for ever in the performance of sacrificial and other good works, if one wishes to obtain the highest knowledge of Brahman. The Sannyâsin alone, who has given up everything, is qualified to know and to become Brahman. And though it might seem from Vedic legends that G<em>ri</em>hasthas also who continued to live with their families, performing all the duties required of them by law, had been in possession of the highest knowledge, this, we are told, is a mistake. Works and knowledge can be as little together as darkness and light."},{"ref":"259.2","t":"This Upanishad too has been often translated since it first appeared in the Persian translation of Dârâ Shukoh. My own copy of the text and <em>S</em>aṅkara’s commentary from the MS. in the Chambers Collection was made in October 1844. Both are now best accessible in the Bibliotheca Indica, where Dr. Roer has published the text, the commentary by <em>S</em>aṅkara, a gloss by Ânanda<em>gñ</em>âna, and an English translation with notes."},{"ref":"259.3","t":"The title of the Upanishad, Mu<em>nd</em>aka, has not yet been explained. The Upanishad is called Mu<em>nd</em>aka-upanishad, and its three chapters are each called Mu<em>nd</em>akam. Native commentators explain it as the shaving Upanishad, that is, as the Upanishad which cuts off the errors of the mind, like a razor. Another Upanishad also is called Kshurikâ, the razor, a name which is explained in the text itself as meaning an instrument for removing illusion and error. The title is all the more strange because Mu<em>nd</em>aka, in its commonest acceptation, is used as a term of reproach for Buddhist mendicants, who are called ‘Shavelings,’ in opposition to the Brâhmans, who dress their hair carefully, and often display by its peculiar arrangement either their family or their rank. Many doctrines of the Upanishads are, no doubt, pure Buddhism, or rather Buddhism is on many points the consistent carrying out of the principles laid down in the Upanishads. Yet, for that very reason, it seems impossible that this should be the origin of the name, unless we suppose that it was the work of a man who was, in one sense, a Mu<em>nd</em>aka, and yet faithful to the Brahmanic law."},{"sp":"HDR","t":"III. The TAITTIRÎYAKA-UPANISHAD."},{"ref":"260.1","t":"THE TAITTIRÎYAKA-UPANISHAD SEEMS to have had its original place in the Taittirîya-Âra<em>n</em>yaka. This Âra<em>n</em>yaka consists, as Rajendralal Mitra has shown in the Introduction to his edition of the work in the Bibliotheca Indica, of three portions. Out of its ten Prapâ<em>th</em>akas, the first six form the Âra<em>n</em>yaka proper, or the Karma-kâ<em>nd</em>a, as Sâya<em>n</em>a writes. Then follow Prapâ<em>th</em>akas VII, VIII, and IX, forming the Taittirîyaka-upanishad; and lastly, the tenth Prapâ<em>th</em>aka, the Yâ<em>gñ</em>ikî or Mahânârâya<em>n</em>a-upanishad, which is called a Khila, and was therefore considered by the Brâhmans themselves as a later and supplementary work."},{"ref":"260.2","t":"<em>S</em>aṅkara, in his commentary on the Taittirîyaka-upanishad, divides his work into three Adhyâyas, and calls the first <em>S</em>ikshâ-vallî, the second the Brahmânanda-vallî, while he gives no special name to the Upanishad explained in the third Adhyâya. This, however, may be due to a mere accident, for whenever the division of the Taittirîyaka-upanishad into Vallîs is mentioned, we always have three, the <em>S</em>ikshâ-vallî, the Brahmânanda-vallî, and the Bh<em>ri</em>gu-vallî. Properly, however, it is only the second Anuvâka of the seventh Prapâ<em>th</em>aka which deserves and receives in the text itself the name of <em>S</em>ikshâdhyâya, while the rest of the first Vallî ought to go by the name of Sa<em>m</em>hitâ-upanishad, or Sâ<em>m</em>hitî-upanishad."},{"ref":"260.3","t":"Sâya<em>n</em>a, in his commentary on the Taittirîya-âra<em>n</em>yaka, explains the seventh chapter, the <em>S</em>ikshâdhyâya (twelve anuvâkas), as Sâ<em>m</em>hitî-upanishad. His commentary, however, is called <em>S</em>ikshâ-bhâshya. The same Sâya<em>n</em>a treats the eighth and ninth Prapâ<em>th</em>akas as the Vâru<em>n</em>y-upanishad."},{"ref":"260.4","t":"The Ânanda-vallî and Bh<em>ri</em>gu-vallî are quoted among the Upanishads of the Âtharvana."},{"ref":"260.5","t":"At the end of each Vallî there is an index of the Anuvâkas which it contains. That at the end of the first Vallî is intelligible. It gives the Pratîkas, i.e. the initial words, of each Anuvâka, and states their number as twelve. At the end of the first Anuvâka, we have the final words ‘satyam vadishyâmi,’ and pa<em>ñk</em>a <em>k</em>a, i.e. five short paragraphs at the end. At the end of the second Anuvâka, where we expect the final words, we have the initial, i.e. <em>s</em>îkshâm, and then pa<em>ñk</em>a, i.e. five sections in the Anuvâka. At the end of the third Anuvâka, we have the final words, but no number of sections. At the end of the fourth Anuvâka, we have the final words of the three sections, followed by one paragraph; at the end of the fifth Anuvâka, three final words, and two paragraphs, though the first paragraph belongs clearly to the third section. In the sixth Anuvâka, we have the final words of the two Anuvâkas, and one paragraph. In the seventh Anuvâka, there is the final word sarvam, and one paragraph added. In the eighth Anuvâka, we have the initial word, and the number of sections, viz. ten. In the ninth Anuvâka, there are the final words of one section, and six paragraphs. In the tenth Anuvâka, there is the initial word, and the number of paragraphs, viz. six. In the eleventh Anuvâka, we have the final words of four sections, and seven paragraphs, the first again forming an integral portion of the last section. The twelfth Anuvâka has one section, and five paragraphs. If five, then the <em>s</em>ânti would here have to be included, while, from what is said afterwards, it is clear that as the first word of the Vallî is <em>s</em>am na<em>h</em>, so the last is vaktâram."},{"ref":"260.6","t":"In the second Vallî the index to each Anuvâka is given at the end of the Vallî."},{"ref":"260.7","t":"1st Anuvâka: pratîka: brahmavid, and some other catchwords, idam, ayam, idam. Number of sections, 21.<br>2nd Anuvâka: pratîka: annâd, and other catchwords; last word, pu<em>kkh</em>a. Sections, 26.<br>3rd Anuvâka: pratîka: prânam, and other catchwords; last word, pu<em>kkh</em>a. Sections, 22.<br>4th Anuvâka: pratîka: yata<em>h</em>, and other catchwords; last word, pu<em>kkh</em>a. Sections, 18.<br>5th Anuvâka: pratîka: vi<em>gñ</em>anam, and other catchwords; last word, pu<em>kkh</em>a. Sections, 22.<br>6th Anuvâka: pratîka: asanneva, then atha (deest in Taitt. Âr. 7). Sections, 28.<br>7th Anuvâka: pratîka: asat. Sections, 16.<br>8th Anuvâka: pratîka: bhîshâsmât, and other catchwords; last word, upasaṅkrâmati. Sections, 51.<br>9th Anuvâka: pratîka: yata<em>h</em> — kuta<em>sk</em>ana; then tam (deest in Taitt. Ar.). Sections, 11.<br> In the third Vallî the Anukramanî stands at the end.<br>1. The first word, bh<em>ri</em>gu<em>h</em>, and some other catchwords. Sections, 13.<br>2. The first word, annam. Sections, 12<br>3. The first word, prâ<em>n</em>am. Sections, 12.<br>4. The first word, manah. Sections, 12.<br>5. The first word, vi<em>gñ</em>ânam, and some other words. Sections, 12. <br>6. The first word, ânanda, and some other words. Sections, 10.<br>7. The first words, anna<em>m</em> na nindyât, prâ<em>n</em>a<em>h</em>, <em>s</em>arîram. Sections, 11.<br>8. The first words, anna<em>m</em> na pari<em>k</em>akshîta, âpo <em>g</em>yoti<em>h</em>. Sections, 11.<br>9. The first words, anna<em>m</em> bahu kurvîta p<em>ri</em>thivîm âkâ<em>s</em>a. Sections, 11.<br>10. The first words, na ka<em>ñk</em>ana. Sections 61. The last words of each section are given for the tenth Anuvâka."},{"sp":"HDR","t":"IV. The BRIHADÂRANYAKA-UPANISHAD."},{"ref":"261.1","t":"THIS UPANISHAD HAS been so often edited and discussed that it calls for no special remarks. It forms part of the Satapatha-brâhma<em>n</em>a. In the Mâdhyandina-<em>s</em>âkhâ of that Brâhma<em>n</em>a, which has been edited by Professor Weber, the Upanishad, consisting of six adhyâyas, begins with the fourth adhyâya (or third prapâ<em>th</em>aka) of the fourteenth book."},{"ref":"261.2","t":"There is a commentary on the B<em>ri</em>hadâra<em>n</em>yaka-upanishad by Dviveda<em>s</em>rînârâya<em>n</em>asûnu Dvivedagaṅga, which has been carefully edited by Weber in his great edition of the <em>S</em>atapatha-brâhma<em>n</em>a from a MS. in the Bodleian Library, formerly belonging to Dr. Mill, in which the Upanishad is called Mâdhyandinîya-brâhma<em>n</em>a-upanishad."},{"ref":"261.3","t":"In the Kâ<em>n</em>va-<em>s</em>âkhâ the B<em>ri</em>hadâra<em>n</em>yaka-upanishad forms the seventeenth book of the <em>S</em>atapatha-brâhma<em>n</em>a, consisting of six adhyâyas."},{"ref":"261.4","t":"As <em>S</em>aṅkara’s commentary and the gloss of Ânandatîrtha, edited by Dr. Roer in the Bibliotheca Indica, follow the Kâ<em>n</em>va-<em>s</em>âkhâ, I have followed the same text in my translation."},{"ref":"261.5","t":"Besides Dr. Roer’s edition of the text, commentary and gloss of this Upanishad, there is Poley’s edition of the text. There is also a translation of it by Dr. Roer, with large extracts from <em>S</em>aṅkara’s commentary."},{"sp":"HDR","t":"V. The SVETÂSVATARA-UPANISHAD."},{"ref":"262.1","t":"THE <em>S</em>VETÂ<em>S</em>VATARA-UPANISHAD HAS been handed down as one of the thirty-three Upanishads of the Taittirîyas, and though this has been doubted, no real argument has ever been brought forward to invalidate the tradition which represents it as belonging to the Taittirîya or Black Ya<em>g</em>ur-veda."},{"ref":"262.2","t":"It is sometimes called <em>S</em>vetâ<em>s</em>vatarâ<em>n</em>âm Mantropanishad (), and is frequently spoken of in the plural, as <em>S</em>vetâ<em>s</em>vataropanishada<em>h</em>. At the end of the last Adhyâya we read that <em>S</em>vetâ<em>s</em>vatara told it to the best among the hermits, and that it should be kept secret, and not be taught to any one except to a son or a regular pupil. It is also called <em>S</em>vetâ<em>s</em>va, though, it would seem, for the sake of the metre only. The <em>S</em>vetâ<em>s</em>vataras are mentioned as a <em>S</em>âkha, subordinate to the <em>K</em>arakas; but of the literature belonging to them in particular, nothing is ever mentioned beyond this Upanishad."},{"ref":"262.3","t":"<em>S</em>vetâ<em>s</em>vatara means a white mule, and as mules were known and prized in India from the earliest times, <em>S</em>vetâ<em>s</em>vatara, as the name of a person, is no more startling than <em>S</em>vetâ<em>s</em>va, white horse, an epithet of Ar<em>g</em>una. Now as no one would be likely to conclude from the name of one of the celebrated Vedic <em>Ri</em>shis, <em>S</em>yâvâ<em>s</em>va, i.e. black horse, that negro influences might be discovered in his hymns, it is hardly necessary to say that all speculations as to Christian influences, or the teaching of white Syro-Christian missionaries, being indicated by the name of <em>S</em>vetâ<em>s</em>vatara, are groundless."},{"ref":"262.4","t":"The <em>S</em>vetâ<em>s</em>vatara-upanishad holds a very high rank among the Upanishads. Though we cannot say that it is quoted by name by Bâdarâyana in the Vedânta-sûtras, it is distinctly referred to as sruta or revealed. It is one of the twelve Upanishads chosen by Vidyâranya in his Sarvopanishad-arthânabhûtiprakâ<em>s</em>a, and it was singled out by <em>S</em>aṅkara as worthy of a special commentary."},{"ref":"262.5","t":"The <em>S</em>vetâ<em>s</em>vatara-upanishad seems to me one of the most difficult, and at the same time one of the most interesting works of its kind. Whether on that and on other grounds it should be assigned to a more ancient or to a more modern period is what, in the present state of our knowledge, or, to be honest, of our ignorance of minute chronology during the Vedic period, no true scholar would venture to assert. We must be satisfied to know that, as a class, the Upanishads are presupposed by the Kalpa-sûtras, that some of them, called Mantra-upanishads, form part of the more modern Sa<em>m</em>hitâs, and that there are portions even in the Rig-veda-sa<em>m</em>hitâ for which the name of Upanishad is claimed by the Anukrama<em>n</em>îs. We find them most frequent, however, during the Brâhma<em>n</em>a-period, in the Brâhma<em>n</em>as themselves, and, more especially, in those portions which are called Âra<em>n</em>yakas, while a large number of them is referred to the Atharva-veda. That, in imitation of older Upanishads, similar treatises were composed to a comparatively recent time, has, of course, long been known."},{"ref":"262.6","t":"But when we approach the question whether among the ancient and genuine Upanishads one may be older than the other, we find that, though we may guess much, we can prove nothing. The Upanishads belonged to Parishads or settlements spread all over India. There is a stock of ideas, even of expressions, common to most of them. Yet, the ideas collected in the Upanishads cannot all have grown tip in one and the same place, still less in regular succession. They must have had an independent growth, determined by individual and local influences, and opinions which in one village might seem far advanced, would in another be looked upon as behind the world. We may admire the ingeniousness of those who sometimes in this, sometimes in that peculiarity see a clear indication of the modern date of an Upanishad, but to a conscientious scholar such arguments are really distasteful for the very sake of their ingeniousness. He knows that they will convince many who do not know the real difficulties; he knows they will have to be got out of the way with no small trouble, and he knows that, even if they should prove true in the end, they will require very different support from what they have hitherto received, before they can be admitted to the narrow circle of scientific facts."},{"ref":"262.7","t":"While fully admitting therefore that the <em>S</em>vetâ<em>s</em>vatara-upanishad has its peculiar features and its peculiar difficulties, I must most strongly maintain that no argument that has as yet been brought forward, seems to me to prove, in any sense of the word, its modern character."},{"ref":"262.8","t":"It has been said, for instance, that the <em>S</em>vetâ<em>s</em>vatara-upanishad is a sectarian Upanishad, because, when speaking of the Highest Self or the Highest Brahman, it applies such names to him as Hara (I, 10), Rudra (II, 17; III, 2; 4; IV, 12; 21; 22), <em>S</em>iva (III, 14; IV, 10), Bhagavat (III, 14), Agni, Âditya, Vâyu, &amp;c. (IV, 2). But here it is simply taken for granted that the idea of the Highest Self was developed first, and, after it had reached its highest purity, was lowered again by an identification with mythological and personal deities. The questions whether the conception of the Highest Self was formed once and once only, whether it was formed after all the personal and mythological deities had first been merged into one Lord (Pra<em>g</em>âpati), or whether it was discovered behind the veil of any other name in the mythological pantheon of the past, have never been mooted. Why should not an ancient Rishi have said: What we have hitherto called Rudra, and what we worship as Agni, or <em>S</em>iva, is in reality the Highest Self, thus leaving much of the ancient mythological phraseology to be used with a new meaning? Why should we at once conclude that late sectarian worshippers of mythological gods replaced again the Highest Self, after their fathers had discovered it, by their own sectarian names? If we adopt the former view, the Upanishads, which still show these rudera of the ancient temples, would have to be considered as more primitive even than those in which the idea of the Brahman or the Highest Self has reached its utmost purity."},{"ref":"262.9","t":"It has been considered a very strong argument in support of the modern and sectarian character of the <em>S</em>vetâ<em>s</em>vatara-upanishad, that ‘it inculcates what is called Bhakti, or implicit reliance on the favour of the deity worshipped.’ Now it is quite true that this Upanishad possesses a very distinct character of its own, by the stress which it lays on the personal, and sometimes almost mythical character of the Supreme Spirit; but, so far from inculcating bhakti, in the modern sense of the word, it never mentions that word, except in the very last verse, a verse which, if necessary, certain critics would soon dispose of as a palpable addition. But that verse says no more than this: ‘If these truths (of the Upanishad) have been told to a high-minded man, who feels the highest devotion for God, and for his Guru as for God, then they will shine forth indeed.’ Does that prove the existence of Bhakti as we find it in the Sâ<em>nd</em>ilya-sûtras?"},{"ref":"262.10","t":"Again, it has been said that the <em>S</em>vetâ<em>s</em>vatara-upanishad is sectarian in a philosophical sense, that it is in fact an Upanishad of the Sâṅkhya system of philosophy, and not of the Vedânta. Now I am quite willing to admit that, in its origin, the Vedânta philosophy is nearer to the Vedic literature than any other of the six systems of philosophy, and that if we really found doctrines, peculiar to the Sâṅkhya, and opposed to the Vedânta, in the <em>S</em>vetâ<em>s</em>vatara-upanishad, we might feel inclined to assign to our Upanishad a later date. But where is the proof of this?"},{"ref":"262.11","t":"No doubt there are expressions in this Upanishad which remind us of technical terms used at a later time in the Sâṅkhya system of philosophy, but of Sâṅkhya doctrines, which I had myself formerly suspected in this Upanishad, I can on closer study find very little. I think it was Mr. Gough who, in his Philosophy of the Upanishads, for the first time made it quite clear that the teaching of our Upanishad is, in the main, the same as that of the other Upanishads. ‘The <em>S</em>vetâ<em>s</em>vatara-upanishad teaches,’ as he says, ‘the unity of souls in the one and only Self; the unreality of the world as a series of figments of the self-feigning world-fiction; and as the first of the fictitious emanations, the existence of the Demiurgos or universal soul present in every individual soul, the deity that projects the world out of himself, that the migrating souls may find the recompense of their works in former lives.’"},{"ref":"262.12","t":"I do not quite agree with this view of the Î<em>s</em>vara, whom Mr. Gough calls the Demiurgos, but he seems to me perfectly right when he says that the <em>S</em>vetâ<em>s</em>vatara-upanishad propounds in Sâṅkhya terms the very principles that the Sâṅkhya philosophers make it their business to subvert. One might doubt as to the propriety of calling certain terms ‘Sâṅkhya terms’ in a work written at a time when a Sâṅkhya philosophy, such as we know it as a system, had as yet no existence, and when the very name Sâṅkhya meant something quite different from the Sâṅkhya system of Kapila. Sâṅkhya is derived from saṅkhyâ, and that meant counting, number, name, corresponding very nearly to the Greek λόγος. Sâṅkhya, as derived from it, meant originally no more than theoretic philosophy, as opposed to yoga, which meant originally practical religious exercises and penances, to restrain the passions and the senses in general. All other interpretations of these words, when they had become technical names, are of later date."},{"ref":"262.13","t":"But even in their later forms, whatever we may think of the coincidences and differences between the Sâṅkhya and Vedânta systems of philosophy, there is one point on which they are diametrically opposed. Whatever else the Sâṅkhya may be, it is dualistic; whatever else the Vedânta may be, it is monistic. In the Sâṅkhya, nature, or whatever else we may call it, is independent of the purusha; in the Vedânta it is not. Now the <em>S</em>vetâ<em>s</em>vatara-upanishad states distinctly that nature, or what in the Sâṅkhya philosophy is intended by Pradhâna, is not an independent power, but a power (<em>s</em>akti) forming the very self of the Deva. ‘Sages,’ we read, ‘devoted to meditation and concentration, have seen the power belonging to God himself, hidden in its own qualities.’"},{"ref":"262.14","t":"What is really peculiar in the <em>S</em>vetâ<em>s</em>vatara-upanishad is the strong stress which it lays on the personality of the Lord, the Î<em>s</em>vara, Deva, in the passage quoted, is perhaps the nearest approach to our own idea of a personal God, though without the background which the Vedânta always retains for it. It is God as creator and ruler of the world, as îsvara, lord, but not as Paramâtman, or the Highest Self. The Paramâtman constitutes, no doubt, his real essence, but creation and creator have a phenomenal character only. The creation is mâyâ, in its original sense of work, then of phenomenal work, then of illusion. The creator is mâyin, in its original sense of worker or maker, but again, in that character, phenomenal only. The Gunas or qualities arise, according to the Vedânta, from prakriti or mâyâ, within, not beside, the Highest Self, and this is the very idea which is here expressed by ‘the Self-power of God, hidden in the gunas or determining qualities.’ How easily that sakti or power may become an independent being, as Mâyâ, we see in such verses as:"},{"ref":"262.15","t":"<em>Sarvabhûteshu sarvâtman yâ saktir aparâbhavâ<br>Gunâsrayâ namas tasyai sasvatâyai paresvara.</em>"},{"ref":"262.16","t":"But the important point is this, that in the <em>S</em>vetâ<em>s</em>vatara-upanishad this change has not taken place. Throughout the whole of it we have one Being only, as the cause of everything, never two. Whatever Sâṅkhya philosophers of a later date may have imagined that they could discover in that Upanishad in support of their theories, there is not one passage in it which, if rightly interpreted, not by itself, but in connection with the whole text, could be quoted in support of a dualistic philosophy such as the Sâṅkhya, as a system, decidedly is."},{"ref":"262.17","t":"If we want to understand, what seems at first sight contradictory, the existence of a God, a Lord, a Creator, a Ruler, and at the same time the existence of the super-personal Brahman, we must remember that the orthodox view of the Vedânta is not what we should call Evolution, but Illusion. Evolution of the Brahman, or Pari<em>n</em>âma, is heterodox, illusion or Vivarta is orthodox Vedânta. Brahman is a concept involving such complete perfection that with it evolution, or a tendency towards higher perfection, is impossible. If therefore there is change, that change can only be illusion, and can never claim the same reality as Brahman. To put it metaphorically, the world, according to the orthodox Vedântin, does not proceed from Brahman as a tree from a germ, but as a mirage from the rays of the sun. The world is, as we express it, phenomenal only, but whatever objective reality there is in it, is Brahman, ‘das Ding an sich,’ as Kant might call it."},{"ref":"262.18","t":"Then what is Î<em>s</em>vara, or Deva, the Lord or God? The answers given to this question are not very explicit. Historically, no doubt, the idea of the Î<em>s</em>vara, the personal God, the creator and ruler, the omniscient and omnipotent, existed before the idea of the absolute Brahman, and after the idea of the Brahman had been elaborated, the difficulty of effecting a compromise between the two ideas, had to be overcome. Î<em>s</em>vara, the Lord, is Brahman, for what else could he be? But he is Brahman under a semblance, the semblance, namely, of a personal creating and governing God. He is not created, but is the creator, an office too low, it was supposed, for Brahman. The power which enabled Î<em>s</em>vara to create, was a power within him, not independent of him, whether we call it Devâtmasakti, Mâyâ, or Prakriti. That power is really inconceivable, and it has assumed such different forms in the mind of different Vedântists, that in the end Mâyâ herself is represented as the creating power, nay, as having created Î<em>s</em>vara himself."},{"ref":"262.19","t":"In our Upanishad, however, Î<em>s</em>vara is the creator, and though, philosophically speaking, we should say that be was conceived as phenomenal, yet we must never forget that the phenomenal is the form of the real, and Î<em>s</em>vara therefore an aspect of Brahman. ‘This God,’ says Pramâda Dâsa Mitra, ’is the spirit conscious of the universe. Whilst an extremely limited portion, and that only of the material universe, enters into my consciousness, the whole of the conscious universe, together, of course, with the material one that hangs upon it, enters into the consciousness of God.’ And again, ‘Whilst we (the <em>g</em>îvâtmans) are subject to Mâyâ, Mâyâ is subject to Î<em>s</em>vara. If we truly know Î<em>s</em>vara, we know him as Brahman; if we truly know ourselves, we know ourselves as Brahman. This being so, we must not be surprised if sometimes we find Î<em>s</em>vara sharply distinguished from Brahman, whilst at other times Î<em>s</em>vara, and Brahman are interchanged.’"},{"ref":"262.20","t":"Another argument in support of the sectarian character of the <em>S</em>vetâ<em>s</em>vatara-upanishad is brought forward, not by European students only, but by native scholars, namely, that the very name of Kapila, the reputed founder of the Sâṅkhya philosophy, occurs in it. Now it is quite true that if we read the second verse of the fifth Adhyâya by itself, the occurrence of the word Kapila may seem startling. But if we read it in connection with what precedes and follows, we shall see hardly anything unusual in it. It says:"},{"ref":"262.21","t":"‘It is he who, being one only, rules over every germ (cause), over all forms, and over all germs; it is he who, in the beginning, bears in his thoughts the wise son, the fiery, whom he wished to look on while he was born.’"},{"ref":"262.22","t":"Now it is quite clear to me that the subject in this verse is the same as in IV, II, where the same words are used, and where yo yoni<em>m</em> yonim adhitish<em>th</em>aty eka<em>h</em> refers clearly to Brahman. It is equally clear that the prasûta, the son, the offspring of Brahman, in the Vedânta sense, can only be the same person who is elsewhere called Hira<em>n</em>yagarbha, the personified Brahman. Thus we read before, III, 4, ‘He the creator and supporter of the gods, Rudra, the great seer (maharshi), the lord of all, formerly gave birth to Hira<em>n</em>yagarbha;’ and in IV, 11, we have the very expression which is used here, namely, ‘that he saw Hira<em>n</em>yagarbha being born.’ Unfortunately, a new adjective is applied in our verse to Hira<em>n</em>yagarbha, namely, kapila, and this has called forth interpretations totally at variance with the general tenor of the Upanishad. If, instead of kapilam, reddish, fiery, any other epithet had been used of Hira<em>n</em>yagarbha, no one, I believe, would have hesitated for a moment to recognise the fact that our text simply repeats the description of Hira<em>n</em>yagarbha in his relation to Brahman, for the other epithet <em>ri</em>shim, like maharshim, is too often applied to Brahman himself and to Hira<em>n</em>yagarbha to require any explanation."},{"ref":"262.23","t":"But it is a well known fact that the Hindus, even as early as the Brâhma<em>n</em>a-period, were fond of tracing their various branches of knowledge back to Brahman or to Brahman Svayambhû and then through Pra<em>g</em>âpati, who even in the Rig-veda (X, 121, 10) replaces Hira<em>n</em>yagarbha, and sometimes through the Devas, such as Mrityu, Vâyu, Indra, Agni, &amp;c. to the various ancestors of their ancient families."},{"ref":"262.24","t":"In the beginning of the Mu<em>nd</em>akopanishad we are told that Brahman told it to Atharvan, Atharvan to Aṅgir, Aṅgir to Satyavâha Bhâradvâga, Bhâradvâga to Aṅgiras, Aṅgiras to <em>S</em>aunaka. Manu, the ancient lawgiver, is called both Haira<em>n</em>yagarbha and Svâyambhuva, as descended from Svâyambhu or from Hira<em>n</em>yagarbha. Nothing therefore was more natural than that the same tendency should have led some one to assign the authorship of a great philosophical system like the Sâṅkhya to Hira<em>n</em>yagarbha, if not to Brahman Svayambhû. And if the name of Hira<em>n</em>yagarbha had been used already for the ancestors of other sages, and the inspirers of other systems, what could be more natural than that another name of the same Hira<em>n</em>yagarbha should be chosen, such as Kapila. If we are told that Kapila handed his knowledge to Âsuri, Âsuri to Pa<em>ñk</em>a<em>s</em>ikha, this again is in perfect keeping with the character of literary tradition in India. Âsuri occurs in the Va<em>m</em>sas of the <em>S</em>atapatha-brâhma<em>n</em>a (see above, p, 226); Pa<em>ñk</em>asikha, having five tufts, might be either a general name or a proper name of an ascetic, Buddhist or otherwise. He is quoted in the Sâṅkhya-sûtras, V, 32; VI, 68."},{"ref":"262.25","t":"But after all this was settled, after Kapila had been accepted, like Hira<em>n</em>yagarbha, as the founder of a great system of philosophy, there came a reaction. People had now learnt to believe in a real Kapila, and when looking out for credentials for him, they found them wherever the word Kapila occurred in old writings. The question whether there ever was a real historical person who took the name of Kapila and taught the Sâṅkhya-sûtras, does not concern us here. I see no evidence for it. What is instructive is this, that our very passage, which may have suggested at first the name of Kapila, as distinct from Hira<em>n</em>yagarbha, Kapila, was later on appealed to to prove the primordial existence of a Kapila, the founder of the Sâṅkhya philosophy. However, it requires but a very slight acquaintance with Sanskrit literature and very little reflection in order to see that the author of our verse could never have dreamt of elevating a certain Kapila, known to him as a great philosopher, if there ever was such a man, to a divine rank. Hira<em>n</em>yagarbha kapila may have given birth to Kapila, the hero of the Sâṅkhya philosophers, but Kapila, a real human person, was never changed into Hira<em>n</em>yagarbha kapila."},{"ref":"262.26","t":"Let us see now what the commentators say. <em>S</em>aṅkara first explains kapilam by kanaka<em>m</em> kapilavar<em>n</em>am.... Hira<em>n</em>yagarbham. Kapilo ‘gra<em>g</em>a iti purâ<em>n</em>ava<em>k</em>anât. Kapilo Hira<em>n</em>yagarbho vâ nirdi<em>s</em>yate. But he afterwards quotes some verses in support of the theory that Kapila was a Paramarshi, a portion of Vish<em>n</em>u, intended to destroy error in the K<em>ri</em>ta Yuga, a teacher of the Sâṅkhya philosophy."},{"ref":"262.27","t":"Vigñânâtman explains the verse rightly, and without any reference to Kapila, the Sâṅkhya teacher."},{"ref":"262.28","t":"<em>S</em>aṅkarânanda goes a step further, and being evidently fully aware of the misuse that had been made of this passage, even in certain passages of the Mahâbhârata (XII, 13254, 13703), and elsewhere, declares distinctly that kapila cannot be meant for the teacher of the Sâṅkhya (na tu sâṅkhyapra<em>n</em>etâ kapila<em>h</em>, nâmamâtrasâmyena tadgraha<em>n</em>e syâd atiprasaṅga<em>h</em>). He is fully aware of the true interpretation, viz. avyâk<em>ri</em>tasya prathamakâryabhûta<em>m</em> kapila<em>m</em> vi<em>k</em>itravar<em>n</em>a<em>m gñ</em>ânakriyâ<em>s</em>aktyâtmaka<em>m</em> Hira<em>n</em>yagarbham ityarthah, but he yields to another temptation, and seems to prefer another view which makes Kapila Vâsudevasyâvatârabûta<em>m</em> Sagaraputrâ<em>n</em>â<em>m</em> dagdhâram, an Avatâra of Vâsudeva, the burner of the sons of Sagara. What vast conclusions may be drawn from no facts, may be seen in Weber’s Indische Studien, vol. i,, and even in his History of Indian Literature, published in 1878."},{"ref":"262.29","t":"Far more difficult to explain than these supposed allusions to the authors and to the teaching of the Sâṅkhya philosophy are the frequent references in the <em>S</em>vetâ<em>s</em>vatara-upanishad to definite numbers, which are supposed to point to certain classes of subjects as arranged in the Sâṅkhya and other systems of philosophy. The Sâṅkhya philosophy is fond of counting and arranging, and its very name is sometimes supposed to have been chosen because it numbers (sankhyâ) the subjects of which it treats. It is certainly true that if we meet, as we do in the <em>S</em>vetâ<em>s</em>vatara-upanishad, with classes of things, numbered as one, two, three, five, eight, sixteen, twenty, forty-eight, fifty and more, and if some of these numbers agree with those recognised in the later Sâṅkhya and Yoga systems, we feel doubtful as to whether these coincidences are accidental, or whether, if not accidental, they are due to borrowing on the part of those later systems, or on the part it impossible to come to a decision on this point. Even so early as the hymns of the Rig-veda we meet with these numbers assigned to days and months and seasons, rivers and countries, sacrifices and deities. They clearly prove the existence of a considerable amount of intellectual labour which had become fixed and traditional before the composition of certain hymns, and they prove the same in the case of certain Upanishads. But beyond this, for the present, I should not like to go; and I must say that the attempts of most of the Indian commentators at explaining such numbers by a reference to later systems of philosophy or cosmology, are generally very forced and unsatisfactory."},{"ref":"262.30","t":"One more point I ought to mention as indicating the age of the <em>S</em>vetâ<em>s</em>vatara-upanishad, and that is the obscurity of many of its verses, which may be due to a corruption of the text, and the number of various readings, recognised as such, by the commentators. Some of them have been mentioned in the notes to my translation."},{"ref":"262.31","t":"The text of this Upanishad was printed by Dr. Roer in the Bibliotheca Indica, with <em>S</em>aṅkara’s commentary. I have consulted besides, the commentary of Vi<em>gñ</em>ânâtman, the pupil of Paramaha<em>m</em>sa-parivrâ<em>g</em>akâ<em>k</em>ârya-<em>s</em>rîmag-<em>Gñ</em>ânotta-mâ<em>k</em>ârya, MS. I. O. 1133; and a third commentary, by <em>S</em>aṅkarânanda, the pupil of Paramaha<em>m</em>sa-parivrâ<em>g</em>akâ<em>k</em>âryânandâtman, MS. I. O. 1878. These were kindly lent me by Dr. Rost, the learned and liberal librarian of the India Office."},{"sp":"HDR","t":"VI. PRASÑA-UPANISHAD."},{"ref":"263.1","t":"THIS UPANISHAD IS called the Pra<em>sñ</em>a or Sha<em>t</em>-pra<em>sñ</em>a-upanishad, and at the end of a chapter we find occasionally iti pra<em>sñ</em>aprativa<em>k</em>anam, i.e. thus ends the answer to the question. It is ascribed to the Atharva-veda, and occasionally to the Pippalâda-<em>s</em>âkhâ, one of the most important <em>s</em>âkhâs of that Veda. Pippalâda is mentioned in the Upanishad as the name of the principal teacher."},{"ref":"263.2","t":"<em>S</em>aṅkara, in the beginning of his commentary, says:"},{"ref":"263.3","t":"Mantroktasyârthasya vistarânuvâdidam Brâhma<em>n</em>am ârabhyate, which would mean ‘this Brâhma<em>n</em>a is commenced as more fully repeating what has been declared in the Mantra.’ This, however, does not, I believe, refer to a Mantra or hymn in the Atharva-veda-samhitâ, but to the Mu<em>nd</em>aka-upanishad, which, as written in verse, is sometimes spoken of as a Mantra, or Mantropanishad. This is also the opinion of Ânandagiri, who says, I one might think that it was mere repetition (punarukti), if the essence of the Self, which has been explained by the Mantras, were to be taught here again by the Brâhma<em>n</em>a.’ For he adds, ‘by the Mantras “Brahma devânâm,” &amp;c.’ and this is evidently meant for the beginning of the Mu<em>nd</em>aka-upanishad, ‘Brahmâ devânâm.’ Ânandagiri refers again to the Mu<em>nd</em>aka in order to show that the Pra<em>sñ</em>a is not a mere repetition, and if <em>S</em>aṅkara calls the beginning of it a Brâhma<em>n</em>a, this must be taken in the more general sense of ‘what is not Mantra.’ Mantropanishad is a name used of several Upanishads which are written in verse, and some of which, like the Î<em>s</em>â, have kept their place in the Sa<em>m</em>hitâs."},{"sp":"HDR","t":"VII. MAITRÂYANA-BRÂHMANA-UPANISHAD."},{"ref":"264.1","t":"IN THE CASE of this Upanishad we must first of all attempt to settle its right title. Professor Cowell, in his edition and translation of it, calls it Maitri or Maitrâya<em>n</em>îya-upanishad, and states that it belongs to the Maitrâya<em>n</em>îya-<em>s</em>âkhâ of the Black Ya<em>g</em>ur-veda, and that it formed the concluding portion of a lost Brâhma<em>n</em>a of that <em>S</em>âkhâ, being preceded by the sacrificial (karma) portion, which consisted of four books."},{"ref":"264.2","t":"In his MSS. the title varied between Maitry-upanishad and Maitrî-<em>s</em>âkhâ-upanishad. A Poona MS. calls it Maitrâya<em>n</em>îya-<em>s</em>âkhâ-upanishad, and a MS. copied for Baron von Eckstein, Maitrâya<em>n</em>îyopanishad. I myself in the Alphabetical List of the Upanishads, published in the journal of the German Oriental Society, called it, No. 104, Maitrâya<em>n</em>a or Maitrî-upanishad, i.e. either the Upanishad of the Maitrâya<em>n</em>as, or the Upanishad of Maitrî, the principal teacher."},{"ref":"264.3","t":"In a MS. which I received from Dr. Burnell, the title of our Upanishad is Maitrâya<em>n</em>î-brâhma<em>n</em>a-upanishad, varying with Maitrâya<em>n</em>î-brâhma<em>n</em>a-upanishad, and Srîyagus<em>s</em>âkhâyâm Maitrâya<em>n</em>îya-brâhma<em>n</em>a-upanishad."},{"ref":"264.4","t":"The next question is by what name this Upanishad is quoted by native authorities. Vidyâranya, in his Sarvopanishad-arthânubhûtiprakâ<em>s</em>a, v. 1, speaks of the Maitrâya<em>n</em>îyanâmnî yâ<em>g</em>ushî <em>s</em>âkhâ, and he mentions Maitra (not Maitrî) as the author of that <em>S</em>âkhâ. (vv. 55,150)."},{"ref":"264.5","t":"In the Muktikâ-upanishad we meet with the name of Maitrâya<em>n</em>î as the twenty-fourth Upanishad, with the name of Maitreyî as the twenty-ninth; and again, in the list of the sixteen Upanishads of the Sâma-veda, we find Maitrâya<em>n</em>î and Maitreyî as the fourth and fifth."},{"ref":"264.6","t":"Looking at all this evidence, I think we should come to the conclusion that our Upanishad derives its name from the <em>S</em>âkhâ of the Maitrâya<em>n</em>as, and may therefore be called Maitrâya<em>n</em>a-upanishad or Maitrâya<em>n</em>î Upanishad. Maitrâya<em>n</em>a-brâhma<em>n</em>a-upanishad seems likewise correct, and Maitrâya<em>n</em>i-brâhma<em>n</em>a-upanishad, like Kaushîtaki-brâhma<em>n</em>a-upanishad and Vâ<em>g</em>asaneyi-sa<em>m</em>hitopanishad, might be defended, if Maitrâyanîn were known as a further derivative of Maitrâya<em>n</em>a. If the name is formed from the teacher Maitrî or Maitra, the title of Maitrî-upanishad would also be correct, but I doubt whether Maitrî-upanishad would admit of any grammatical justification."},{"ref":"264.7","t":"Besides this Maitrâya<em>n</em>a-brâhma<em>n</em>a-upanishad, however, I possess a MS. of what is called the Maitreyopanishad, sent to me likewise by the late Dr. Burnell. It is very short, and contains no more than the substance of the first Prapâ<em>th</em>aka of the Maitrâya<em>n</em>a-brâhma<em>n</em>a-upanishad. I give the text of it, as far as it can be restored from the one MS. in my possession:"},{"ref":"264.8","t":"Hari<em>h</em> Om. B<em>ri</em>hadratho vai nâma râ<em>g</em>â vairâ<em>g</em>ye putra<em>m</em> nidhâpayitvedam a<em>s</em>â<em>s</em>vatam manyamâna<em>h</em> sarîra<em>m</em> vairâgyam upeto ‘ra<em>n</em>ya<em>m</em> nir<em>g</em>agâma. Sa tatra paramam tapa âdityam udîkshamâ<em>n</em>a ûrdhvas tish<em>th</em>aty. Ante sahasrasya muner antikam â<em>g</em>agâma. Atha B<em>ri</em>hadratho brahmavitpravaram munîndra<em>m</em> sampû<em>g</em>ya stutvâ bahu<em>s</em>a<em>h</em> pra<em>n</em>âmam akarot. So ‘bravîd agnir ivâdhûmakas te<em>g</em>asâ nirdahann ivâtmavid Bhagavâ<em>ñ kh</em>âkâyanya, uttish<em>th</em>ottish<em>th</em>a vara<em>m</em> v<em>rin</em>îshveti râ<em>g</em>ânam abravît. Sa tasmai punar namask<em>ri</em>tyovâ<em>k</em>a, Bhagavan nâ(ha)mâtmavit tva<em>m</em> tattvavi<em>k kh</em>u<em>s</em>rumo vayam; sa tvam no brûhity etad vratam purastâd a<em>s</em>akyam mâ pri<em>kkh</em>a pra<em>sñ</em>am Aikshvâkânyân kâmân v<em>rin</em>îshveti Sâkâyanya<em>h</em>. <em>S</em>arîrasya <em>s</em>arîre (sic) <em>k</em>ara<em>n</em>âv abhim<em>ris</em>yamâno râ<em>g</em>emâ<em>m</em> gâthâ<em>m g</em>agâda. 1"},{"ref":"264.9","t":"Bhagavann, asthi<em>k</em>armasnâyuma<em>gg</em>âmâ<em>m</em>sa<em>s</em>ukla<em>s</em>o<em>n</em>ita<em>s</em>reshmâ<em>s</em>rudashikâvi<em>n</em>mûtrapittakaphasa<em>m</em>ghâte durgandhe ni<em>h</em>sâre ‘smi<em>ñ kh</em>arîre ki<em>m</em> kâmabhogai<em>h</em>. 2"},{"ref":"264.10","t":"Kâmakrodhalobhamohabhayavishâdershesh<em>t</em>aviyogânish<em>t</em>asamprayogakshutpipâsâ<em>g</em>arâm<em>ri</em>tyuroga<em>s</em>okâdyair abhihate ‘smi<em>ñ kh</em>arîre ki<em>m</em> kâmabhogai<em>h</em>. 3"},{"ref":"264.11","t":"Sarva<em>m k</em>eda<em>m</em> kshayish<em>n</em>u pa<em>s</em>yâmo yatheme da<em>m</em>sama<em>s</em>akâdayas t<em>rin</em>avan na<em>s</em>yata yodbhûtapradhva<em>m</em>sina<em>h</em>. 4"},{"ref":"264.12","t":"Atha kim etair vâ pare ‘nye dhamartharâ<em>s</em> (sic) <em>k</em>akravartina<em>h</em> Sudyumnabhûridyumnakuvalayâ<em>s</em>vayauvanâ<em>s</em>vavaddh<em>ri</em>yâ<em>s</em>vâ<em>s</em>vapati<em>h s</em>a<em>s</em>abindur hari<em>sk</em>andro ‘<em>m</em>barîsho nanukastvayâtir yayâtir a<em>n</em>ara<em>n</em>yokshasenâdayo marutabharataprabh<em>ri</em>tayo râ<em>g</em>âno mishato bandhuvargasya mahatî<em>m s</em>riya<em>m</em> tyaktvâsmâl lokâd amu<em>m</em> lokam prayânti. 5."},{"ref":"264.13","t":"Atha kim etair vâ pare ‘nye gandharvâsurayaksharâkshasabhûtaga<em>n</em>api<em>s</em>â<em>k</em>oragrahâdinâ<em>m</em> nirodhanam pa<em>s</em>yâma<em>h</em>. 6"},{"ref":"264.14","t":"Atha kim etair vânyanâ<em>m</em> sosha<em>n</em>a<em>m</em> mahâr<em>n</em>avânâ<em>m s</em>ikhari<em>n</em>âm prapatana<em>m</em> dhruvasya pra<em>k</em>alana<em>m</em> vâtarû<em>n</em>â<em>m</em> nima<em>gg</em>anam p<em>ri</em>thivyâ<em>h</em> sthânâpasara<em>n</em>a<em>m</em> surâ<em>n</em>âm. So ‘ham ity etadvidhe ‘smin sa<em>m</em>sâre ki<em>m</em> kâmopabhogair yair evâ<em>s</em>ritasya sak<em>ri</em>d âvartana<em>m</em> d<em>ris</em>yata ity uddhartum arhasi tyandodapânabheka ivâham asmin sa<em>m</em> Bhagavas tva<em>m</em> gatis tva<em>m</em> no gatir iti. 7"},{"ref":"264.15","t":"Ayam agnir vai<em>s</em>vânaro yo ‘yam anta<em>h</em> purushe yenedam annam pa<em>k</em>yate yad idam adyate tasyaisha ghosho bhavati yam etat kar<em>n</em>âv apidhâya s<em>rin</em>oti, sa yadotkramishyan bhavati naina<em>m</em> ghosha<em>m</em> s<em>rin</em>oti. 8"},{"ref":"264.16","t":"Yathâ nirindhano vahni<em>h</em> svayonâv upa<em>s</em>âmyati. 9"},{"ref":"264.17","t":"Sa <em>s</em>iva<em>h</em> so ‘nte vai<em>s</em>vânaro bhûtvâ sa dagdhvâ sarvâ<em>n</em>i bhûtâni p<em>ri</em>thivyapsu pralîyate, âpas te<em>g</em>asi lîyante, te<em>g</em>o vâyau pralîyate, vâyur âkâ<em>s</em>e vilîyate, âkâ<em>s</em>am indriyeshv, indriyâ<em>n</em>i tanmâtreshu, tanmâtrâ<em>n</em>i bhûtâdau vilîyante, bhûtâdi mahati vilîyate, mahân avyakte vilîyate, avyaktam akshare vilîyate ], aksharam tamasi vilîyate, tama ekîbhavati parasmin, parastân na san nâsan na sad ityetan nirvâ<em>n</em>am anu<em>s</em>âsanam iti vedânu<em>s</em>âsanam."},{"ref":"264.18","t":"We should distinguish therefore between the large Maitrâya<em>n</em>a-brâhma<em>n</em>a-upanishad and the smaller Maitreyopanishad. The title of Maitreyî-brâhma<em>n</em>a has, of course, a totally different origin, and simply means the Brâhma<em>n</em>a which tells the story of Maitreyî."},{"ref":"264.19","t":"As Professor Cowell, in the Preface to his edition and translation of the Maitrâya<em>n</em>a-brâhma<em>n</em>a-upanishad, has discussed its peculiar character, I have little to add on that subject. I agree with him in thinking that this Upanishad has grown, and contains several accretions. The Sanskrit commentator himself declares the sixth and seventh chapters to be Khilas or supplementary. Possibly the Maitreya-upanishad, as printed above, contains the earliest framework. Then we have traces of various recensions. Professor Cowell (Preface, ) mentions a MS. copied for Baron Eckstein, apparently from a Telugu original, which contains the first five chapters only, numbered as four. The verses given in VI, 34 (), beginning with ‘atreme <em>s</em>lokâ bhavanti, are placed after IV, 3. In my own MS. these verses are inserted at the beginning of the fifth chapter. Then follows in Baron Eckstein’s MS. as IV, 5, what is given in the printed text as V, 1, 2 (p-76). In my own MS. which likewise comes from the South, the Upanishad does not go beyond VI, 8, which is called the sixth chapter and the end of the Upanishad."},{"ref":"264.20","t":"We have in fact in our Upanishad the first specimen of that peculiar Indian style, so common in the later fables and stories, which delights in enclosing one story within another. The kernel of our Upanishad is really the dialogue between the Vâlakhilyas and Pra<em>g</em>âpati Kratu. This is called by the commentator (see, note) a Vyâkhyâna, i.e. a fuller explanation of the Sûtra which comes before, and which expresses in the few words, ‘He is the Self, this is the immortal, the fearless, this is Brahman,’ the gist of the whole Upanishad."},{"ref":"264.21","t":"This dialogue, or at all events the doctrine which it was meant to illustrate, was communicated by Maitrî (or Maitra) to <em>S</em>âkâyanya, and by <em>S</em>âkâyanya to King B<em>ri</em>hadratha Aikshvâka, also called Marut (II, 1; VI, 30). This dialogue might seem to come to an end in VI, 29, and likewise the dialogue between <em>S</em>âkâyanya and B<em>ri</em>hadratha; but it is carried on again to the end of VI, 30, and followed afterwards by a number of paragraphs which may probably be considered as later additions."},{"ref":"264.22","t":"But though admitting all this, I cannot bring myself to follow Professor Cowell in considering, as he does, even the earlier portion of the Upanishad as dating from a late period, while the latter portions are called by him comparatively modern, on account of frequent Vaish<em>n</em>ava quotations. What imparts to this Upanishad, according to my opinion, an exceptionally genuine and ancient character, is the preservation in it of that peculiar Sandhi which, thanks to the labours of Dr. von Schroeder, we now know to be characteristic of the Maitrâya<em>n</em>a-<em>s</em>âkhâ. In that <em>S</em>âkhâ final unaccented as and e are changed into â, if the next word begins with an accented vowel, except a. Before initial a, however, e remains unchanged, and as becomes o, and the initial a is sometimes elided, sometimes not. Some of these rules, it must be remembered, run counter to Pâ<em>n</em>ini, and we may safely conclude therefore that texts in which they are observed, date from the time before Pâ<em>n</em>ini. In some MSS. as, for instance, in my own MS. of the Maitrâya<em>n</em>a-brâhma<em>n</em>a-upanishad, these rules are not observed, but this makes their strict observation in other MSS. all the more important. Besides, though to Dr. von Schroeder belongs, no doubt, the credit of having, in his edition of the Maitrâya<em>n</em>î Samhitâ, first pointed out these phonetic peculiarities, they were known as such to the commentators, who expressly point out these irregular Sandhis as distinctive of the Maitrâya<em>n</em>î <em>s</em>âkhâ. Thus we read Maitr. Up. II, 3 (), that tigmate<em>g</em>asâ ûrdhvaretaso, instead of tigmate<em>g</em>asâ, is eva<em>m</em>vidha eta<em>kkh</em>âkhâsaṅketapâ<em>th</em>as <em>kh</em>ândasa<em>h</em> sarvatra, i.e. is throughout the Vedic reading indicatory of that particular <em>S</em>âkhâ, namely the Maitrâya<em>n</em>î."},{"ref":"264.23","t":"A still stranger peculiarity of our <em>S</em>âkhâ is the change of a final t before initial <em>s</em> into <em>ñ</em>. This also occurs in our Upanishad. In VI, 8, we read <em>s</em>vâ<em>ñ s</em>arîrâd; in VI, 2 7, ya<em>ñ s</em>arîrasya. Such a change seems phonetically so unnatural, that the tradition must have been very strong to perpetuate it among the Maitrâya<em>n</em>as."},{"ref":"264.24","t":"Now what is important for our purposes is this, that these phonetic peculiarities run through all the seven chapters of our Upanishad. This will be seen from the following list:"},{"ref":"264.25","t":"I. Final as changed into â before initial vowel:"},{"ref":"264.26","t":"II, 3, tigmatega<em>s</em>â ûrdhvaretaso (Comm. eta<em>kkh</em>âkhâsaṅketapâ<em>th</em>as <em>kh</em>ândasa<em>h</em> sarvatra)."},{"ref":"264.27","t":"II, 5, vibodhâ evam. II, 7, avasthitâ iti."},{"ref":"264.28","t":"III, 5, etair abhibhûtâ îti. IV, i, vidyatâ iti."},{"ref":"264.29","t":"VI, 4, pra<em>n</em>avâ iti; bhâmyâdayâ eko."},{"ref":"264.30","t":"VI, 6, âdityâ iti; âhavanîyâ iti; sûryâ iti; ahaṅkârâ iti; vyânâ iti. VI, 7, bhargâ iti."},{"ref":"264.31","t":"VI, 7, sannivish<em>t</em>â iti. VI, 23, devâ oṅkâro."},{"ref":"264.32","t":"VI, 30, prâyâtâ iti. VI, 30, vinirgatâ iti."},{"ref":"264.33","t":"II. Final e before initial vowels becomes â. For instance:"},{"ref":"264.34","t":"I, 4, d<em>ris</em>yatâ iti. II, 2, nishpadyatâ iti."},{"ref":"264.35","t":"III, 2, âpadyatâ iti. III, 2, pushkarâ iti."},{"ref":"264.36","t":"IV, i, vidyatâ iti. VI, 10, bhuṅktâ iti."},{"ref":"264.37","t":"VI, 20, a<em>s</em>nutâ iti. VI, 30, ekâ âhur."},{"ref":"264.38","t":"Even prag<em>ri</em>hya e is changed to â in —"},{"ref":"264.39","t":"VI, 23, etâ upâsita, i.e. ete uktalaksha<em>n</em>e brahma<em>n</em>î."},{"ref":"264.40","t":"In VI, 31, instead of te etasya, the commentator seems to have read te vâ etasya."},{"ref":"264.41","t":"III. Final as before â, u, and au becomes a, and is then contracted. For instance:"},{"ref":"264.42","t":"I, 4, vanaspatayodbhûta, instead of vanaspataya, udbhûta. (Comm. Sandhi<em>s kh</em>ândaso vâ, ukâro vâtra lupto drash<em>t</em>avya<em>h</em>.)"},{"ref":"264.43","t":"II, 6, devaush<em>n</em>yam, instead of deva aush<em>n</em>yam. (Comm. Sandhi<em>s kh</em>ândasa<em>h</em>.)"},{"ref":"264.44","t":"VI, 24, atamâvish<em>t</em>am, instead of atama-âvish<em>t</em>am (Comm. Sandhi<em>s kh</em>ândasa<em>h</em>); cf. Khâ<em>nd</em>. Up. VI, 8, 3, a<em>s</em>anâyeti (Comm. visar<em>g</em>anîyalopa<em>h</em>)."},{"ref":"264.45","t":"IV. Final e before i becomes a, and is then contracted. For instance:"},{"ref":"264.46","t":"VI, 7, âtmâ <em>g</em>anîteti for <em>g</em>anîta iti. (Comm. <em>g</em>ânite, <em>g</em>ânâti.)"},{"ref":"264.47","t":"VI, 28, ava<em>t</em>aiva for avata iva. (Comm. Sandhiv<em>ri</em>ddhî <em>kh</em>ândase.)"},{"ref":"264.48","t":"V. Final au before initial vowels becomes â. For instance:"},{"ref":"264.49","t":"II, 6, yena vâ etâ anug<em>ri</em>hîtâ iti."},{"ref":"264.50","t":"VI, 22, asâ abhidhyâtâ."},{"ref":"264.51","t":"On abhibhûyamânay iva, see, note 2."},{"ref":"264.52","t":"V, 2, asâ âtmâ (var. lect. asâv âtmâ)."},{"ref":"264.53","t":"VI. Final o of atho produces elision of initial short a. For instance:"},{"ref":"264.54","t":"III, 2, atho ‘bhibhûatvât. (Comm. Sandhi<em>s kh</em>ândasa<em>h</em>.) Various reading, ato ‘bhibhûtatvât."},{"ref":"264.55","t":"VI, 1, so antar is explained as sa u."},{"ref":"264.56","t":"VII. Other irregularities:"},{"ref":"264.57","t":"VI, 7, âpo pyâyanât, explained by pyâyanât and âpyâyanât. Might it be, âpo ‘py ayanât?"},{"ref":"264.58","t":"VI, 7, âtmano tmâ netâ."},{"ref":"264.59","t":"II, 6, so tmânam abhidhyâtvâ."},{"ref":"264.60","t":"VI, 35, dvidharmondharn for dvidharmândham. (Comm. <em>kh</em>ândasa.)"},{"ref":"264.61","t":"VI, 35, te<em>g</em>asendham, i. e. tegasâ-iddhan. (In explaining other irregular compounds, too, as in I, 4, the commentator has recourse to a <em>kh</em>ândasa or prâmâdika licence.)"},{"ref":"264.62","t":"VI, 1, hira<em>n</em>yavasthât for hira<em>n</em>yâvasthât. Here the dropping of a in avasthât is explained by a reference to Bhâguri (vash<em>t</em>i Bhâgurir allopam avâpyor upasargayo<em>h</em>). See Vopadeva III, 171."},{"ref":"264.63","t":"VIII. Vi<em>s</em>lish<em>t</em>apâtha:"},{"ref":"264.64","t":"VII, 2, brahmadhîyâlambana. (Comm. vi<em>s</em>lish<em>t</em>apâtha<em>s kh</em>ândasa<em>h</em>.)"},{"ref":"264.65","t":"VI, 35, apyay aṅkurâ for apy aṅkurâ. (Comm. yakâra<em>h</em> pramâdapa<em>th</em>ita<em>h</em>.)"},{"ref":"264.66","t":"On the contrary VI, 35, vlîyânte for vilîyante."},{"ref":"264.67","t":"If on the grounds which we have hitherto. examined there seems good reason to ascribe the Maitrâya<em>n</em>a-brâhma<em>n</em>a-upanishad to an early rather than to a late period, possibly to an ante-Pâ<em>n</em>inean period, we shall hardly be persuaded to change this opinion on account of supposed references to Vaishnava or to Bauddha doctrines which some scholars have tried to discover in it."},{"ref":"264.68","t":"As to the worship of Vishnu, as one of the many manifestations of the Highest Spirit, we have seen it alluded to in other Upanishads, and we know from the Brâhma<em>n</em>as that the name of Vishnu was connected with many of the earliest Vedic sacrifices."},{"ref":"264.69","t":"As to Bauddha doctrines, including the very name of Nirvâ<em>n</em>a (, l. 19), we must remember, as I have often remarked, that there were Bauddhas before Buddha. B<em>ri</em>haspati, who is frequently quoted in later philosophical writings as the author of an heretical philosophy, denying the authority of the Vedas, is mentioned by name in our Upanishad (VII, 9), but we are told that this Brihaspati, having become Sukra, promulgated his erroneous doctrines in order to mislead the Asuras, and thus to insure the safety of Indra, i.e. of the old faith."},{"ref":"264.70","t":"The fact that the teacher of King B<em>ri</em>hadratha in our Upanishad is called <em>S</em>âkâyanya, can never be used in support of the idea that, being a descendant of <em>S</em>âka, he must have been, like <em>S</em>âkyamuni, a teacher of Buddhist doctrines. He is the very opposite in our Upanishad, and warns his hearers against such doctrines as we should identify with the doctrines of Buddha. As I have pointed out on several occasions, the breaking through the law of the Âsramas is the chief complaint which orthodox Brâhmans make against Buddhists and their predecessors, and this is what <em>S</em>âkâyanya condemns. A Brâhman may become a Sannyâsin, which is much the same as a Buddhist Bhikshu, if he has first passed through the three stages of a student, a householder, and a Vânaprastha. But to become a Bhikshu without that previous discipline, was heresy in the eyes of the Brâhmans, and it was exactly that heresy which the Bauddhas preached and practised. That this social laxity was gaining ground at the time when our Upanishad was written is clear (see VII, 8). We hear of people who wear red dresses (like the Buddhists) without having a right to them; we even hear of books, different from the Vedas, against which the true Brâhmans are warned. All this points to times when what we call Buddhism was in the air, say the sixth century B. C. the very time to which I have always assigned the origin of the genuine and classical Upanishads. The Upanishads are to my mind the germs of Buddhism, while Buddhism is in many respects the doctrine of the Upanishads carried out to its last consequences, and, what is important, employed as the foundation of a new social system. In doctrine the highest goal of the Vedânta, the knowledge of the true Self, is no more than the Buddhist Samyaksambodhi; in practice the Sannyâsin is the Bhikshu, the friar, only emancipated alike from the tedious discipline of the Brâhmanic student, the duties of the Brâhmanic householder, and the yoke of useless penances imposed on the Brâhmanic dweller in the forest. The spiritual freedom of the Sannyâsin becomes in Buddhism the common property of the Saṅgha, the Fraternity, and that Fraternity is open alike to the young and the old, to the Brâhman and the Sûdra, to the rich and the poor, to the wise and the foolish. In fact there is no break between the India of the Veda and the India of the Tripitaka, but there is an historical continuity between the two, and the connecting link between extremes that seem widely separated must be sought in the Upanishads."},{"ref":"264.71","t":"F. MAX MÜLLER."},{"ref":"264.72","t":"OXFORD, February, 1884."},{"sp":"HDR","t":"FIRST VALLÎ"},{"ref":"267.1","t":"VÂ<em>G</em>A<em>S</em>RAVASA, DESIROUS (of heavenly rewards), surrendered (at a sacrifice) all that he possessed. He had a son of the name of Na<em>k</em>iketas."},{"ref":"267.2","t":"When the (promised) presents were being given (to the priests), faith entered into the heart of Na<em>k</em>iketas, who was still a boy, and he thought:"},{"ref":"267.3","t":"‘Unblessed, surely, are the worlds to which a man goes by giving (as his promised present at a sacrifice) cows which have drunk water, eaten hay, given their milk, and are barren.’"},{"ref":"267.4","t":"He (knowing that his father had promised to give up all that he possessed, and therefore his son also) said to his father: ‘Dear father, to whom wilt thou give me?’"},{"ref":"267.4a","t":"He said it a second and a third time. Then the father replied (angrily):"},{"ref":"267.4b","t":"‘I shall give thee unto Death.’"},{"ref":"267.4c","t":"(The father, having once said so, though in haste, had to be true to his word and to sacrifice his son.)"},{"ref":"267.5","t":"The son said: ‘I go as the first, at the head of many (who have still to die); I go in the midst of many (who are now dying). What will be the work of Yama (the ruler of the departed) which to-day he has to do unto me?"},{"ref":"267.6","t":"‘Look back how it was with those who came before, look forward how it will be with those who come hereafter. A mortal ripens like corn, like corn he springs up again.’"},{"ref":"267.6a","t":"(Na<em>k</em>iketas enters into the abode of Yama Vaivasvata, and there is no one to receive him. Thereupon one of the attendants of Yama is supposed to say:)"},{"ref":"267.7","t":"‘Fire enters into the houses, when a Brâhma<em>n</em>a enters as a guest. That fire is quenched by this peace-offering; — bring water, O Vaivasvata!"},{"ref":"267.8","t":"‘A Brâhma<em>n</em>a that dwells in the house of a foolish man without receiving food to eat, destroys his hopes and expectations, his possessions, his righteousness, his sacred and his good deeds, and all his sons and cattle.’"},{"ref":"267.8a","t":"(Yama, returning to his house after an absence of three nights, during which time Na<em>k</em>iketas had received no hospitality from him, says:)"},{"ref":"267.9","t":"‘O Brâhma<em>n</em>a, as thou, a venerable guest, hast dwelt in my house three nights without eating, therefore choose now three boons. Hail to thee! and welfare to me!’"},{"ref":"267.10","t":"Na<em>k</em>iketas said: ‘O Death, as the first of the three boons I choose that Gautama, my father, be pacified, kind, and free from anger towards me; and that he may know me and greet me, when I shall have been dismissed by thee.’"},{"ref":"267.11","t":"Yama said: ‘Through my favour Auddâlaki Âru<em>n</em>i, thy father, will know thee, and be again towards thee as he was before. He shall sleep peacefully through the night, and free from anger, after having seen thee freed from the mouth of death.’"},{"ref":"267.12","t":"Na<em>k</em>iketas said: ‘In the heaven-world there is no fear; thou art not there, O Death, and no one is afraid on account of old age. Leaving behind both hunger and thirst, and out of the reach of sorrow, all rejoice in the world of heaven.’"},{"ref":"267.13","t":"‘Thou knowest, O Death, the fire-sacrifice which leads us to heaven; tell it to me, for I am full of faith. Those who live in the heaven-world reach immortality, — this I ask as my second boon.’"},{"ref":"267.14","t":"Yama said: ‘I tell it thee, learn it from me, and when thou understandest that fire-sacrifice which leads to heaven, know, O Na<em>k</em>iketas, that it is the attainment of the endless worlds, and their firm support, hidden in darkness.’"},{"ref":"267.15","t":"Yama then told him that fire-sacrifice, the beginning of all the worlds, and what bricks are required for the altar, and how many, and how they are to be placed. And Na<em>k</em>iketas repeated all as it had been told to him. Then M<em>ri</em>tyu, being pleased with him, said again:"},{"ref":"267.16","t":"The generous, being satisfied, said to him:"},{"ref":"267.16a","t":"I give thee now another boon; that fire-sacrifice shall be named after thee, take also this many-coloured chain.’"},{"ref":"267.17","t":"‘He who has three times performed this Nâ<em>k</em>iketa rite, and has been united with the three (father, mother, and teacher), and has performed the three duties (study, sacrifice, almsgiving) overcomes birth and death. When he has learnt and understood this fire, which knows (or makes us know) all that is born of Brahman, which is venerable and divine, then he obtains everlasting peace.’"},{"ref":"267.18","t":"‘He who knows the three Nâ<em>k</em>iketa fires, and knowing the three, piles up the Nâ<em>k</em>iketa sacrifice, he, having first thrown off the chains of death, rejoices in the world of heaven, beyond the reach of grief.’"},{"ref":"267.19","t":"‘This, O Na<em>k</em>iketas, is thy fire which leads to heaven, and which thou hast chosen as thy second boon. That fire all men will proclaim. Choose now, O Na<em>k</em>iketas, thy third boon.’"},{"ref":"267.20","t":"Na<em>k</em>iketas said: ‘There is that doubt, when a man is dead, — some saying, he is; others, he is not. This I should like to know, taught by thee; this is the third of my boons.’"},{"ref":"267.21","t":"Death said: ‘On this point even the gods have doubted formerly; it is not easy to understand. That subject is subtle. Choose another boon, O Na<em>k</em>iketas, do not press me, and let me off that boon.’"},{"ref":"267.22","t":"Na<em>k</em>iketas said: ‘On this point even the gods have doubted indeed, and thou, Death, hast declared it to be not easy to understand, and another teacher like thee is not to be found: — surely no other boon is like unto this.’"},{"ref":"267.23","t":"Death said: ‘Choose sons and grandsons who shall live a hundred years, herds of cattle, elephants, gold, and horses. Choose the wide abode of the earth, and live thyself as many harvests as thou desirest.’"},{"ref":"267.24","t":"‘If you can think of any boon equal to that, choose wealth, and long life. Be (king), Na<em>k</em>iketas, on the wide earth. I make thee the enjoyer of all desires.’"},{"ref":"267.25","t":"‘Whatever desires are difficult to attain among mortals, ask for them according to thy wish; — these fair maidens with their chariots and musical instruments, — such are indeed not to be obtained by men, — be waited on by them whom I give to thee, but do not ask me about dying.’"},{"ref":"267.26","t":"Na<em>k</em>iketas said: ‘These things last till tomorrow, O Death, for they wear out this vigour of all the senses. Even the whole of life is short. Keep thou thy horses, keep dance and song for thyself.’"},{"ref":"267.27","t":"‘No man can be made happy by wealth. Shall we possess wealth, when we see thee? Shall we live, as long as thou rulest? Only that boon (which I have chosen) is to be chosen by me.’"},{"ref":"267.28","t":"‘What mortal, slowly decaying here below, and knowing, after having approached them, the freedom from decay enjoyed by the immortals, would delight in a long life, after he has pondered on the pleasures which arise from beauty and love?’"},{"ref":"267.29","t":"‘No, that on which there is this doubt, O Death, tell us what there is in that great Hereafter. Na<em>k</em>iketas does not choose another boon but that which enters into the hidden world.’"},{"sp":"HDR","t":"SECOND VALLÎ"},{"ref":"268.1","t":"DEATH SAID: ‘The good is one thing, the pleasant another; these two, having different objects, chain a man. It is well with him who clings to the good; he who chooses the pleasant, misses his end.’"},{"ref":"268.2","t":"‘The good and the pleasant approach man: the wise goes round about them and distinguishes them. Yea, the wise prefers the good to the pleasant, but the fool chooses the pleasant through greed and avarice.’"},{"ref":"268.3","t":"‘Thou, O Na<em>k</em>iketas, after pondering all pleasures that are or seem delightful, hast dismissed them all. Thou hast not gone into the road that leadeth to wealth, in which many men perish.’"},{"ref":"268.4","t":"‘Wide apart and leading to different points are these two, ignorance, and what is known as wisdom. I believe Na<em>k</em>iketas to be one who desires knowledge, for even many pleasures did not tear thee away.’"},{"ref":"268.5","t":"‘Fools dwelling in darkness, wise in their own conceit, and puffed up with vain knowledge, go round and round, staggering to and fro, like blind men led by the blind.’"},{"ref":"268.6","t":"‘The Hereafter never rises before the eyes of the careless child, deluded by the delusion of wealth. “This is the world,” he thinks, “there is no other;” — thus he falls again and again under my sway.’"},{"ref":"268.7","t":"‘He (the Self) of whom many are not even able to hear, whom many, even when they hear of him, do not comprehend; wonderful is a man, when found, who is able to teach him (the Self); wonderful is he who comprehends him, when taught by an able teacher.’"},{"ref":"268.8","t":"‘That (Self), when taught by an inferior man, is not easy to be known, even though often thought upon; unless it be taught by another, there is no way to it, for it is inconceivably smaller than what is small.’"},{"ref":"268.9","t":"‘That doctrine is not to be obtained by argument, but when it is declared by another, then, O dearest, it is easy to understand. Thou hast obtained it now; thou art truly a man of true resolve. May we have always an inquirer like thee!’"},{"ref":"268.10","t":"Na<em>k</em>iketas said: ‘I know that what is called a treasure is transient, for that eternal is not obtained by things which are not eternal. Hence the Nâkiketa fire(-sacrifice) has been laid by me (first); then, by means of transient things, I have obtained what is not transient (the teaching of Yama).’"},{"ref":"268.11","t":"Yama said: ‘Though thou hadst seen the fulfilment of all desires, the foundation of the world, the endless rewards of good deeds, the shore where there is no fear, that which is magnified by praise, the wide abode, the rest, yet being wise thou hast with firm resolve dismissed it all.’"},{"ref":"268.12","t":"‘The wise who, by means of meditation on his Self, recognises the Ancient, who is difficult to be seen, who has entered into the dark, who is hidden in the cave, who dwells in the abyss, as God, he indeed leaves joy and sorrow far behind.’"},{"ref":"268.13","t":"‘A mortal who has heard this and embraced it, who has separated from it all qualities, and has thus reached the subtle Being, rejoices, because he has obtained what is a cause for rejoicing. The house (of Brahman) is open, I believe, O Na<em>k</em>iketas.’"},{"ref":"268.14","t":"Na<em>k</em>iketas said: ‘That which thou seest as neither this nor that, as neither effect nor cause, as neither past nor future, tell me that.’"},{"ref":"268.15","t":"Yama said: ‘That word (or place) which all the Vedas record, which all penances proclaim, which men desire when they live as religious students, that word I tell thee briefly, it is Om.’"},{"ref":"268.16","t":"‘That (imperishable) syllable means Brahman, that syllable means the highest (Brahman); he who knows that syllable, whatever he desires, is his.’"},{"ref":"268.17","t":"‘This is the best support, this is the highest support; he who knows that support is magnified in the world of Brahmâ.’"},{"ref":"268.18","t":"‘The knowing (Self) is not born, it dies not; it sprang from nothing, nothing sprang from it. The Ancient is unborn, eternal, everlasting; he is not killed, though the body is killed.’"},{"ref":"268.19","t":"‘If the killer thinks that he kills, if the killed thinks that he is killed, they do not understand; for this one does not kill, nor is that one killed.’"},{"ref":"268.20","t":"‘The Self, smaller than small, greater than great, is hidden in the heart of that creature. A man who is free from desires and free from grief, sees the majesty of the Self by the grace of the Creator.’"},{"ref":"268.21","t":"‘Though sitting still, he walks far; though lying down, he goes everywhere. Who, save myself, is able to know that God who rejoices and rejoices not?’"},{"ref":"268.22","t":"‘The wise who knows the Self as bodiless within the bodies, as unchanging among changing things, as great and omnipresent, does never grieve.’"},{"ref":"268.23","t":"‘That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by him the Self can be gained. The Self chooses him (his body) as his own.’"},{"ref":"268.24","t":"‘But he who has not first turned away from his wickedness, who is not tranquil, and subdued, or whose mind is not at rest, he can never obtain the Self (even) by knowledge!"},{"ref":"268.25","t":"‘Who then knows where He is, He to whom the Brahmans and Kshatriyas are (as it were) but food, and death itself a condiment?’"},{"sp":"HDR","t":"THIRD VALLÎ"},{"ref":"269.1","t":"‘THERE ARE the two, drinking their reward in the world of their own works, entered into the cave (of the heart), dwelling on the highest summit (the ether in the heart). Those who know Brahman call them shade and light; likewise, those householders who perform the Tri<em>n</em>â<em>k</em>iketa sacrifice.’"},{"ref":"269.2","t":"‘May we be able to master that Nâ<em>k</em>iketa rite which is a bridge for sacrificers; also that which is the highest, imperishable Brahman for those who wish to cross over to the fearless shore.’"},{"ref":"269.3","t":"‘Know the Self to be sitting in the chariot, the body to be the chariot, the intellect (buddhi) the charioteer, and the mind the reins.’"},{"ref":"269.4","t":"‘The senses they call the horses, the objects of the senses their roads. When he (the Highest Self) is in union with the body, the senses, and the mind, then wise people call him the Enjoyer.’"},{"ref":"269.5","t":"‘He who has no understanding and whose mind (the reins) is never firmly held, his senses (horses) are unmanageable, like vicious horses of a charioteer.’"},{"ref":"269.6","t":"‘But he who has understanding and whose mind is always firmly held, his senses are under control, like good horses of a charioteer.’"},{"ref":"269.7","t":"‘He who has no understanding, who is unmindful and always impure, never reaches that place, but enters into the round of births.’"},{"ref":"269.8","t":"‘But he who has understanding, who is mindful and always pure, reaches indeed that place, from whence he is not born again.’"},{"ref":"269.9","t":"‘But he who has understanding for his charioteer, and who holds the reins of the mind, he reaches the end of his journey, and that is the highest place of Vish<em>n</em>u.’"},{"ref":"269.10","t":"‘Beyond the senses there are the objects, beyond the objects there is the mind, beyond the mind there is the intellect, the Great Self is beyond the intellect.’"},{"ref":"269.11","t":"‘Beyond the Great there is the Undeveloped, beyond the Undeveloped there is the Person (purusha). Beyond the Person there is nothing — this is the goal, the highest road.’"},{"ref":"269.12","t":"‘That Self is hidden in all beings and does not shine forth, but it is seen by subtle seers through their sharp and subtle intellect.’"},{"ref":"269.13","t":"‘A wise man should keep down speech and mind; he should keep them within the Self which is knowledge; he should keep knowledge within the Self which is the Great; and he should keep that (the Great) within the Self which is the Quiet.’"},{"ref":"269.14","t":"‘Rise, awake! having obtained your boons, understand them! The sharp edge of a razor is difficult to pass over; thus the wise say the path (to the Self) is hard.’"},{"ref":"269.15","t":"‘He who has perceived that which is without sound, without touch, without form, without decay, without taste, eternal, without smell, without beginning, without end, beyond the Great, and unchangeable, is freed from the jaws of death.’"},{"ref":"269.16","t":"‘A wise man who has repeated or heard the ancient story of Na<em>k</em>iketas told by Death, is magnified in the world of Brahman.’"},{"ref":"269.17","t":"‘And he who repeats this greatest mystery in an assembly of Brâhmans, or full of devotion at the time of the <em>S</em>râddha sacrifice, obtains thereby infinite rewards.’"},{"sp":"HDR","t":"FOURTH VALLÎ."},{"ref":"271.1","t":"DEATH SAID: ‘The Self-existent pierced the openings (of the senses) so that they turn forward: therefore man looks forward, not backward into himself. Some wise man, however, with his eyes closed and wishing for immortality, saw the Self behind.’"},{"ref":"271.2","t":"‘Children follow after outward pleasures, and fall into the snare of wide-spread death. Wise men only, knowing the nature of what is immortal, do not look for anything stable here among things unstable.’"},{"ref":"271.3","t":"‘That by which we know form, taste, smell, sounds, and loving touches, by that also we know what exists besides. This is that (which thou hast asked for).’"},{"ref":"271.4","t":"‘The wise, when he knows that that by which he perceives all objects in sleep or in waking is the great omnipresent Self, grieves no more.’"},{"ref":"271.5","t":"‘He who knows this living soul which eats honey (perceives objects) as being the Self, always near, the Lord of the past and the future, henceforward fears no more. This is that.’"},{"ref":"271.6","t":"‘He who (knows) him who was born first from the brooding heat (for he was born before the water), who, entering into the heart, abides therein, and was perceived from the elements. This is that.’"},{"ref":"271.7","t":"‘(He who knows) Aditi also, who is one with all deities, who arises with Prâ<em>n</em>a (breath or Hira<em>n</em>yagarbha), who, entering into the heart, abides therein, and was born from the elements. This is that.’"},{"ref":"271.8","t":"‘There is Agni (fire), the all-seeing, hidden in the two fire-sticks, well-guarded like a child (in the womb) by the mother, day after day to be adored by men when they awake and bring oblations. This is that.’"},{"ref":"271.9","t":"‘And that whence the sun rises, and whither it goes to set, there all the Devas are contained, and no one goes beyond. This is that.’"},{"ref":"271.10","t":"‘What is here (visible in the world), the same is there (invisible in Brahman); and what is there, the same is here. He who sees any difference here (between Brahman and the world), goes from death to death.’"},{"ref":"271.11","t":"‘Even by the mind this (Brahman) is to be obtained, and then there is no difference whatsoever. He goes from death to death who sees any difference here.’"},{"ref":"271.12","t":"‘The person (purusha), of the size of a thumb, stands in the middle of the Self (body?), as lord of the past and the future, and henceforward fears no more. This is that.’"},{"ref":"271.13","t":"‘That person, of the size of a thumb, is like a light without smoke, lord of the past and the future, he is the same to-day and to-morrow. This is that.’"},{"ref":"271.14","t":"‘As rain-water that has fallen on a mountain-ridge runs down the rocks on all sides, thus does he, who sees a difference between qualities, run after them on all sides.’"},{"ref":"271.15","t":"‘As pure water poured into pure water remains the same, thus, O Gautama, is the Self of a thinker who knows.’"},{"sp":"HDR","t":"FIFTH VALLÎ."},{"ref":"272.1","t":"‘THERE IS a town with eleven gates belonging to the Unborn (Brahman), whose thoughts are never crooked. He who approaches it, grieves no more, and liberated (from all bonds of ignorance) becomes free. This is that.’"},{"ref":"272.2","t":"‘He (Brahman) is the swan (sun), dwelling in the bright heaven; he is the Vasu (air), dwelling in the sky; he is the sacrificer (fire), dwelling on the hearth; he is the guest (Soma), dwelling in the sacrificial jar; he dwells in men, in gods (vara), in the sacrifice (<em>ri</em>ta), in heaven; he is born in the water, on earth, in the sacrifice (<em>ri</em>ta), on the mountains; he is the True and the Great.’"},{"ref":"272.3","t":"‘He (Brahman) it is who sends up the breath (prâ<em>n</em>a), and who throws back the breath (apâna). All the Devas (senses) worship him, the adorable (or the dwarf), who sits in the centre.’"},{"ref":"272.4","t":"‘When that incorporated (Brahman), who dwells in the body, is torn away and freed from the body, what remains then? This is that.’"},{"ref":"272.5","t":"‘No mortal lives by the breath that goes up and by the breath that goes down. We live by another, in whom these two repose.’"},{"ref":"272.6","t":"‘Well then, O Gautama, I shall tell thee this mystery, the old Brahman, and what happens to the Self, after reaching death.’"},{"ref":"272.7","t":"‘Some enter the womb in order to have a body, as organic beings, others go into inorganic matter, according to their work and according to their knowledge.’"},{"ref":"272.8","t":"‘He, the highest Person, who is awake in us while we are asleep, shaping one lovely sight after another, that indeed is the Bright, that is Brahman, that alone is called the Immortal. All worlds are contained in it, and no one goes beyond. This is that.’"},{"ref":"272.9","t":"‘As the one fire, after it has entered the world, though one, becomes different according to whatever it burns, thus the one Self within all things becomes different, according to whatever it enters, and exists also without.’"},{"ref":"272.10","t":"‘As the one air, after it has entered the world, though one, becomes different according to whatever it enters, thus the one Self within all things becomes different, according to whatever it enters, and exists also without.’"},{"ref":"272.11","t":"‘As the sun, the eye of the whole world, is not contaminated by the external impurities seen by the eyes, thus the one Self within all things is never contaminated by the misery of the world, being himself without.’"},{"ref":"272.12","t":"‘There is one ruler, the Self within all things, who makes the one form manifold. The wise who perceive him within their Self, to them belongs eternal happiness, not to others.’"},{"ref":"272.13","t":"‘There is one eternal thinker, thinking non-eternal thoughts, who, though one, fulfils the desires of many. The wise who perceive him within their Self, to them belongs eternal peace, not to others.’"},{"ref":"272.14","t":"‘They perceive that highest indescribable pleasure, saying, This is that. How then can I understand it? Has it its own light, or does it reflect light?’"},{"ref":"272.15","t":"‘The sun does not shine there, nor the moon and the stars, nor these lightnings, and much less this fire. When he shines, everything shines after him; by his light all this is lighted.’"},{"sp":"HDR","t":"SIXTH VALLÎ."},{"ref":"273.1","t":"1. ‘THERE IS that ancient tree, whose roots grow upward and whose branches grow downward; — that indeed is called the Bright, that is called Brahman, that alone is called the Immortal. All worlds are contained in it, and no one goes beyond. This is that.’"},{"ref":"273.2","t":"2. ‘Whatever there is, the whole world, when gone forth (from the Brahman), trembles in its breath. That Brahman is a great terror, like a drawn sword. Those who know it become immortal.’"},{"ref":"273.3","t":"3. ‘From terror of Brahman fire burns, from terror the sun burns, from terror Indra and Vâyu, and Death, as the fifth, run away.’"},{"ref":"273.4","t":"4. ‘If a man could not understand it before the falling asunder of his body, then he has to take body again in the worlds of creation.’"},{"ref":"273.5","t":"5. ‘As in a mirror, so (Brahman may be seen clearly) here in this ‘body; as in a dream, in the world of the Fathers; as in the water, he is seen about in the world of the Gandharvas; as in light and shade, in the world of Brahmâ.’"},{"ref":"273.6","t":"6. ‘Having understood that the senses are distinct (from the Âtman), and that their rising and setting (their waking and sleeping) belongs to them in their distinct existence (and not to the Âtman), a wise man grieves no more.’"},{"ref":"273.7","t":"7. ‘Beyond. the senses is the mind, beyond the mind is the highest (created) Being, higher than that Being is the Great Self, higher than the Great, the highest Undeveloped.’"},{"ref":"273.8","t":"8. ‘Beyond the Undeveloped is the Person, the all-pervading and entirely imperceptible. Every creature that knows him is liberated, and obtains immortality.’"},{"ref":"273.9","t":"9. ‘His form is not to be seen, no one beholds him with the eye. He is imagined by the heart, by wisdom, by the mind. Those who know this, are immortal.’"},{"ref":"273.10","t":"10. ‘When the five instruments of knowledge stand still together with the mind, and when the intellect does not move, that is called the highest state.’"},{"ref":"273.11","t":"11. ‘This, the firm holding back of the senses, is what is called Yoga. He must be free from thoughtlessness then, for Yoga comes and goes.’"},{"ref":"273.12","t":"12. ‘He (the Self) cannot be reached by speech, by mind, or by the eye. How can it be apprehended except by him who says: “He is?”’"},{"ref":"273.13","t":"13. ‘By the words “He is,” is he to be apprehended, and by (admitting) the reality of both (the invisible Brahman and the visible world, as coming from Brahman). When he has been apprehended by the words “He is,” then his reality reveals itself’"},{"ref":"273.14","t":"14. ‘When all desires that dwell in his heart cease, then the mortal becomes immortal, and obtains Brahman.’"},{"ref":"273.15","t":"15. ‘When all the ties of the heart are severed here on earth, then the mortal becomes immortal — here ends the teaching.’"},{"ref":"273.16","t":"116. ‘There are a hundred and one arteries of the heart, one of them penetrates the crown of the head. Moving upwards by it, a man (at his death) reaches the Immortal; the other arteries serve for departing in different directions.’"},{"ref":"273.17","t":"17. ‘The Person not larger than a thumb, the inner Self, is always settled in the heart of men. Let a man draw that Self forth from his body with steadiness, as one draws the pith from a reed. Let him know that Self as the Bright, as the Immortal; yes, as the Bright, as the Immortal.’"},{"ref":"273.18","t":"18. Having received this knowledge taught by Death and the whole rule of Yoga (meditation), Nâ<em>k</em>iketa became free from passion and death, and obtained Brahman. Thus it will be with another also who knows thus what relates to the Self."},{"ref":"273.19","t":"19. May He protect us both! May He enjoy us both! May we acquire Strength together! May our knowledge become bright! May we never quarrel! Om! Peace! peace! peace! Harih, Om!"},{"sp":"HDR","t":"FIRST KHANDA."},{"ref":"276.1","t":"BRAHMA WAS the first of the Devas, the maker of the universe, the preserver of the world. He told the knowledge of Brahman, the foundation of all knowledge, to his eldest son Atharva."},{"ref":"276.2","t":"Whatever Brahmâ told Atharvan, that knowledge of Brahman Atharvan formerly told to Aṅgir; he told it to Satyavâha Bhâradvâ<em>g</em>a, and Bhâradvâ<em>g</em>a told it in succession to Aṅgiras."},{"ref":"276.3","t":"<em>S</em>aunaka, the great householder, approached Aṅgiras respectfully and asked: ‘Sir, what is that through which, if it is known, everything else becomes known?’"},{"ref":"276.4","t":"He said to him: ‘Two kinds of knowledge must be known, this is what all who know Brahman tell us, the higher and the lower knowledge.’"},{"ref":"276.5","t":"9 The lower knowledge is the <em>Ri</em>g-veda, Ya<em>g</em>ur-veda, Sâma-veda, Atharva-veda, <em>S</em>ikshâ (phonetics), Kalpa (ceremonial), Vyâkara<em>n</em>a (grammar), Nirukta (etymology), <em>Kh</em>andas (metre), <em>G</em>yotisha (astronomy); but the higher knowledge is that by which the Indestructible (Brahman) is apprehended.’"},{"ref":"276.6","t":"‘That which cannot be seen, nor seized, which has no family and no caste, no eyes nor ears, no hands nor feet, the eternal, the omnipresent (all-pervading), infinitesimal, that which is imperishable, that it is which the wise regard as the source of all beings.’"},{"ref":"276.7","t":"‘As the spider sends forth and draws in its thread, as plants grow on the earth, as from every man hairs spring forth on the head and the body, thus does everything arise here from the Indestructible.’"},{"ref":"276.8","t":"‘The Brahman swells by means of brooding (penance); hence is produced matter (food); from matter breath, mind, the true, the worlds (seven), and from the works (performed by men in the worlds), the immortal (the eternal effects, rewards, and punishments of works).’"},{"ref":"276.9","t":"‘From him who perceives all and who knows all, whose brooding (penance) consists of knowledge, from him (the highest Brahman) is born that Brahman, name, form, and matter (food).’"},{"sp":"HDR","t":"SECOND KHANDA."},{"ref":"277.1","t":"THIS IS the truth: the sacrificial works which they (the poets) saw in the hymns (of the Veda) have been performed in many ways in the Tretâ age. Practise them diligently, ye lovers of truth, this is your path that leads to the world of good works!"},{"ref":"277.2","t":"When the fire is lighted and the flame flickers, let a man offer his oblations between the two portions of melted butter, as an offering with faith."},{"ref":"277.3","t":"If a man’s Agnihotra sacrifice is not followed by the new-moon and full-moon sacrifices, by the four-months’ sacrifices, and by the harvest sacrifice, if it is unattended by guests, not offered at all, or without the Vaisvadeva ceremony, or not offered according to rule, then it destroys his seven worlds."},{"ref":"277.4","t":"Kâlî (black), Karâlî (terrific), Mano<em>g</em>avâ (swift as thought), Sulohitâ (very red), Sudhûmravar<em>n</em>â (purple), Sphuliṅginî (sparkling), and the brilliant Vi<em>s</em>varûpî (having all forms), all these playing about are called the seven tongues (of fire)."},{"ref":"277.5","t":"If a man performs his sacred works when these flames are shining, and the oblations follow at the right time, then they lead him as sun-rays to where the one Lord of the Devas dwells."},{"ref":"277.6","t":"Come hither, come hither! the brilliant oblations say to him, and carry the sacrificer on the rays of the sun, while they utter pleasant speech and praise him, saying: ‘This is thy holy Brahma-world (Svarga), gained by thy good works.’"},{"ref":"277.7","t":"But frail, in truth, are those boats, the sacrifices, the eighteen, in which this lower ceremonial has been told. Fools who praise this as the highest good, are subject again and again to old age and death."},{"ref":"277.8","t":"Fools dwelling in darkness, wise in their own conceit, and puffed up with vain knowledge, go round and round staggering to and fro, like blind men led by the blind."},{"ref":"277.9","t":"Children, when they have long lived in ignorance, consider themselves happy. Because those who depend on their good works are, owing to their passions, improvident, they fall and become miserable when their life (in the world which they had gained by their good works) is finished."},{"ref":"277.10","t":"Considering sacrifice and good works as the best, these fools know no higher good, and having enjoyed (their reward) on the height of heaven, gained by good works, they enter again this world or a lower one."},{"ref":"277.11","t":"But those who practise penance and faith in the forest, tranquil, wise, and living on alms, depart free from passion through the sun to where that immortal Person dwells whose nature is imperishable."},{"ref":"277.12","t":"Let a Brâhma<em>n</em>a, after he has examined all these worlds which are gained by works, acquire freedom from all desires. Nothing that is eternal (not made) can be gained by what is not eternal (made). Let him, in order to understand this, take fuel in his hand and approach a Guru who is learned and dwells entirely in Brahman."},{"ref":"277.13","t":"To that pupil who has approached him respectfully, whose thoughts are not troubled by any desires, and who has obtained perfect peace, the wise teacher truly told that knowledge of Brahman through which he knows the eternal and true Person."},{"sp":"HDR","t":"FIRST KHANDA."},{"ref":"279.1","t":"THIS IS the truth. As from a blazing fire sparks, being like unto fire, fly forth a thousandfold, thus are various beings brought forth from the Imperishable, my friend, and return thither also."},{"ref":"279.2","t":"That heavenly Person is without body, he is both without and within, not produced, without breath and without mind, pure, higher than the high Imperishable."},{"ref":"279.3","t":"From him (when entering on creation) is born breath, mind, and all organs of sense, ether, air, light, water, and the earth, the support of all."},{"ref":"279.4","t":"Fire (the sky) is his head, his eyes the sun and the moon, the quarters his ears, his speech the Vedas disclosed, the wind his breath, his heart the universe; from his feet came the earth; he is indeed the inner Self of all things."},{"ref":"279.5","t":"From him comes Agni (fire), the sun being the fuel; from the moon (Soma) comes rain (Par<em>g</em>anya); from the earth herbs; and man gives seed unto the woman. Thus many beings are begotten from the Person (purusha)."},{"ref":"279.6","t":"From him come the <em>Rik</em>, the Sâman, the Ya<em>g</em>ush, the Dîkshâ (initiatory rites), all sacrifices and offerings of animals, and the fees bestowed on priests, the year too, the sacrificer, and the worlds, in which the moon shines brightly and the sun."},{"ref":"279.7","t":"From him the many Devas too are begotten, the Sâdhyas (genii), men, cattle, birds, the up and down breathings, rice and corn (for sacrifices), penance, faith, truth, abstinence, and law."},{"ref":"279.8","t":"The seven senses (prâ<em>n</em>a) also spring from him, the seven lights (acts of sensation), the seven kinds of fuel (objects by which the senses are lighted), the seven sacrifices (results of sensation), these seven worlds (the places of the senses, the worlds determined by the senses) in which the senses move, which rest in the cave (of the heart), and are placed there seven and seven."},{"ref":"279.9","t":"Hence come the seas and all the mountains, from him flow the rivers of every kind; hence come all herbs and the juice through which the inner Self subsists with the elements."},{"ref":"279.10","t":"The Person is all this, sacrifice, penance, Brahman, the highest immortal; he who knows this hidden in the cave (of the heart), he, O friend, scatters the knot of ignorance here on earth."},{"sp":"HDR","t":"SECOND KHANDA."},{"ref":"280.1","t":"MANIFEST, NEAR, moving in the cave (of the heart) is the great Being. In it everything is centred which ye know as moving, breathing, and blinking, as being and not-being, as adorable, as the best, that is beyond the understanding of creatures."},{"ref":"280.2","t":"That which is brilliant, smaller than small, that on which the worlds are founded and their inhabitants, that is the indestructible Brahman, that is the breath, speech, mind; that is the true, that is the immortal. That is to be hit. Hit it, O friend!"},{"ref":"280.3","t":"Having taken the Upanishad as the bow, as the great weapon, let him place on it the arrow, sharpened by devotion! Then having drawn it with a thought directed to that which is, hit the mark, O friend, viz. that which is the Indestructible!"},{"ref":"280.4","t":"Om is the bow, the Self is the arrow, Brahman is called its aim. It is to be hit by a man who is not thoughtless; and then, as the arrow (becomes one with the target), he will become one with Brahman."},{"ref":"280.5","t":"In him the heaven, the earth, and the sky are woven, the mind also with all the senses. Know him alone as the Self, and leave off other words! He is the bridge of the Immortal."},{"ref":"280.6","t":"He moves about becoming manifold within the heart where the arteries meet, like spokes fastened to the nave. Meditate on the Self as Om! Hail to you, that you may cross beyond (the sea of) darkness!"},{"ref":"280.7","t":"He who understands all and who knows all, he to whom all this glory in the world belongs, the Self, is placed in the ether, in the heavenly city of Brahman (the heart). He assumes the nature of mind, and becomes the guide of the body of the senses. He subsists in food, in close proximity to the heart. The wise who understand this, behold the Immortal which shines forth full of bliss."},{"ref":"280.8","t":"The fetter of the heart is broken, all doubts are solved, all his works (and their effects) perish when He has been beheld who is high and low (cause and effect)."},{"ref":"280.9","t":"In the highest golden sheath there is the Brahman without passions and without parts. That is pure, that is the light of lights, that is it which they know who know the Self."},{"ref":"280.10","t":"The sun does not thine there, nor the moon and the stars, nor these lightnings, and much less this fire. When he shines, everything shines after him; by his light all this is lighted."},{"ref":"280.11","t":"That immortal Brahman is before, that Brahman is behind, that Brahman is right and left. It has gone forth below and above; Brahman alone is all this, it is the best."},{"sp":"HDR","t":"FIRST KHANDA."},{"ref":"282.1","t":"TWO BIRDS, inseparable friends, cling to the same tree. One of them eats the sweet fruit, the other looks on without eating."},{"ref":"282.2","t":"On the same tree man sits grieving, immersed, bewildered by his own impotence (an-î<em>s</em>â). But when he sees the other lord (î<em>s</em>â) contented and knows his glory, then his grief passes away."},{"ref":"282.3","t":"When the seer sees the brilliant maker and lord (of the world) as the Person who has his source in Brahman, then he is wise, and shaking off good and evil, he reaches the highest oneness, free from passions;"},{"ref":"282.4","t":"For he is the Breath shining forth in all beings, and he who understands this becomes truly wise, not a talker only. He revels in the Self, he delights in the Self, and having performed his works (truthfulness, penance, meditation, &amp;c.) he rests, firmly established in Brahman, the best of those who know Brahman."},{"ref":"282.5","t":"By truthfulness, indeed, by penance, right knowledge, and abstinence must that Self be gained; the Self whom spotless anchorites gain is pure, and like a light within the body."},{"ref":"282.6","t":"The true prevails, not the untrue; by the true the path is laid out, the way of the gods (devayâna<em>h</em>), on which the old sages, satisfied in their desires, proceed to where there is that highest place of the True One."},{"ref":"282.7","t":"That (true Brahman) shines forth grand, divine. inconceivable, smaller than small; it is far beyond what is far and yet near here, it is hidden in the cave (of the heart) among those who see it even here."},{"ref":"282.8","t":"He is not apprehended by the eye, nor by speech, nor by the other senses, not by penance or good works. When a man’s nature has become purified by the serene light of knowledge, then he sees him, meditating on him as without parts."},{"ref":"282.9","t":"That subtle Self is to be known by thought (<em>k</em>etas) there where breath has entered fivefold, for every thought of men is interwoven with the senses, and when thought is purified, then the Self arises."},{"ref":"282.10","t":"Whatever state a man, whose nature is purified imagines, and whatever desires he desires (for himself or for others), that state he conquers and those desires he obtains. Therefore let every man who desires happiness worship the man who knows the Self."},{"sp":"HDR","t":"SECOND KHANDA."},{"ref":"283.1","t":"HE (THE knower of the Self) knows that highest home of Brahman, in which all is contained and shines brightly. The wise who, without desiring happiness, worship that Person, transcend this seed, (they are not born again.)"},{"ref":"283.2","t":"He who forms desires in his mind, is born again through his desires here and there. But to him whose desires are fulfilled and who is conscious of the true Self (within himself) all desires vanish, even here on earth."},{"ref":"283.3","t":"That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by him the Self can be gained. The Self chooses him (his body) as his own."},{"ref":"283.4","t":"Nor is that Self to be gained by one who is destitute of strength, or without earnestness, or without right meditation. But if a wise man strives after it by those means (by strength, earnestness, and right meditation), then his Self enters the home of Brahman."},{"ref":"283.5","t":"When they have reached him (the Self), the sages become satisfied through knowledge, they are conscious of their Self, their passions have passed away, and they are tranquil. The wise, having reached Him who is omnipresent everywhere, devoted to the Self, enter into him wholly."},{"ref":"283.6","t":"Having well ascertained the object of the knowledge of the Vedânta, and having purified their nature by the Yoga of renunciation, all anchorites, enjoying the highest immortality, become free at the time of the great end (death) in the worlds of Brahmâ."},{"ref":"283.7","t":"Their fifteen parts enter into their elements, their Devas (the senses) into their (corresponding) Devas. Their deeds and their Self with all his knowledge become all one in the highest Imperishable."},{"ref":"283.8","t":"As the flowing rivers disappear in the sea, losing their name and their form, thus a wise man, freed from name and form, goes to the divine Person, who is greater than the great."},{"ref":"283.9","t":"He who knows that highest Brahman, becomes even Brahman. In his race no one is born ignorant of Brahman. He overcomes grief, he overcomes evil; free from the fetters of the heart, he becomes immortal."},{"ref":"283.10","t":"And this is declared by the following <em>Rik</em>-verse: ‘Let a man tell this science of Brahman to those only who have performed all (necessary) acts, who are versed in the Vedas, and firmly established in (the lower) Brahman, who themselves offer as an oblation the one <em>Ri</em>shi (Agni), full of faith, and by whom the rite of (carrying fire on) the head has been performed, according to the rule (of the Âtharva<em>n</em>as).’"},{"ref":"283.11","t":"The <em>Ri</em>shi Aṅgiras formerly told this true (science ); a man who has not performed the (proper) rites, does not read it. Adoration to the highest <em>Ri</em>shis! Adoration to the highest <em>Ri</em>shis!"},{"sp":"HDR","t":"FIRST VALLÎ,"},{"ref":"285.1","t":"OR, THE CHAPTER ON SÎKSH (PRONUNCIATION)."},{"sp":"HDR","t":"FIRST ANUVÂKA."},{"ref":"286.1","t":"1. HARI<em>H</em>, OM! May Mitra be propitious to us, and Varu<em>n</em>a, Aryaman also, Indra, B<em>ri</em>haspati, and the wide-striding Vish<em>n</em>u."},{"ref":"286.2","t":"Adoration to Brahman! Adoration to thee, O Vâyu (air)! Thou indeed art the visible Brahman. I shall proclaim thee alone as the visible Brahman. I shall proclaim the right. I shall proclaim the true (scil. Brahman)."},{"ref":"286.3","t":"(1-5) May it protect me! May it protect the teacher! yes, may it protect me, and may it protect the teacher! Om! Peace! peace! peace!"},{"sp":"HDR","t":"SECOND ANUVÂKA."},{"ref":"287.1","t":"1. OM! LET us explain <em>S</em>îkshâ, the doctrine of pronunciation, viz. letter, accent, quantity, effort (in the formation of letters), modulation, and union of letters (sandhi). This is the lecture on <em>S</em>îkshâ."},{"sp":"HDR","t":"THIRD ANUVÂKA."},{"ref":"288.1","t":"MAY GLORY come to both of us (teacher and pupil) together! May Vedic light belong to both of us!"},{"ref":"288.1a","t":"Now let us explain the Upanishad (the secret meaning) of the union (sa<em>m</em>hitâ), under five heads, with regard to the worlds, the heavenly lights, knowledge, offspring, and self (body). People call these the great Sa<em>m</em>hitâs."},{"ref":"288.1b","t":"First, with regard to the worlds. The earth is the former element, heaven the latter, ether their union;"},{"ref":"288.2","t":"That union takes place through Vâyu (air). So much with regard to the worlds."},{"ref":"288.2a","t":"Next, with regard to the heavenly lights. Agni (fire) is the former element, Âditya (the sun) the latter, water their union. That union takes place through lightning. So much with regard to the heavenly lights."},{"ref":"288.2b","t":"Next, with regard to knowledge. The teacher is the former element,"},{"ref":"288.2c","t":"The pupil the latter, knowledge their union. That union takes place through the recitation of the Veda. So much with regard to knowledge."},{"ref":"288.2d","t":"Next, with regard to offspring. The mother is the former element, the father the latter, offspring their union. That union takes place through procreation. So much with regard to offspring."},{"ref":"288.4","t":"Next, with regard to the self (body). The lower jaw is the former element, the upper jaw the latter, speech their union. That union takes place through speech. So much with regard to the Self. These are the great Sa<em>m</em>hitâs. He who knows these Sa<em>m</em>hitâs (unions), as here explained, becomes united with offspring, cattle, Vedic light, food, and with the heavenly world."},{"sp":"HDR","t":"FOURTH ANUVÂKA."},{"ref":"289.1","t":"MAY HE who is the strong bull of the Vedas, assuming all forms, who has risen from the Vedas, from the Immortal, may that Indra (lord) strengthen me with wisdom! May I, O God, become an upholder of the Immortal!"},{"ref":"289.1a","t":"May my body be able, my tongue sweet, may I hear much with my ears! Thou (Om) art the shrine (of Brahman), covered by wisdom. Guard what I have learnt."},{"ref":"289.1b","t":"She (<em>S</em>rî, happiness) brings near and spreads,"},{"ref":"289.2","t":"And makes, without delay, garments for herself, cows, food, and drink at all times; therefore bring that <em>S</em>rî (happiness) hither to me, the woolly, with her cattle! Svâhâ! May the Brahman-students come to me, Svâhâ! May they come from all sides, Svâhâ! May they come forth to me, Svâhâ! May they practise restraint, Svâhâ! May they enjoy peace, Svâhâ!"},{"ref":"289.3","t":"May I be a glory among men, Svâhâ! May I be better than the richest, Svâhâ! May I enter into thee, O treasure (Om), Svâhâ! Thou, O treasure, enter into me, Svâhâ! In thee, consisting of a thousand branches, in thee, O treasure, I am cleansed, Svâhâ! As water runs downward, as the months go to the year, so, O preserver of the world, may Brahman-students always come to me from all sides, Svâhâ!"},{"ref":"289.3a","t":"(1) Thou art a refuge! Enlighten me! Take possession of me!"},{"sp":"HDR","t":"FIFTH ANUVÂKA."},{"ref":"290.1","t":"BHÛ, BHUVAS, Suvas, these are the three sacred interjections (vyâh<em>ri</em>ti). Mâhâ<em>k</em>amasya taught a fourth, viz. Mahas, which is Brahman, which is the Self. The others (devatâs) are its members."},{"ref":"290.1a","t":"Bhû is this world, Bhuvas is the sky, Suvas is the other world."},{"ref":"290.2","t":"Mahas is the sun. All the worlds are increased by the sun. Bhû is Agni (fire), Bhuvas is Vâyu (air), Suvas is Âditya (sun). Mahas is the moon. All the heavenly lights are increased by the moon."},{"ref":"290.2a","t":"Bhû is the <em>Rik</em>-verses, Bhuvas is the Sâman-verses, Suvas is the Ya<em>g</em>us-verses."},{"ref":"290.3","t":"Mahas is Brahman. All the Vedas are increased by the Brahman."},{"ref":"290.3a","t":"(1-2) Bhû is Prâ<em>n</em>a (up-breathing), Bhuvas is Apâna, (down-breathing), Suvas is Vyâna (back-breathing). Mahas is food. All breathings are increased by food."},{"ref":"290.3b","t":"Thus there are these four times four, the four and four sacred interjections. He who knows these, (1-2) Knows the Brahman. All Devas bring offerings to him."},{"sp":"HDR","t":"SIXTH ANUVÂKA."},{"ref":"291.1","t":"1. THERE IS the ether within the heart, and in it there is the Person (purusha) consisting of mind, immortal, golden."},{"ref":"291.2","t":"Between the two palates there hangs the uvula, like a nipple — that is the starting-point of Indra (the lord). Where the root of the hair divides, there he opens the two sides of the head, and saying Bhû, he enters Agni (the fire); saying Bhuvas, he enters Vâyu (air);"},{"ref":"291.3","t":"2. Saying Suvas, he enters Âditya (sun); saying Mahas, he enters Brahman. He there obtains lordship, he reaches the lord of the mind. He becomes lord of speech, lord of sight, lord of hearing, lord of knowledge. Nay, more than this. There is the Brahman whose body is ether, whose nature is true, rejoicing in the senses (prâ<em>n</em>a), delighted in the mind, perfect in peace, and immortal."},{"ref":"291.4","t":"(1) Worship thus, O Prâ<em>k</em>înayogya!"},{"sp":"HDR","t":"SEVENTH ANUVÂKA."},{"ref":"292.1","t":"1. ‘THE EARTH, the sky, heaven, the four quarters, and the intermediate quarters,’— ‘Agni (fire), Vâyu (air), Âditya (sun), <em>K</em>andramas (moon), and the stars,’— ‘Water, herbs, trees, ether, the universal Self (virâ<em>g</em>),’ — so much with reference to material objects (bhûta)."},{"ref":"292.2","t":"Now with reference to the self (the body): ‘Prâ<em>n</em>a (up-breathing), Apâna (down-breathing), Vyâna (back-breathing), Udâna (out-breathing), and Samâ<em>n</em>a (on-breathing),’— ‘The eye, the ear, mind, speech, and touch,’— ‘The skin, flesh, muscle, bone, and marrow.’ Having dwelt on this (fivefold arrangement of the worlds, the gods, beings, breathings, senses, and elements of the body), a <em>Ri</em>shi said: ‘Whatever exists is fivefold (pâṅkta).’"},{"ref":"292.3","t":"(1) By means of the one fivefold set (that referring to the body) he completes the other fivefold set."},{"sp":"HDR","t":"EIGHTH ANUVÂKA."},{"ref":"293.1","t":"1. OM MEANS Brahman. 2. Om means all this. 3. Om means obedience. When they have been told, ‘Om, speak,’ they speak. 4. After Om they sing Sâmans. 5. After Om they recite hymns. 6. After Om the Adhvaryu gives the response. 7. After Om the Brahman-priest gives orders. 8. After Om he (the sacrificer) allows the performance of the Agnihotra. 9. When a Brâhma<em>n</em>a is going to begin his lecture, he says, 10. ‘Om, may I acquire Brahman (the Veda).’ He thus acquires the Veda."},{"sp":"HDR","t":"NINTH ANUVÂKA."},{"ref":"294.1","t":"1. (WHAT IS necessary?) The night, and learning and practising the Veda. The true, and learning and practising the Veda. Penance, and learning and practising the Veda. Restraint, and learning and practising the Veda. Tranquillity, and learning and practising the Veda. The fires (to be consecrated), and learning and practising the Veda. The Agnihotra sacrifice, and learning and practising the Veda. Guests (to be entertained), and learning and practising the Veda. Man’s duty, and learning and practising the Veda. Children, and learning and practising the Veda."},{"ref":"294.2","t":"(1-6) Marriage, and learning and practising the Veda. Children’s children, and learning and practising the Veda."},{"ref":"294.3","t":"Satyava<em>k</em>as Râthîtara thinks that the true only is necessary. Taponitya Paura<em>s</em>ish<em>t</em>i thinks that penance only is necessary. Nâka Maudgalya thinks that learning and practising the Veda only are necessary, — for that is penance, that is penance."},{"sp":"HDR","t":"TENTH ANUVÂKA."},{"ref":"295.1","t":"1. ‘I AM he who shakes the tree (i.e. the tree of the world, which has to be cut down by knowledge). 2. My glory is like the top of a mountain. 3. I, whose pure light (of knowledge) has risen high, am that which is truly immortal, as it resides in the sun."},{"ref":"295.2","t":"4. I am the brightest treasure. 5. I am wise, immortal, imperishable.’ 6. This is the teaching of the Veda, by the poet Tri<em>s</em>aṅku."},{"sp":"HDR","t":"ELEVENTH ANUVÂKA."},{"ref":"296.1","t":"AFTER HAVING taught the Veda, the teacher instructs the pupil: ‘Say what is true! Do thy duty! Do not neglect the study of the Veda! After having brought to thy teacher his proper reward, do not cut off the line of children! Do not swerve from the truth! Do not swerve from duty! Do not neglect what is useful! Do not neglect greatness! Do not neglect the learning and teaching of the Veda!"},{"ref":"296.2","t":"‘Do not neglect the (sacrificial) works due to the Gods and Fathers! Let thy mother be to thee like unto a god! Let thy father be to thee like unto a god! Let thy teacher be to thee like unto a god! Let thy guest be to thee like unto a god! Whatever actions are blameless, those should be regarded, not others. Whatever good works have been performed by us, those should be observed by thee, —"},{"ref":"296.3","t":"‘Not others. And there are some Brâhma<em>n</em>as better than we. They should be comforted by thee by giving them a seat. Whatever is given should be given with faith, not without faith, — with joy, with modesty, with fear, with kindness. If there should be any doubt in thy mind with regard to any sacred act or with regard to conduct, —"},{"ref":"296.4","t":"‘In that case conduct thyself as Brâhma<em>n</em>as who possess good judgment conduct themselves therein, whether they be appointed or not, as long as they are not too severe, but devoted to duty. And with regard to things that have been spoken against, as Brâhma<em>n</em>as who possess good judgment conduct themselves therein, whether they be appointed or not, as long as they are not too severe, but devoted to duty, (1-7) Thus conduct thyself ‘This is the rule. This is the teaching. This is the true purport (Upanishad) of the Veda. This is the command. Thus should you observe. Thus should this be observed.’"},{"sp":"HDR","t":"TWELFTH ANUVÂKA."},{"ref":"297.1","t":"1. MAY MITRA be propitious to us, and Varu<em>n</em>a, Aryaman also, Indra, B<em>ri</em>haspati, and the wide-striding Vish<em>n</em>u! Adoration to Brahman! Adoration to thee, O Vâyu! Thou indeed art the visible Brahman. I proclaimed thee alone as the visible Brahman."},{"ref":"297.2","t":"(1-5) I proclaimed the right. I proclaimed the true. It protected me. It protected the teacher. Yes, it protected me, it protected the teacher. Om! Peace! peace! peace!"},{"sp":"HDR","t":"SECOND VALLÎ,"},{"ref":"298.1","t":"OR, THE CHAPTER ON ÂNANDA (BLISS)."},{"ref":"298.2","t":"HARI<em>H</em>, OM! MAY it (the Brahman) protect us both (teacher and pupil)! May it enjoy us both! May we acquire strength together! May our knowledge become bright! May we never quarrel! Peace! peace! peace!"},{"sp":"HDR","t":"FIRST ANUVÂKA."},{"ref":"299.1","t":"HE WHO KNOWS the Brahman attains the highest (Brahman). On this the following verse is recorded:"},{"ref":"299.2","t":"‘He who knows Brahman, which is (i.e. cause, not effect), which is conscious, which is without end, as hidden in the depth (of the heart), in the highest ether, he enjoys all blessings, at one with the omniscient Brahman.’"},{"ref":"299.3","t":"From that Self (Brahman) sprang ether (âkâ<em>s</em>a, that through which we hear); from ether air (that through which we hear and feel); from air fire (that through which we hear, feel, and see); from fire water (that through which we hear, feel, see, and taste); from water earth (that through which we hear, feel, see, taste, and smell). From earth herbs, from herbs food, from food seed, from seed man. Man thus consists of the essence of food. This is his head, this his right arm, this his left arm, this his trunk (Âtman), this the seat (the support)."},{"ref":"299.4","t":"On this there is also the following <em>S</em>loka:"},{"sp":"HDR","t":"SECOND ANUVÂKA."},{"ref":"300.1","t":"‘FROM FOOD ARE produced all creatures which dwell on earth. Then they live by food, and in the end they return to food. For food is the oldest of all beings, and therefore it is called panacea (sarvaushadha, i.e. consisting of all herbs, or quieting the heat of the body of all beings).’"},{"ref":"300.2","t":"They who worship food as Brahman, obtain all food. For food is the oldest of all beings, and therefore it is called panacea. From food all creatures are produced; by food, when born, they grow. Because it is fed on, or because it feeds on beings, therefore it is called food (anna)."},{"ref":"300.3","t":"Different from this, which consists of the essence of food, is the other, the inner Self, which consists of breath. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Prâ<em>n</em>a (up-breathing) is its head. Vyâna (back-breathing) is its right arm. Apâna (down-breathing) is its left arm. Ether is its trunk. The earth the seat (the support)."},{"ref":"300.4","t":"On this there is also the following <em>S</em>loka:"},{"sp":"HDR","t":"THIRD ANUVÂKA."},{"ref":"301.1","t":"‘THE DEVAS BREATHE after breath (prâ<em>n</em>a), so do men and cattle. Breath is the life of beings, therefore it is called sarvâyusha (all-enlivening).’"},{"ref":"301.2","t":"They who worship breath as Brahman, obtain the full life. For breath is the life of all beings, and therefore it is called sarvâyusha. The embodied Self of this (consisting of breath) is the same as that of the former (consisting of food)."},{"ref":"301.3","t":"Different from this, which consists of breath, is the other, the inner Self, which consists of mind. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Ya<em>g</em>us is its head. <em>Rik</em> is its right arm. Sâman is its left arm. The doctrine (âde<em>s</em>a, i.e. the Brâhma<em>n</em>a) is its trunk. The Atharvâṅgiras (Atharva-hymns) the seat (the support)."},{"ref":"301.4","t":"On this there is also the following <em>S</em>loka:"},{"sp":"HDR","t":"FOURTH ANUVÂKA."},{"ref":"302.1","t":"‘HE WHO KNOWS the bliss of that Brahman, from whence all speech, with the mind, turns away unable to reach it, he never fears! The embodied Self of this (consisting of mind) is the same as that of the former (consisting of breath)."},{"ref":"302.2","t":"Different from this, which consists of mind, is the other, the inner Self, which consists of understanding. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Faith is its head. What is right is its right arm. What is true is its left arm."},{"ref":"302.3","t":"Absorption (yoga) is its trunk. The great (intellect?) is the seat (the support)."},{"ref":"302.4","t":"On this there is also the following <em>S</em>loka:"},{"sp":"HDR","t":"FIFTH ANUVÂKA."},{"ref":"303.1","t":"‘UNDERSTANDING PERFORMS THE sacrifice, it performs all sacred acts. All Devas worship understanding as Brahman, as the oldest. If a man knows understanding as Brahman, and if he does not swerve from it, he leaves all evils behind in the body, and attains all his wishes.’ The embodied Self of this (consisting of understanding) is the same as that of the former (consisting of mind)."},{"ref":"303.2","t":"Different from this, which consists of understanding, is the other inner Self, which consists of bliss. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. joy is its head. Satisfaction its right arm. Great satisfaction is its left arm. Bliss is its trunk. Brahman is the seat (the support)."},{"ref":"303.3","t":"On this there is also the following <em>S</em>loka:"},{"sp":"HDR","t":"SIXTH ANUVÂKA."},{"ref":"304.1","t":"‘HE WHO KNOWS the Brahman as non-existing, becomes himself non-existing. He who knows the Brahman as existing, him we know himself as existing.’ The embodied Self of this (bliss) is the same as that of the former (understanding)."},{"ref":"304.2","t":"Thereupon follow the questions of the pupil:"},{"ref":"304.3","t":"‘Does any one who knows not, after he has departed this life, ever go to that world? Or does he who knows, after he has departed, go to that world?’"},{"ref":"304.4","t":"The answer is: He wished, may I be many, may I grow forth. He brooded over himself (like a man performing penance). After he had thus brooded, he sent forth (created) all, whatever there is. Having sent forth, he entered into it. Having entered it, he became sat (what is manifest) and tyat (what is not manifest), defined and undefined, supported and not supported, (endowed with) knowledge and without knowledge (as stones), real and unreal. The Sattya (true) became all this whatsoever, and therefore the wise call it (the Brahman) Sat-tya (the true)."},{"ref":"304.5","t":"On this there is also this <em>S</em>loka:"},{"sp":"HDR","t":"SEVENTH ANUVÂKA."},{"ref":"305.1","t":"‘IN THE BEGINNING this was non-existent (not yet defined by form and name). From it was born what exists. That made itself its Self, therefore it is called the Self-made.’ That which is Self-made is a flavour (can be tasted), for only after perceiving a flavour can any one perceive pleasure. Who could breathe, who could breathe forth, if that bliss (Brahman) existed not in the ether (in the heart)? For he alone causes blessedness."},{"ref":"305.2","t":"When he finds freedom from fear and rest in that which is invisible, incorporeal, undefined, unsupported, then he has obtained the fearless. For if he makes but the smallest distinction in it, there is fear for him}. But that fear exists only for one who thinks himself wise, (not for the true sage.)"},{"ref":"305.3","t":"On this there is also this <em>S</em>loka:"},{"sp":"HDR","t":"EIGHTH ANUVÂKA."},{"ref":"306.1","t":"(1) ‘FROM TERROR of it (Brahman) the wind blows, from terror the sun rises; from terror of it Agni and Indra, yea Death runs as the fifth.’"},{"ref":"306.2","t":"Now this is an examination of (what is meant by) Bliss (ânanda):"},{"ref":"306.3","t":"Let there be a noble young man, who is well read (in the Veda), very swift, firm, and strong, and let the whole world be full of wealth for him, that is one measure of human bliss."},{"ref":"306.4","t":"One hundred times that human bliss (2) is one measure of the bliss of human Gandharvas (genii), and likewise of a great sage (learned in the Vedas) who is free from desires."},{"ref":"306.5","t":"One hundred times that bliss of human Gandharvas is one measure of the bliss of divine Gandharvas (genii), and likewise of a great sage who is free from desires."},{"ref":"306.6","t":"One hundred times that bliss of divine Gandharvas is one measure of the bliss of the Fathers, enjoying their long estate, and likewise of a great sage who is free from desires."},{"ref":"306.7","t":"One hundred times that bliss of the Fathers is one measure of the bliss of the Devas, born in the Â<em>g</em>âna heaven (through the merit of their lawful works), (3) and likewise of a great sage who is free from desires."},{"ref":"306.8","t":"One hundred times that bliss of the Devas born in the Â<em>g</em>âna heaven is one measure of the bliss of the sacrificial Devas, who go to the Devas by means of their Vaidik sacrifices, and likewise of a great sage who is free from desires."},{"ref":"306.9","t":"One hundred times that bliss of the sacrificial Devas is one measure of the bliss of the (thirty-three) Devas, and likewise of a great sage who is free from desires."},{"ref":"306.10","t":"One hundred times that bliss of the (thirty-three) Devas is one measure of the bliss of Indra, (4) and likewise of a great sage who is free from desires."},{"ref":"306.11","t":"One hundred times that bliss of Indra is one measure of the bliss of B<em>ri</em>haspati, and likewise of a great sage who is free from desires."},{"ref":"306.12","t":"One hundred times that bliss of B<em>ri</em>haspati is one measure of the bliss of Pra<em>g</em>âpati, and likewise of a great sage who is free from desires."},{"ref":"306.13","t":"One hundred times that bliss of Pra<em>g</em>âpati is one measure of the bliss of Brahman, and likewise of a great sage who is free from desires."},{"ref":"306.14","t":"(5) He who is this (Brahman) in man, and he who is that (Brahman) in the sun, both are one."},{"ref":"306.15","t":"He who knows this, when he has departed this world, reaches and comprehends the Self which consists of food, the Self which consists of breath, the Self which consists of mind, the Self which consists of understanding, the Self which consists of bliss."},{"ref":"306.16","t":"On this there is also this <em>S</em>loka:"},{"sp":"HDR","t":"NINTH ANUVÂKA."},{"ref":"307.1","t":"HE WHO KNOWS the bliss of that Brahman, from whence all speech, with the mind, turns away unable to reach it, he fears nothing.’"},{"ref":"307.2","t":"He does not distress himself with the thought, Why did I not do what is good? Why did I do what is bad? He who thus knows these two (good and bad), frees himself. He who knows both, frees himself. This is the Upanishad."},{"sp":"HDR","t":"THIRD VALLÎ,"},{"ref":"308.1","t":"OR, THE CHAPTER OF BHRIGU."},{"ref":"308.2","t":"HARI<em>H</em>, OM! MAY it (the Brahman) protect us both! May it enjoy us both! May we acquire strength together! May our knowledge become bright! May we never quarrel! Peace! peace! peace!"},{"sp":"HDR","t":"FIRST ANUVÂKA."},{"ref":"309.1","t":"BH<em>RI</em>GU VÂRU<em>N</em>I WENT to his father Varu<em>n</em>a, saying:"},{"ref":"309.2","t":"Sir, teach me Brahman.’ He told him this, viz. Food, breath, the eye, the ear, mind, speech."},{"ref":"309.3","t":"Then he said again to him: ‘That from whence these beings are born, that by which, when born, they live, that into which they enter at their death, try to know that. That is Brahman.’"},{"ref":"309.4","t":"He performed penance. Having performed penance —"},{"sp":"HDR","t":"SECOND ANUVÂKA."},{"ref":"310.1","t":"HE PERCEIVED THAT food is Brahman, for from food these beings are produced; by food, when born, they live; and into food they enter at their death."},{"ref":"310.2","t":"Having perceived this, he went again to his father Varu<em>n</em>a, saying: ‘Sir, teach me Brahman.’ He said to him: ‘Try to know Brahman by penance, for penance is (the means of knowing) Brahman.’"},{"ref":"310.3","t":"He performed penance. Having performed penance —"},{"sp":"HDR","t":"THIRD ANUVÂKA."},{"ref":"311.1","t":"HE PERCEIVED THAT breath is Brahman, for from breath these beings are born; by breath, when born, they live; into breath they enter at their death."},{"ref":"311.2","t":"Having perceived this, he went again to his father Varu<em>n</em>a, saying: ‘Sir, teach me Brahman.’ He said to him: ‘Try to know Brahman by penance, for penance is (the means of knowing) Brahman.’"},{"ref":"311.3","t":"He performed penance. Having performed penance —"},{"sp":"HDR","t":"FOURTH ANUVÂKA."},{"ref":"312.1","t":"HE PERCEIVED THAT mind (manas) is Brahman, for from mind these beings are born; by mind, when born, they live; into mind they enter at their death."},{"ref":"312.2","t":"Having perceived this, he went again to his father Varu<em>n</em>a, saying: ‘Sir, teach me Brahman.’ He said to him: ‘Try to know Brahman by penance, for penance is (the means of knowing) Brahman.’"},{"ref":"312.3","t":"He performed penance. Having performed penance —"},{"sp":"HDR","t":"FIFTH ANUVÂKA."},{"ref":"313.1","t":"HE PERCEIVED THAT understanding (vi<em>gñ</em>âna) was Brahman, for from understanding these beings are born; by understanding, when born, they live; into understanding they enter at their death."},{"ref":"313.2","t":"Having perceived this, he went again to his father Varu<em>n</em>a, saying— ‘Sir, teach me Brahman.’ He said to him: ‘Try to know Brahman by penance, for penance is (the means of knowing) Brahman.’"},{"ref":"313.3","t":"He performed penance. Having performed penance —"},{"sp":"HDR","t":"SIXTH ANUVÂKA."},{"ref":"314.1","t":"HE PERCEIVED THAT bliss is Brahman, for from bliss these beings are born; by bliss, when born, they live; into bliss they enter at their death."},{"ref":"314.2","t":"This is the knowledge of Bh<em>ri</em>gu and Varu<em>n</em>a, exalted in the highest heaven (in the heart). He who knows this becomes exalted, becomes rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame."},{"sp":"HDR","t":"SEVENTH ANUVÂKA."},{"ref":"315.1","t":"LET HIM NEVER abuse food, that is the rule."},{"ref":"315.2","t":"Breath is food, the body eats the food. The body rests on breath, breath rests on the body. This is the food resting on food. He who knows this food resting on food, rests exalted, becomes rich in food, and able to cat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame."},{"sp":"HDR","t":"EIGHTH ANUVÂKA."},{"ref":"316.1","t":"LET HIM NEVER shun food, that is the rule. Water is food, the light eats the food. The light rests on water, water rests on light. This is the food resting on food. He who knows this food resting on food, rests exalted, becomes rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame."},{"sp":"HDR","t":"NINTH ANUVÂKA."},{"ref":"317.1","t":"LET HIM ACQUIRE much food, that is the rule. Earth is food, the ether eats the food. The ether rests on the earth, the earth rests on the ether. This is the food resting on food. He who knows this food resting on food, rests exalted, becomes rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame."},{"sp":"HDR","t":"TENTH ANUVÂKA."},{"ref":"318.1","t":"LET HIM never turn away (a stranger) from his house, that is the rule. Therefore a man should by all means acquire much food, for (good) people say (to the stranger): ‘There is food ready for him.’ If he gives food amply, food is given to him amply. If he gives food fairly, food is given to him fairly. If he gives food meanly, food is given to him meanly."},{"ref":"318.2","t":"He who knows this, (recognises and worships Brahman ) as possession in speech, as acquisition and possession in up-breathing (prâ<em>n</em>a) and down-breathing (apâna); as action in the hands; as walking in the feet; as voiding in the anus. These are the human recognitions (of Brahman as manifested in human actions). Next follow the recognitions (of Brahman) with reference to the Devas, viz. as satisfaction in rain; as power in lightning;"},{"ref":"318.3","t":"As glory in cattle; as light in the stars; as procreation, immortality, and bliss in the member; as everything in the ether. Let him worship that (Brahman) as support, and he becomes supported. Let him worship that (Brahman) as greatness (maha<em>h</em>), and he becomes great. Let him worship that (Brahman) as mind, and he becomes endowed with mind."},{"ref":"318.4","t":"Let him worship that (Brahman) as adoration, and all desires fall down before him in adoration. Let him worship that (Brahman) as Brahman, and he will become possessed of Brahman. Let him worship this as the absorption of the gods in Brahman, and the enemies who hate him will die all around him, all around him will die the foes whom he does not love."},{"ref":"318.4a","t":"He who is this (Brahman) in man, and he who is that (Brahman) in the sun, both are one."},{"ref":"318.5","t":"He who knows this, when he has departed this world, after reaching and comprehending the Self which consists of food, the Self which consists of breath, the Self which consists of mind, the Self which consists of understanding, the Self which consists of bliss, enters and takes possession of these worlds, and having as much food as he likes, and assuming as many forms as he likes, he sits down singing this Sâman (of Brahman): ‘Hâvu, hâvu, hâvu!"},{"ref":"318.6","t":"‘I am food (object), I am food, I am food! I am the eater of food (subject), I am the eater of food, I am the eater of food! I am the poet (who joins the two together), I am the poet, I am the poet! I am the first-born of the Right (<em>ri</em>ta). Before the Devas I was in the centre of all that is immortal. He who gives me away, he alone preserves me: him who eats food, I eat as food."},{"ref":"318.6a","t":"‘I overcome the whole world, I, endowed with golden light. He who knows this, (attains all this).’ This is the Upanishad."},{"sp":"HDR","t":"FIRST BRÂHMANA."},{"ref":"321.1","t":"1. VERILY THE dawn is the head of the horse which is fit for sacrifice, the sun its eye, the wind its breath, the mouth the Vai<em>s</em>vânara fire, the year the body of the sacrificial horse. Heaven is the back, the sky the belly, the earth the chest, the quarters the two sides, the intermediate quarters the ribs, the members the seasons, the joints the months and half-months, the feet days and nights, the bones the stars, the flesh the clouds. The half-digested food is the sand, the rivers the bowels, the liver and the lungs the mountains, the hairs the herbs and trees. As the sun rises, it is the forepart, as it sets, the hindpart of the horse. When the horse shakes itself, then it lightens; when it kicks, it thunders; when it makes water, it rains; voice is its voice."},{"ref":"321.2","t":"2. Verily Day arose after the horse as the (golden) vessel, called Mahiman (greatness), which (at the sacrifice) is placed before the horse. Its place is in the Eastern sea. The Night arose after the horse as the (silver) vessel, called Mahiman, which (at the sacrifice) is placed behind the horse. Its place is in the Western sea. Verily, these two vessels (or greatnesses) arose to be on each side of the horse."},{"ref":"321.3","t":"As a racer he carried the Devas, as a stallion the Gandharvas, as a runner the Asuras, as a horse men. The sea is its kin, the sea is its birthplace."},{"sp":"HDR","t":"SECOND BRÂHMANA."},{"ref":"322.1","t":"IN THE beginning there was nothing (to be perceived) here whatsoever. By Death indeed all this was concealed, — by hunger; for death is hunger. Death (the first being) thought, ‘Let me have a body.’ Then he moved about, worshipping. From him thus worshipping water was produced. And he said: ‘Verily, there appeared to me, while I worshipped (ar<em>k</em>ate), water (ka).’ This is why water is called ar-ka. Surely there is water (or pleasure) for him who thus knows the reason why water is called arka."},{"ref":"322.2","t":"Verily water is arka. And what was there as the froth of the water, that was hardened, and became the earth. On that earth he (Death) rested, and from him, thus resting and heated, Agni (Virâ<em>g</em>) proceeded, full of light."},{"ref":"322.3","t":"That being divided itself threefold, Âditya (the sun) as the third, and Vâyu (the air) as the third. That spirit (prâ<em>n</em>a) became threefold. The head was the Eastern quarter, and the arms this and that quarter (i. e. the N. E. and S. E. on the left and right sides). Then the tail was the Western quarter, and the two legs this and that quarter (i. e. the N. W. and S. W.) The sides were the Southern and Northern quarters, the back heaven, the belly the sky, the dust the earth. Thus he (M<em>ri</em>tyu, as arka) stands firm in the water, and he who knows this stands firm wherever he goes."},{"ref":"322.4","t":"He desired, ‘Let a second body be born of me,’ and he (Death or Hunger) embraced Speech in his mind. Then the seed became the year. Before that time there was no year. Speech bore him so long as a year, and after that time sent him forth. Then when he was born, he (Death) opened his mouth, as if to swallow him. He cried Bhâ<em>n</em>! and that became speech."},{"ref":"322.5","t":"He thought, ‘If I kill him, I shall have but little food.’ He therefore brought forth by that speech and by that body (the year) all whatsoever exists, the <em>Rik</em>, the Ya<em>g</em>us, the Sâman, the metres, the sacrifices, men, and animals."},{"ref":"322.5a","t":"And whatever he (Death) brought forth, that he resolved to eat (ad). Verily because he eats everything, therefore is Aditi (Death) called Aditi. He who thus knows why Aditi is called Aditi, becomes an eater of everything, and everything becomes his food."},{"ref":"322.6","t":"He desired to sacrifice again with a greater sacrifice. He toiled and performed penance. And while he toiled and performed penance, glorious power went out of him. Verily glorious power means the senses (prâ<em>n</em>a). Then when the senses had gone out, the body took to swelling (<em>s</em>va-yitum), and mind was in the body."},{"ref":"322.7","t":"He desired that this body should be fit for sacrifice (medhya), and that he should be embodied by it. Then he became a horse (a<em>s</em>va), because it swelled (a<em>s</em>vat), and was fit for sacrifice (medhya); and this is why the horse-sacrifice is called A<em>s</em>va-medha."},{"ref":"322.7a","t":"Verily he who knows him thus, knows the A<em>s</em>vamedha. Then, letting the horse free, he thought, and at the end of a year he offered it up for himself, while he gave up the (other) animals to the deities. Therefore the sacrificers offered up the purified horse belonging to Pra<em>g</em>âpati, (as dedicated) to all the deities."},{"ref":"322.7b","t":"Verily the shining sun is the A<em>s</em>vamedha-sacrifice, and his body is the year; Agni is the sacrificial fire (arka), and these worlds are his bodies. These two are the sacrificial fire and the A<em>s</em>vamedha-sacrifice, and they are again one deity, viz. Death. He (who knows this) overcomes another death, death does not reach him, death is his Self, he becomes one of those deities."},{"sp":"HDR","t":"THIRD BRÂHMANA."},{"ref":"323.1","t":"THERE WERE two kinds of descendants of Pra<em>g</em>âpati, the Devas and the Asuras. Now the Devas were indeed the younger, the Asuras the elder ones. The Devas, who were struggling in these worlds, said: ‘Well, let us overcome the Asuras at the sacrifices (the <em>G</em>yotish<em>t</em>oma) by means of the udgîtha.’"},{"ref":"323.2","t":"They said to speech (Vâ<em>k</em>): ‘Do thou sing out for us (the udgîtha).’ ‘Yes,’ said speech, and sang (the udgîtha). Whatever delight there is in speech, that she obtained for the Devas by singing (the three pavamânas); but that she pronounced well (in the other nine pavamânas), that was for herself. The Asuras knew: ‘Verily, through this singer they will overcome us.’ They therefore rushed at the singer and pierced her with evil. That evil which consists in saying what is bad, that is that evil."},{"ref":"323.3","t":"Then they (the Devas) said to breath (scent): ‘Do thou sing out for us.’ ‘Yes,’ said breath, and sang. Whatever delight there is in breath (smell), that he obtained for the Devas by singing; but that he smelled well, that was for himself. The Asuras knew: ‘Verily, through this singer they will overcome us.’ They therefore rushed at the singer, and pierced him with evil. That evil which consists in smelling what is bad, that is that evil."},{"ref":"323.4","t":"Then they said to the eye: ‘Do thou sing out for us.’ ‘Yes,’ said the eye, and sang. Whatever delight there is in the eye, that he obtained for the Devas by singing; but that he saw well, that was for himself The Asuras knew: ‘Verily, through this singer they will overcome us.’ They therefore rushed at the singer, and pierced him with evil. That evil which consists in seeing what is bad, that is that evil."},{"ref":"323.5","t":"Then they said to the ear: ‘Do thou sing out for us.’ ‘Yes,’ said the ear, and sang. Whatever delight there is in the ear, that he obtained for the Devas by singing; but that he heard well, that was for himself. The Asuras knew: ‘Verily, through this singer they will overcome us.’ They therefore rushed at the singer, and pierced him with evil. That evil which consists in hearing what is bad, that is that evil."},{"ref":"323.6","t":"Then they said to the mind: ‘Do thou sing out for us.’ ‘Yes,’ said the mind, and sang. Whatever delight there is in the mind, that he obtained for the Devas by singing; but that he thought well, that was for himself. The Asuras knew: ‘Verily, through this singer they will overcome us.’ They therefore rushed at the singer, and pierced him with evil. That evil which consists in thinking what is bad, that is that evil."},{"ref":"323.6a","t":"Thus they overwhelmed these deities with evils, thus they pierced them with evil."},{"ref":"323.7","t":"Then they said to the breath in the mouth: ‘Do thou sing for us.’ ‘Yes,’ said the breath, and sang. The Asuras knew: ‘Verily, through this singer they will overcome us.’ They therefore rushed at him and pierced him with evil. Now as a ball of earth will be scattered when hitting a stone, thus they perished, scattered in all directions. Hence the Devas rose, the Asuras fell. He who knows this, rises by his self, and the enemy who hates him falls."},{"ref":"323.8","t":"Then they (the Devas) said: ‘Where was he then who thus stuck to us?’ It was (the breath) within the mouth (âsye ‘ntar ), and therefore called Ayâsya; he was the sap (rasa) of the limbs (aṅga), and therefore called Âṅgirasa."},{"ref":"323.9","t":"That deity was called Dûr, because Death was far (dûran) from it. From him who knows this, Death is far off."},{"ref":"323.10","t":"That deity, after having taken away the evil of those deities, viz. death, sent it to where the end of the quarters of the earth is. There he deposited their sins. Therefore let no one go to a man, let no one go to the end (of the quarters of the earth ), that he may not meet there with evil, with death."},{"ref":"323.11","t":"That deity, after having taken away the evil of those deities, viz. death, carried them beyond death."},{"ref":"323.12","t":"He carried speech across first. When speech had become freed from death, it became (what it had been before) Agni (fire). That Agni, after having stepped beyond death, shines."},{"ref":"323.13","t":"Then he carried breath (scent) across. When breath had become freed from death, it became Vâyu (air). That Vâyu, after having stepped beyond death, blows."},{"ref":"323.14","t":"Then he carried the eye across. When the eye had become freed from death, it became Âditya (the sun). That Âditya, after having stepped beyond death, burns."},{"ref":"323.15","t":"Then he carried the ear across. When the ear had become freed from death, it became the quarters (space). These are our quarters (space), which have stepped beyond death."},{"ref":"323.16","t":"Then he carried the mind across. When the mind had become freed from death, it became the moon (<em>K</em>andramas). That moon, after having stepped beyond death, shines. Thus does that deity carry him, who knows this, across death."},{"ref":"323.17","t":"Then breath (vital), by singing, obtained for himself eatable food. For whatever food is eaten, is eaten by breath alone, and in it breath rests."},{"ref":"323.17a","t":"The Devas said: ‘Verily, thus far, whatever food there is, thou hast by singing acquired it for thyself. Now therefore give us a share in that food.’ He said: ‘You there, enter into me.’ They said Yes, and entered all into him. Therefore whatever food is eaten by breath, by it the other senses are satisfied."},{"ref":"323.18","t":"If a man knows this, then his own relations come to him in the same manner; he becomes their supporter, their chief leader, their strong ruler. And if ever anyone tries to oppose one who is possessed of such knowledge among his own relatives, then he will not be able to support his own belongings. But he who follows the man who is possessed of such knowledge, and who with his permission wishes to support those whom he has to support, he indeed will be able to support his own belongings."},{"ref":"323.19","t":"He was called Ayâsya Âṅgirasa, for he is the sap (rasa) of the limbs (aṅga). Verily, breath is the sap of the limbs. Yes, breath is the sap of the limbs. Therefore from whatever limb breath goes away, that limb withers, for breath verily is the sap of the limbs."},{"ref":"323.20","t":"He (breath) is also B<em>ri</em>haspati, for speech is B<em>ri</em>hatî (<em>Ri</em>g-veda), and he is her lord; therefore he is B<em>ri</em>haspati."},{"ref":"323.20a","t":"2 1. He (breath) is also Brahma<em>n</em>aspati, for speech is Brahman (Ya<em>g</em>ur-veda), and he is her lord; therefore he is Brahma<em>n</em>aspati."},{"ref":"323.20b","t":"He (breath) is also Sâman (the Udgîtha), for speech is Sâman (Sama-veda), and that is both speech (sâ) and breath (ama). This is why Sâman is called Sâman."},{"ref":"323.22","t":"Or because he is equal (sama) to a grub, equal to a gnat, equal to an elephant, equal to these three worlds, nay, equal to this universe, therefore he is Sâman. He who thus knows this Sâman, obtains union and oneness with Sâman."},{"ref":"323.23","t":"He (breath) is Udgîtha. Breath verily is Ut, for by breath this universe is upheld (uttabdha); and speech is Gîthâ, song. And because he is ut and gîthâ, therefore he (breath) is Udgîtha."},{"ref":"323.24","t":"And thus Brahmadatta <em>K</em>aikitâneya (the grandson of <em>K</em>ikitâna), while taking Soma (râ<em>g</em>an), said: ‘May this Soma strike my head off, if Ayâsya Âṅgirasa sang another Udgîtha than this. He sang it indeed as speech and breath.’"},{"ref":"323.25","t":"He who knows what is the property of this Sâman, obtains property. Now verily its property is tone only. Therefore let a priest, who is going to perform the sacrificial work of a Sama-singer, desire that his voice may have a good tone, and let him perform the sacrifice with a voice that is in good tone. Therefore people (who want a priest) for a sacrifice, look out for one who possesses a good voice, as for one who possesses property. He who thus knows what is the property of that Sâman, obtains property."},{"ref":"323.26","t":"He who knows what is the gold of that Sâman, obtains gold. Now verily its gold. is tone only. He who thus knows what is the gold of that Sâman, obtains gold."},{"ref":"323.27","t":"He who knows what is the support of that Sâman, he is supported. Now verily its support is speech only. For, as supported in speech, that breath is sung as that Sâman. Some say the support is in food."},{"ref":"323.27a","t":"Next follows the Abhyâroha (the ascension) of the Pavamâna verses. Verily the Prastot<em>ri</em> begins to sing the Sâman, and when he begins, then let him (the sacrificer) recite these (three Ya<em>g</em>us-verses):"},{"ref":"323.27b","t":"‘Lead me from the unreal to the real! Lead me from darkness to light! Lead me from death to immortality!’"},{"ref":"323.27c","t":"Now when he says, ‘Lead me from the unreal to the real,’ the unreal is verily death, the real immortality. He therefore says, ‘Lead me from death to immortality, make me immortal.’"},{"ref":"323.27d","t":"When he says, ‘Lead me from darkness to light,’ darkness is verily death, light immortality. He therefore says, ‘Lead me from death to immortality, make me immortal.’"},{"ref":"323.27e","t":"When he says, ‘Lead me from death to immortality,’ there is nothing there, as it were, hidden (obscure, requiring explanation)."},{"ref":"323.28","t":"Next come the other Stotras with which the priest may obtain food for himself by singing them. Therefore let the sacrificer, while these Stotras are being sung, ask for a boon, whatever desire he may desire. An Udgât<em>ri</em> priest who knows this obtains by his singing whatever desire he may desire either for himself or for the sacrificer. This (knowledge) indeed is called the conqueror of the worlds. He who thus knows this Sâman, for him there is no fear of his not being admitted to the worlds."},{"sp":"HDR","t":"FOURTH BRÂHMANA."},{"ref":"324.1","t":"IN THE beginning this was Self alone, in the shape of a person (purusha). He looking round saw nothing but his Self. He first said, ‘This is I;’ therefore he became I by name. Therefore even now, if a man is asked, he first says, ‘This is I,’ and then pronounces the other name which he may have. And because before (pûrva) all this, he (the Self) burnt down (ush) all evils, therefore he was a person (pur-usha). Verily he who knows this, burns down every one who tries to be before him."},{"ref":"324.2","t":"He feared, and therefore any one who is lonely fears. He thought, ‘As there is nothing but myself, why should I fear?’ Thence his fear passed away. For what should he have feared? Verily fear arises from a second only."},{"ref":"324.3","t":"But he felt no delight. Therefore a man who is lonely feels no delight. He wished for a second. He was so large as man and wife together. He then made this his Self to fall in two (pat), and thence arose husband (pati) and wife (patnî). Therefore Yâ<em>gñ</em>avalkya said: ‘We two are thus (each of us) like half a shell.’ Therefore the void which was there, is filled by the wife. He embraced her, and men were born."},{"ref":"324.4","t":"She thought, ‘How can he embrace me, after having produced me from himself? I shall hide myself.’"},{"ref":"324.4a","t":"She then became a cow, the other became a bull and embraced her, and hence cows were born. The one became a mare, the other a stallion; the one a male ass, the other a female ass. He embraced her, and hence one-hoofed animals were born. The one became a she-goat, the other a he-goat; the one became a ewe, the other a ram. He embraced her, and hence goats and sheep were born. And thus he created everything that exists in pairs, down to the ants."},{"ref":"324.5","t":"He knew, ‘I indeed am this creation, for I created all this.’ Hence he became the creation, and he who knows this lives in this his creation."},{"ref":"324.6","t":"Next he thus produced fire by rubbing. From the mouth, as from the fire-hole, and from the hands he created fire. Therefore both the mouth and the hands are inside without hair, for the fire-hole is inside without hair."},{"ref":"324.6a","t":"And when they say, ‘Sacrifice to this or sacrifice to that god,’ each god is but his manifestation, for he is all gods."},{"ref":"324.6b","t":"Now, whatever there is moist, that he created from seed; this is Soma. So far verily is this universe either food or eater. Soma indeed is food, Agni eater. This is the highest creation of Brahman, when he created the gods from his better part, and when he, who was (then) mortal, created the immortals. Therefore it was the highest creation. And he who knows this, lives in this his highest creation."},{"ref":"324.7","t":"Now all this was then undeveloped. It became developed by form and name, so that one could say, ‘He, called so and so, is such a one.’ Therefore at present also all this is developed by name and form, so that one can say, ‘He, called so and so, is such a one.’"},{"ref":"324.7a","t":"He (Brahman or the Self) entered thither, to the very tips of the finger-nails, as a razor might be fitted in a razor-case, or as fire in a fire-place."},{"ref":"324.7b","t":"He cannot be seen, for, in part only, when breathing, he is breath by name; when speaking, speech by name; when seeing, eye by name; when hearing, ear by name; when thinking, mind by name. All these are but the names of his acts. And he who worships (regards) him as the one or the other, does not know him, for he is apart from this (when qualified) by the one or the other (predicate). Let men worship him as Self, for in the Self all these are one. This Self is the footstep of everything, for through it one knows everything. And as one can find again by footsteps what was lost, thus he who knows this finds glory and praise."},{"ref":"324.8","t":"This, which is nearer to us than anything, this Self, is dearer than a son, dearer than wealth, dearer than all else."},{"ref":"324.8a","t":"And if one were to say to one who declares another than the Self dear, that he will lose what is dear to him, very likely it would be so. Let him worship the Self alone as dear. He who worships the Self alone as dear, the object of his love will never perish."},{"ref":"324.9","t":"Here they say: ‘If men think that by knowledge of Brahman they will become everything, what then did that Brahman know, from whence all this sprang?’"},{"ref":"324.10","t":"Verily in the beginning this was Brahman, that Brahman knew (its) Self only, saying, ‘I am Brahman.’ From it all this sprang. Thus, whatever Deva was awakened (so as to know Brahman), he indeed became that (Brahman); and the same with <em>Ri</em>shis and men. The <em>Ri</em>shi Vâmadeva saw and understood it, singing, ‘I was Manu (moon), I was the sun.’ Therefore now also he who thus knows that he is Brahman, becomes all this, and even the Devas cannot prevent it, for he himself is their Self."},{"ref":"324.10a","t":"Now if a man worships another deity, thinking the deity is one and he another, he does not know. He is like a beast for the Devas. For verily, as many beasts nourish a man, thus does every man nourish the Devas. If only one beast is taken away, it is not pleasant; how much more when many are taken! Therefore it is not pleasant to the Devas that men should know this."},{"ref":"324.11","t":"Verily in the beginning this was Brahman, one only. That being one, was not strong enough. It created still further the most excellent Kshatra (power), viz. those Kshatras (powers) among the Devas, — Indra, Varu<em>n</em>a, Soma, Rudra, Par<em>g</em>anya, Yama, M<em>ri</em>tyu, Î<em>s</em>âna. Therefore there is nothing beyond the Kshatra, and therefore at the Râ<em>g</em>asûya sacrifice the Brâhma<em>n</em>a sits down below the Kshatriya. He confers that glory on the Kshatra alone. But Brahman is (nevertheless) the birth-place of the Kshatra. Therefore though a king is exalted, he sits down at the end (of the sacrifice) below the Brahman, as his birth-place. He who injures him, injures his own birth-place. He becomes worse, because he has injured one better than himself."},{"ref":"324.12","t":"He was not strong enough. He created the Vi<em>s</em> (people), the classes of Devas which in their different orders are called Vasus, Rudras, Âdityas, Vi<em>s</em>ve Devas, Maruts."},{"ref":"324.13","t":"He was not strong enough. He created the <em>S</em>ûdra colour (caste), as Pûshan (as nourisher). This earth verily is Pûshan (the nourisher); for the earth nourishes all this whatsoever."},{"ref":"324.14","t":"He was not strong enough. He created still further the most excellent Law (dharma). Law is the Kshatra (power) of the Kshatra, therefore there is nothing higher than the Law. Thenceforth even a weak man rules a stronger with the help of the Law, as with the help of a king. Thus the Law is what is called the true. And if a man declares what is true, they say he declares the Law; and if he declares the Law, they say he declares what is true. Thus both are the same."},{"ref":"324.15","t":"There are then this Brahman, Kshatra, Vis, and <em>S</em>ûdra. Among the Devas that Brahman existed as Agni (fire) only, among men as Brâhma<em>n</em>a, as Kshatriya through the (divine) Kshatriya, as Vaisya through the (divine) Vaisya, as <em>S</em>ûdra through the (divine) <em>S</em>ûdra. Therefore people wish for their future state among the Devas through Agni (the sacrificial fire) only; and among men through the Brâhma<em>n</em>a, for in these two forms did Brahman exist."},{"ref":"324.15a","t":"Now if a man departs this life without having seen his true future life (in the Self), then that Self, not being known, does not receive and bless him, as if the Veda had not been read, or as if a good work had not been done. Nay, even if one who does not know that (Self), should perform here on earth some great holy work, it will Perish for him in the end. Let a man worship the Self only as his true state. If a man worships the Self only as his true state, his work does not Perish, for whatever he desires that he gets from that Self."},{"ref":"324.16","t":"Now verily this Self (of the ignorant man) is the world of all creatures. In so far as man sacrifices and pours out libations, he is the world of the Devas; in so far as he repeats the hymns, &amp;c. he is the world of the <em>Ri</em>shis; in so far as he offers cakes to the Fathers and tries to obtain offspring, he is the world of the Fathers; in so far as he gives shelter and food to men, he is the world of men; in so far as he finds fodder and water for the animals, he is the world of the animals; in so far as quadrupeds, birds, and even ants live in his houses, he is their world. And as every one wishes his own world not to be injured, thus all beings wish that he who knows this should not be injured. Verily this is known and has been well reasoned."},{"ref":"324.17","t":"In the beginning this was Self alone, one only. He desired, ‘Let there be a wife for me that I may have offspring, and let there be wealth for me that I may offer sacrifices.’ Verily this is the whole desire, and, even if wishing for more, he would not find it. Therefore now also a lonely person desires, ‘Let there be a wife for me that I may have offspring, and let there be wealth for me that I may offer sacrifices.’ And so long as he does not obtain either of these things, he thinks he is incomplete. Now his completeness (is made up as follows): mind is his self (husband); speech the wife; breath the child; the eye all worldly wealth, for he finds it with the eye; the ear his divine wealth, for he hears it with the ear. The body (âtman) is his work, for with the body he works. This is the fivefold sacrifice, for fivefold is the animal, fivefold man, fivefold all this whatsoever. He who knows this, obtains all this."},{"sp":"HDR","t":"FIFTH BRÂHMANA."},{"ref":"325.1","t":"‘WHEN THE father (of creation) had produced by knowledge and penance (work) the seven kinds of food, one of his (foods) was common to all beings, two he assigned to the Devas, (1)"},{"ref":"325.1a","t":"‘Three he made for himself, one he gave to the animals. In it all rests, whatsoever breathes and breathes not. (2)"},{"ref":"325.1b","t":"‘Why then do these not perish, though they are always eaten? He who knows this imperishable one, he eats food with his face. (3)"},{"ref":"325.1c","t":"‘He goes even to the Devas, he lives on strength.’ (4)"},{"ref":"325.2","t":"When it is said, that ‘the father produced by knowledge and penance the seven kinds of food,’ it is clear that (it was he who) did so. When it is said, that ‘one of his (foods) was common,’ then that is that common food of his which is eaten. He who worships (eats) that (common food), is not removed from evil, for verily that food is mixed (property). When it is said, that ‘two he assigned to the Devas,’ that is the huta, which is sacrificed in fire, and the prahuta, which is given away at a sacrifice. But they also say, the new-moon and full-moon sacrifices are here intended, and therefore one should not offer them as an ish<em>t</em>i or with a wish."},{"ref":"325.2a","t":"When it is said, that ‘one he gave to animals,’ that is milk. For in the beginning (in their infancy) both men and animals live on milk. And therefore they either make a new-born child lick gh<em>ri</em>ta (butter), or they make it take the breast. And they call a new-born creature ‘at<em>rin</em>âda,’ i.e. not eating herbs. When it is said, that ‘in it all rests, whatsoever breathes and breathes not,’ we see that all this, whatsoever breathes and breathes not, rests and depends on milk."},{"ref":"325.2b","t":"And when it is said (in another Brâhma<em>n</em>a), that a man who sacrifices with milk a whole year, overcomes death again, let him not think so. No, on the very day on which he sacrifices, on that day he overcomes death again; for he who knows this, offers to the gods the entire food (viz. milk)."},{"ref":"325.2c","t":"When it is said, ‘Why do these not perish, though they are always eaten,’ we answer, Verily, the Person is the imperishable, and he produces that food again and again."},{"ref":"325.2d","t":"When it is said, ‘He who knows this imperishable one, I then, verily, the Person is the imperishable one, for he produces this food by repeated thought, and whatever he does not work by his works, that perishes."},{"ref":"325.2e","t":"When it is said, that ‘he eats food with his face,’ then face means the mouth, he eats it with his mouth."},{"ref":"325.2f","t":"When it is said, that ‘he goes even to the Devas, he lives on strength,’ that is meant as praise."},{"ref":"325.3","t":"When it is said, that ‘he made three for himself,’ that means that he made mind, speech, and breath for himself. As people say, ‘My mind was elsewhere, I did not see; my mind was elsewhere, I did not hear,’ it is clear that a man sees with his mind and hears with his mind. Desire, representation, doubt, faith, want of faith, memory, forgetfulness, shame, reflexion, fear, all this is mind. Therefore even if a man is touched on the back, he knows it through the mind."},{"ref":"325.3a","t":"Whatever sound there is, that is speech. Speech indeed is intended for an end or object, it is nothing by itself."},{"ref":"325.3b","t":"The up-breathing, the down-breathing, the back-breathing, the out-breathing, the on-breathing, all that is breathing is breath (prâ<em>n</em>a) only. Verily that Self consists of it; that Self consists of speech, mind, and breath."},{"ref":"325.4","t":"These are the three worlds: earth is speech, sky mind, heaven breath."},{"ref":"325.5","t":"These are the three Vedas: the <em>Ri</em>g-veda is speech, the Ya<em>g</em>ur-veda mind, the Sâma-veda breath."},{"ref":"325.6","t":"These are the Devas, Fathers, and men: the Devas are speech, the Fathers mind, men breath."},{"ref":"325.7","t":"These are father, mother, and child: the father is mind, the mother speech, the child breath."},{"ref":"325.8","t":"These are what is known, what is to be known, and what is unknown."},{"ref":"325.8a","t":"What is known, has the form of speech, for speech is known. Speech, having become this, protects man."},{"ref":"325.9","t":"What is to be known, has the form of mind, for mind is what is to be known. Mind, having become this, protects man."},{"ref":"325.10","t":"What is unknown, has the form of breath, for breath is unknown. Breath, having become this, protects man."},{"ref":"325.11","t":"Of that speech (which is the food of Pra<em>g</em>âpati) earth is the body, light the form, viz. this fire. And so far as speech extends, so far extends the earth, so far extends fire."},{"ref":"325.12","t":"Next, of this mind heaven is the body, light the form, viz. this sun. And so far as this mind extends, so far extends heaven, so far extends the sun. If they (fire and sun) embrace each other, then wind is born, and that is Indra, and he is without a, rival. Verily a second is a rival, and he who knows this, has no rival."},{"ref":"325.13","t":"Next, of this breath water is the body, light the form, viz. this moon. And so far as this breath extends, so far extends water, so far extends the moon."},{"ref":"325.13a","t":"These are all alike, all endless. And he who worships them as finite, obtains a finite world, but he who worships them as infinite, obtains an infinite world."},{"ref":"325.14","t":"That Pra<em>g</em>âpati is the year, and he consists of sixteen digits. The nights indeed are his fifteen digits, the fixed point his sixteenth digit. He is increased and decreased by the nights. Having on the new-moon night entered with the sixteenth part into everything that has life, he is thence born again in the morning. Therefore let no one cut off the life of any living thing on that night, not even of a lizard, in honour (pû<em>g</em>ârtham) of that deity."},{"ref":"325.15","t":"Now verily that Pra<em>g</em>âpati, consisting of sixteen digits, who is the year, is the same as a man who knows this. His wealth constitutes the fifteen digits, his Self the sixteenth digit. He is increased and decreased by that wealth. His Self is the nave, his wealth the felly. Therefore even if he loses everything, if he lives but with his Self, people say, he lost the felly (which can be restored again)."},{"ref":"325.16","t":"Next there are verily three worlds, the world of men, the world of the Fathers, the world of the Devas. The world of men can be gained by a son only, not by any other work. By sacrifice the world of the Fathers, by knowledge the world of the Devas is gained. The world of the Devas is the best of worlds, therefore they praise knowledge."},{"ref":"325.17","t":"Next follows the handing over. When a man thinks he is going to depart, he says to his son: ‘Thou art Brahman (the Veda, so far as acquired by the father); thou art the sacrifice (so far as performed by the father); thou art the world.’ The son answers: ‘I am Brahman, I am the sacrifice, I am the world.’ Whatever has been learnt (by the father) that, taken as one, is Brahman. Whatever sacrifices there are, they, taken as one, are the sacrifice. Whatever worlds there are, they, taken as one, are the world. Verily here ends this (what has to be done by a father, viz. study, sacrifice, &amp;c.) ‘He (the son), being all this, preserved me from this world,’ thus he thinks. Therefore they call a son who is instructed (to do all this), a world-son (lokya), and therefore they instruct him."},{"ref":"325.17a","t":"When a father who knows this, departs this world, then he enters into his son together with his own spirits (with speech, mind, and breath). If there is anything done amiss by the father, of all that the son delivers him, and therefore he is called Putra, son. By help of his son the father stands firm in this world. Then these divine immortal spirits (speech, mind, and breath) enter into him."},{"ref":"325.18","t":"From the earth and from fire, divine speech enters into him. And verily that is divine speech whereby, whatever he says, comes to be."},{"ref":"325.19","t":"From heaven and the sun, divine mind enters into him. And verily that is divine mind whereby he becomes joyful, and grieves no more."},{"ref":"325.20","t":"From water and the moon, divine breath (spirit) enters into him. And verily that is divine breath which, whether moving or not moving, does not tire, and therefore does not perish. He who knows this, becomes the Self of all beings. As that deity (Hira<em>n</em>yagarbha) is, so does he become. And as all beings honour that deity (with sacrifice, &amp;c.), so do all beings honour him who knows this."},{"ref":"325.20a","t":"Whatever grief these creatures suffer, that is all one (and therefore disappears). Only what is good approaches him; verily, evil does not approach the Devas."},{"ref":"325.21","t":"Next follows the consideration of the observances (acts). Pra<em>g</em>âpati created the actions (active senses). When they had been created, they strove among themselves. Voice held, I shall speak; the eye held, I shall see; the ear held, I shall hear; and thus the other actions too, each according to its own act. Death, having become weariness, took them and seized them. Having seized them, death held them back (from their work). Therefore speech grows weary, the eye grows weary, the ear grows weary. But death did not seize the central breath. Then the others tried to know him, and said: ‘Verily, he is the best of us, he who, whether moving or not, does not tire and does not perish. Well, let all of us assume his form.’ Thereupon they all assumed his form, and therefore they are called after him ‘breaths’ (spirits)."},{"ref":"325.21a","t":"In whatever family there is a man who knows this, they call that family after his name. And he who strives with one who knows this, withers away and finally dies. So far with regard to the body."},{"ref":"325.22","t":"Now with regard to the deities."},{"ref":"325.22a","t":"Agni (fire) held, I shall burn; Âditya (the sun) held, I shall warm; <em>K</em>andramas (the moon) held, I shall shine; and thus also the other deities, each according to the deity. And as it was with the central breath among the breaths, so it was with Vâyu, the wind among those deities. The other deities fade, not Vâyu. Vâyu is the deity that never sets."},{"ref":"325.23","t":"And here there is this <em>S</em>loka:"},{"ref":"325.23a","t":"‘He from whom the sun rises, and into whom it sets’ (he verily rises from the breath, and sets in the breath)"},{"ref":"325.23b","t":"‘Him the Devas made the law, he only is to-day, and he to-morrow also’ (whatever these Devas determined then, that they perform to-day also )."},{"ref":"325.23c","t":"Therefore let a man perform one observance only, let him breathe up and let him breathe down, that the evil death may not reach him. And when he performs it, let him try to finish it. Then he obtains through it union and oneness with that deity (with prâ<em>n</em>a)."},{"sp":"HDR","t":"SIXTH BRÂHMANA."},{"ref":"326.1","t":"VERILY THIS is a triad, name, form, and work. Of these names, that which is called Speech is the Uktha (hymn, supposed to mean also origin), for from it all names arise. It is their Sâman (song, supposed to mean also sameness), for it is the same as all names. It is their Brahman (prayer, supposed to mean also support), for it supports all names."},{"ref":"326.2","t":"Next, of the forms, that which is called Eye is the Uktha (hymn), for from it all forms arise. It is their Sâman (song), for it is the same as all forms. It is their Brahman (prayer), for it supports all forms."},{"ref":"326.3","t":"Next, of the works, that which is called Body is the Uktha (hymn), for from it all works arise. It is their Sâman (song), for it is the same as all works. It is their Brahman (prayer), for it supports all works."},{"ref":"326.3a","t":"That being a triad is one, viz. this Self; and the Self, being one, is that triad. This is the immortal, covered by the true. Verily breath is the immortal, name and form are the true, and by them the immortal is covered."},{"sp":"HDR","t":"FIRST BRÂHMANA."},{"ref":"328.1","t":"THERE WAS formerly the proud Gârgya Bâlâki, a man of great reading. He said to A<em>g</em>âta<em>s</em>atru of Kâ<em>s</em>i, ‘Shall I tell you Brahman?’ A<em>g</em>âta<em>s</em>atru said: ‘We give a thousand (cows) for that speech (of yours), for verily all people run away, saying, <em>G</em>anaka (the king of Mithilâ) is our father (patron).’"},{"ref":"328.2","t":"Gârgya said: ‘The person that is in the sun, that I adore as Brahman.’ A<em>g</em>âta<em>s</em>atru said to him: ‘No, no! Do not speak to me on this. I adore him verily as the supreme, the head of all beings, the king. Whoso adores him thus, becomes Supreme, the head of all beings, a king.’"},{"ref":"328.3","t":"Gârgya said: ‘The person that is in the moon (and in the mind), that I adore as Brahman.’ A<em>g</em>âta<em>s</em>atru said to him: ‘No, no! Do not speak to me on this. I adore him verily as the great, clad in white raiment, as Soma, the king.’ Whoso adores him thus, Soma is poured out and poured forth for him day by day, and his food does not fail."},{"ref":"328.4","t":"Gârgya said: ‘The person that is in the lightning (and in the heart), that I adore as Brahman.’ A<em>g</em>âta<em>s</em>atru said to him: ‘No, no! Do not speak to me on this. I adore him verily as the luminous.’ Whoso adores him thus, becomes luminous, and his offspring becomes luminous."},{"ref":"328.5","t":"Gârgya said: ‘The person that is in the ether (and in the ether of the heart), that I adore as Brahman.’ A<em>g</em>âta<em>s</em>atru said to him: ‘No, no! Do not speak to me on this. I adore him as what is full, and quiescent.’ Whoso adores him thus, becomes filled with offspring and cattle, and his offspring does not cease from this world."},{"ref":"328.6","t":"Gârgya said: ‘The person that is in the wind (and in the breath), that I adore as Brahman.’ A<em>g</em>âta<em>s</em>atru said to him: ‘No, no! Do not speak to me on this. I adore him as Indra Vaiku<em>nth</em>a, as the unconquerable army (of the Maruts).’ Whoso adores him thus, becomes victorious, unconquerable, conquering his enemies."},{"ref":"328.7","t":"Gârgya said: ‘The person that is in the fire (and in the heart), that I adore as Brahman.’ A<em>g</em>âta<em>s</em>atru said to him: ‘No, no! Do not speak to me on this. I adore him as powerful.’ Whoso adores him thus, becomes powerful, and his offspring becomes powerful."},{"ref":"328.8","t":"Gârgya said: ‘The person that is in the water (in seed, and in the heart), that I adore as Brahman.’ A<em>g</em>âta<em>s</em>atru said to him: ‘No, no! Do not speak to me on this. I adore him as likeness.’ Whoso adores him thus, to him comes what is likely (or proper), not what is improper; what is born from him, is like unto him."},{"ref":"328.9","t":"Gârgya said: ‘The person that is in the mirror, that I adore as Brahman.’ A<em>g</em>âta<em>s</em>atru said to him: ‘No, no! Do not speak to me on this. I adore him verily as the brilliant.’ Whoso adores him thus, he becomes brilliant, his offspring becomes brilliant, and with whomsoever he comes together, he outshines them."},{"ref":"328.10","t":"Gârgya said: ‘The sound that follows a man while he moves, that I adore as Brahman.’ A<em>g</em>âta<em>s</em>atru said to him: ‘No, no! Do not speak to me on this. I adore him verily as life.’ Whoso adores him thus, he reaches his full age in this world, breath does not leave him before the time."},{"ref":"328.11","t":"Gârgya said: ‘The person that is in space, that I adore as Brahman.’ A<em>g</em>âta<em>s</em>atru said to him: ‘No, no! Do not speak to me on this. I adore him verily as the second who never leaves us.’"},{"ref":"328.11a","t":"Whoso adores him thus, becomes possessed of a second, his party is not cut off from him,"},{"ref":"328.12","t":"Gârgya said: ‘The person that consists of the shadow, that I adore as Brahman.’ A<em>g</em>âta<em>s</em>atru said to him: ‘No, no! Do not speak to me on this. I adore him verily as death.’ Whoso adores him thus, he reaches his whole age in this world, death does not approach him before the time."},{"ref":"328.13","t":"Gârgya said: ‘The person that is in the body, that I adore as Brahman.’ A<em>g</em>âta<em>s</em>atru said to him: ‘No, no! Do not speak to me on this. I adore him verily as embodied.’ Whoso adores him thus, becomes embodied, and his offspring becomes embodied."},{"ref":"328.13a","t":"Then Gârgya became silent."},{"ref":"328.14","t":"A<em>g</em>âta<em>s</em>atru said: ‘Thus far only?’ ‘Thus far only,’ he replied. A<em>g</em>âta<em>s</em>atru said: ‘This does not suffice to know it (the true Brahman).’ Gârgya replied: ‘Then let me come to you, as a pupil.’"},{"ref":"328.15","t":"A<em>g</em>âta<em>s</em>atru said: ‘Verily, it is unnatural that a Brâhma<em>n</em>a should come to a Kshatriya, hoping that he should tell him the Brahman. However, I shall make you know him clearly,’ thus saying he took him by the hand and rose."},{"ref":"328.15a","t":"And the two together came to a person who was asleep. He called him by these names, ‘Thou, great one, clad in white raiment, Soma, King.’ He did not rise. Then rubbing him with his hand, he woke him, and he arose."},{"ref":"328.16","t":"A<em>g</em>âta<em>s</em>atru said: ‘When this man was thus asleep, where was then the person (purusha), the intelligent? and from whence did he thus come back?’ Gârgya did not know this?"},{"ref":"328.17","t":"A<em>g</em>âta<em>s</em>atru said: ‘When this man was thus asleep, then the intelligent person (purusha), having through the intelligence of the senses (prâ<em>n</em>as) absorbed within himself all intelligence, lies in the ether, which is in the heart. When he takes in these different kinds of intelligence, then it is said that the man sleeps (svapiti). Then the breath is kept in, speech is kept in, the ear is kept in, the eye is kept in, the mind is kept in."},{"ref":"328.18","t":"But when he moves about in sleep (and dream), then these are his worlds. He is, as it were, a great king; he is, as it were, a great Brâhma<em>n</em>a; he rises, as it were, and he falls. And as a great king might keep in his own subjects, and move about, according to his pleasure, within his own domain, thus does that person (who is endowed with intelligence) keep in the various senses (prâ<em>n</em>as) and move about, according to his pleasure, within his own body (while dreaming)."},{"ref":"328.19","t":"Next, when he is in profound sleep, and knows nothing, there are the seventy-two thousand arteries called Hita, which from the heart spread through the body. Through them he moves forth and rests in the surrounding body. And as a young man, or a great king, or a great Brâhma<em>n</em>a, having reached the summit of happiness, might rest, so does he then rest."},{"ref":"328.20","t":"As the spider comes out with its thread, or as small sparks come forth from fire, thus do all senses, all worlds, all Devas, all beings come forth from that Self The Upanishad (the true name and doctrine) of that Self is ‘the True of the True.’ Verily the senses are the true, and he is the true of the true."},{"sp":"HDR","t":"SECOND BRÂHMANA."},{"ref":"329.1","t":"VERILY HE who knows the babe with his place, his chamber, his post, and his rope, he keeps off the seven relatives who hate him. Verily by the young is meant the inner life, by his place this (body), by his chamber this (head), by his post the vital breath, by his rope the food."},{"ref":"329.2","t":"Then the seven imperishable ones approach him. There are the red lines in the eye, and by them Rudra clings to him. There is the water in the eye, and by it Par<em>g</em>anya clings to him. There is the pupil, and by it Âditya (sun) clings to him, There is the dark iris, and by it Agni clings to him. There is the white eye-ball, and by it Indra, clings to him. With the lower eye-lash the earth, with the upper eye-lash the heaven clings to him. He who knows this, his food does never perish."},{"ref":"329.3","t":"On this there is this <em>S</em>loka:"},{"ref":"329.3a","t":"‘There is a cup having its mouth below and its bottom above. Manifold glory has been placed into it. On its lip sit the seven <em>Ri</em>shis, the tongue as the eighth communicates with Brahman.’ What is called the cup having its mouth below and its bottom above is this head, for its mouth (the mouth) is below, its bottom (the skull) is above. When it is said that manifold glory has been placed into it, the senses verily are manifold glory, and he therefore means the senses. When he says that the seven <em>Ri</em>shis sit on its lip, the <em>Ri</em>shis are verily the (active) senses, and he means the senses. And when he says that the tongue as the eighth communicates with Brahman, it is because the tongue, as the eighth, does communicate with Brahman."},{"ref":"329.4","t":"These two (the two ears) are the <em>Ri</em>shis Gautama and Bharadvâ<em>g</em>a; the right Gautama, the left Bharadvâ<em>g</em>a. These two (the eyes) are the <em>Ri</em>shis Vi<em>s</em>vâmitra and <em>G</em>amadagni; the right Vi<em>s</em>vâmitra, the left <em>G</em>amadagni. These two (the nostrils) are the <em>Ri</em>shis Vasish<em>th</em>a and Ka<em>s</em>yapa; the right Vasish<em>th</em>a, the left Ka<em>s</em>yapa. The tongue is Atri, for with the tongue food is eaten, and Atri is meant for Atti, eating. He who knows this, becomes an eater of everything, and everything becomes his food."},{"sp":"HDR","t":"THIRD BRÂHMANA."},{"ref":"330.1","t":"THERE ARE two forms of Brahman, the material and the immaterial, the mortal and the immortal, the solid and the fluid, sat (being) and tya (that), (i.e. sat-tya, true)."},{"ref":"330.2","t":"Everything except air and sky is material, is mortal, is solid, is definite. The essence of that which is material, which is mortal, which is solid, which is definite is the sun that shines, for he is the essence of sat (the definite)."},{"ref":"330.3","t":"But air and sky are immaterial, are immortal, are fluid, are indefinite. The essence of that which is immaterial, which is immortal, which is fluid, which is indefinite is the person in the disk of the sun, for he is the essence of tyad (the indefinite). So far with regard to the Devas."},{"ref":"330.4","t":"Now with regard to the body. Everything except the breath and the ether within the body is material, is mortal, is solid, is definite. The essence of that which is material, which is mortal, which is solid, which is definite is the Eye, for it is the essence of sat (the definite)."},{"ref":"330.5","t":"But breath and the ether within the body are immaterial, are immortal, are fluid, are indefinite. The essence of that which is immaterial, which is immortal, which is fluid, which is indefinite is the person in the right eye, for he is the essence of tyad (the indefinite)."},{"ref":"330.6","t":"And what is the appearance of that person? Like a saffron-coloured raiment, like white wool, like cochineal, like the flame of fire, like the white lotus, like sudden lightning. He who knows this, his glory is like unto sudden lightning."},{"ref":"330.6a","t":"Next follows the teaching (of Brahman) by No, no! for there is nothing else higher than this (if one says): ‘It is not so.’ Then comes the name ‘the True of the True,’ the senses being the True, and he (the Brahman) the True of them."},{"sp":"HDR","t":"FOURTH BRÂHMANA."},{"ref":"331.1","t":"NOW WHEN Yâ<em>gñ</em>avalkya was going to enter upon another state, he said: ‘Maitreyî, verily I am going away from this my house (into the forest ). Forsooth, let me make a settlement between thee and that Kâtyâyanî (my other wife).’"},{"ref":"331.2","t":"Maitreyî said: ‘My Lord, if this whole earth, full of wealth, belonged to me, tell me, should I be immortal by it?’"},{"ref":"331.2a","t":"‘No,’ replied Yâ<em>gñ</em>avalkya; ‘like the life of rich people will be thy life. But there is no hope of immortality by wealth.’"},{"ref":"331.3","t":"And Maitreyî said: ‘What should I do with that by which I do not become immortal? What my Lord knoweth (of immortality), tell that to me.’"},{"ref":"331.4","t":"Yâ<em>gñ</em>avalkya replied: ‘Thou who art truly dear to me, thou speakest dear words. Come, sit down, I will explain it to thee, and mark well what I say.’"},{"ref":"331.5","t":"And he said: ‘Verily, a husband is not dear, that you may love the husband; but that you may love the Self, therefore a husband is dear."},{"ref":"331.5a","t":"‘Verily, a wife is not dear, that you may love the wife; but that you may love the Self, therefore a wife is dear."},{"ref":"331.5b","t":"‘Verily, sons are not dear, that you may love the sons; but that you may love the Self, therefore sons are dear."},{"ref":"331.5c","t":"‘Verily, wealth is not dear, that you may love wealth; but that you may love the Self, therefore wealth is dear."},{"ref":"331.5d","t":"‘Verily, the Brahman-class is not dear, that you may love the Brahman-class; but that you may love the Self, therefore the Brahman-class is dear."},{"ref":"331.5e","t":"‘Verily, the Kshatra-class is not dear, that you may love the Kshatra-class; but that you may love the Self, therefore the Kshatra-class is dear."},{"ref":"331.5f","t":"‘Verily, the worlds are not dear, that you may love the worlds; but that you may love the Self, therefore the worlds are dear."},{"ref":"331.5g","t":"‘Verily, the Devas are not dear, that you may love the Devas; but that you may love the Self, therefore the Devas are dear."},{"ref":"331.5h","t":"‘Verily, creatures are not dear, that you may love the creatures; but that you may love the Self, therefore are creatures dear."},{"ref":"331.5i","t":"‘Verily, everything is not dear that you may love everything; but that you may love the Self, therefore everything is dear."},{"ref":"331.5j","t":"‘Verily, the Self is to be seen, to be heard, to be perceived, to be marked, O Maitreyî! When we see, hear, perceive, and know the Self, then all this is known."},{"ref":"331.6","t":"‘Whosoever looks for the Brahman-class elsewhere than in the Self, was abandoned by the Brahman-class. Whosoever looks for the Kshatra-class elsewhere than in the Self, was abandoned by the Kshatra-class. Whosoever looks for the worlds elsewhere than in the Self, was abandoned by the worlds. Whosoever looks for the Devas elsewhere than in the Self, was abandoned by the Devas. Whosoever looks for creatures elsewhere than in the Self, was abandoned by the creatures. Whosoever looks for anything elsewhere than in the Self, was abandoned by everything. This Brahman-class, this Kshatra-class, these worlds, these Devas, these creatures, this everything, all is that Self."},{"ref":"331.7","t":"‘Now as the sounds of a drum, when beaten, cannot be seized externally (by themselves), but the sound is seized, when the drum is seized or the beater of the drum;"},{"ref":"331.8","t":"And as the sounds of a conch-shell, when blown, cannot be seized externally (by themselves), but the sound is seized, when the shell is seized or the blower of the shell;"},{"ref":"331.9","t":"‘And as the sounds of a lute, when played, cannot be seized externally (by themselves), but the sound is seized, when the lute is seized or the player of the lute;"},{"ref":"331.10","t":"‘As clouds of smoke proceed by themselves out of a lighted fire kindled with damp fuel, thus, verily, O Maitreyî, has been breathed forth from this great Being what we have as <em>Ri</em>g-veda, Ya<em>g</em>ur-veda, Sama-veda, Atharvâṅgirasas, Itihâsa (legends), Purâ<em>n</em>a (cosmogonies), Vidyâ (knowledge), the Upanishads, <em>S</em>lokas (verses), Sûtras (prose rules), Anuvyâkhyânas (glosses), Vyâkhyânas (commentaries). From him alone all these were breathed forth."},{"ref":"331.11","t":"‘As all waters find their centre in the sea, all touches in the skin, all tastes in the tongue, all smells in the nose, all colours in the eye, all sounds in the ear, all percepts in the mind, all knowledge in the heart, all actions in the hands, all movements in the feet, and all the Vedas in speech, —"},{"ref":"331.12","t":"‘As a lump of salt, when thrown into water, becomes dissolved into water, and could not be taken out again, but wherever we taste (the water) it is salt, — thus verily, O Maitreyî, does this great Being, endless, unlimited, consisting of nothing but knowledge, rise from out these elements, and vanish again in them. When he has departed, there is no more knowledge (name), I say, O Maitreyî.’ Thus spoke Yâ<em>gñ</em>avalkya."},{"ref":"331.13","t":"Then Maitreyî said: ‘Here thou hast bewildered me, Sir, when thou sayest that having departed, there is no more knowledge.’"},{"ref":"331.13a","t":"But Yâ<em>gñ</em>avalkya replied: ‘O Maitreyî, I say nothing that is bewildering. This is enough, O beloved, for wisdom."},{"ref":"331.13b","t":"‘For when there is as it were duality, then one sees the other, one smells the other, one hears the other, one salutes the other, one perceives the other, one knows the other; but when the Self only is all this, how should he smell another, how should he see another, how should he hear another, how should he salute another, how should he perceive another, how should he know another? How should he know Him by whom he knows all this?"},{"ref":"331.13c","t":"How, O beloved, should he know (himself), the Knower?’"},{"sp":"HDR","t":"FIFTH BRÂHMANA."},{"ref":"332.1","t":"THIS EARTH is the honey (madhu, the effect) of all beings, and all beings are the honey (madhu, the effect) of this earth. Likewise this bright, immortal person in this earth, and that bright immortal person incorporated in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All."},{"ref":"332.2","t":"This water is the honey of all beings, and all beings are the honey of this water. Likewise this bright, immortal person in this water, and that bright, immortal person, existing as seed in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All."},{"ref":"332.3","t":"This fire is the honey of all beings, and all beings are the honey of this fire. Likewise this bright, immortal person in this fire, and that bright, immortal person, existing as speech in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All."},{"ref":"332.4","t":"This air is the honey of all beings, and all beings are the honey of this air. Likewise this bright, immortal person in this air, and that bright, immortal person existing as breath in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All."},{"ref":"332.5","t":"This sun is the honey of all beings, and all beings are the honey of this sun. Likewise this bright, immortal person in this sun, and that bright, immortal person existing as the eye in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All."},{"ref":"332.6","t":"This space (disa<em>h</em>, the quarters) is the honey of all beings, and all beings are the honey of this space. Likewise this bright, immortal person in this space, and that bright, immortal person existing as the ear in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All."},{"ref":"332.7","t":"This moon is the honey of all beings, and all beings are the honey of this moon. Likewise this bright, immortal person in this moon, and that bright, immortal person existing as mind in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All."},{"ref":"332.8","t":"This lightning is the honey of all beings, and all beings are the honey of this lightning. Likewise this bright, immortal person in this lightning, and that bright, immortal person existing as light in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All."},{"ref":"332.9","t":"This thunder is the honey of all beings, and all beings are the honey of this thunder. Likewise this bright, immortal person in this thunder, and that bright, immortal person existing as sound and voice in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All."},{"ref":"332.10","t":"This ether is the honey of all beings, and all beings are the honey of this ether. Likewise this bright, immortal person in this ether, and that bright, immortal person existing as heart-ether in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All."},{"ref":"332.11","t":"This law (dharma<em>h</em>) is the honey of all beings, and all beings are the honey of this law. Likewise this bright, immortal person in this law, and that bright, immortal person existing as law in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All."},{"ref":"332.12","t":"This true (satyam) is the honey of all beings, and all beings are the honey of this true. Likewise this bright, immortal person in what is true, and that bright, immortal person existing as the true in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All."},{"ref":"332.13","t":"This mankind is the honey of all beings, and all beings are the honey of this mankind. Likewise this bright, immortal person in mankind, and that bright, immortal person existing as man in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All."},{"ref":"332.14","t":"This Self is the honey of all beings, and all beings are the honey of this Self Likewise this bright, immortal person in this Self, and that bright, immortal person, the Self (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All."},{"ref":"332.15","t":"And verily this Self is the lord of all beings, the king of all beings. And as all spokes are contained in the axle and in the felly of a wheel, all beings, and all those selfs (of the earth, water, &amp;c.) are contained in that Self."},{"ref":"332.16","t":"Verily Dadhyak Âtharva<em>n</em>a proclaimed this honey (the madhu-vidyâ) to the two A<em>s</em>vins, and a <em>Ri</em>shi, seeing this, said (Rv. I, 116, 12):"},{"ref":"332.16a","t":"‘O ye two heroes (A<em>s</em>vins), I make manifest that fearful deed of yours (which you performed) for the sake of gain, like as thunder makes manifest the rain. The honey (madhu-vidyâ) which Dadhyak Âtharva<em>n</em>a proclaimed to you through the head of a horse,’..."},{"ref":"332.17","t":"Verily Dadhyak Âtharva<em>n</em>a proclaimed this honey to the two A<em>s</em>vins, and a <em>Ri</em>shi, seeing this, said (Rv. I, 117, 22):"},{"ref":"332.17a","t":"‘O A<em>s</em>vins, you fixed a horse’s head on Âtharva<em>n</em>a Dadhyak, and he, wishing to be true (to his promise), proclaimed to you the honey, both that of Tvasht<em>ri</em> and that which is to be your secret, O ye strong ones."},{"ref":"332.18","t":"Verily Dadhyak Âtharva<em>n</em>a proclaimed this honey to the two A<em>s</em>vins, and a <em>Ri</em>shi, seeing this, said:"},{"ref":"332.18a","t":"‘He (the Lord) made bodies with two feet, he made bodies with four feet. Having first become a bird, he entered the bodies as purusha (as the person).’ This very purusha is in all bodies the puri<em>s</em>aya, i.e. he who lies in the body (and is therefore called purusha). There is nothing that is not covered by him, nothing that is not filled by him."},{"ref":"332.19","t":"Verily Dadhya<em>k</em> Âtharva<em>n</em>a proclaimed this honey to the two A<em>s</em>vins, and a <em>Ri</em>shi, seeing this, said (Rv. VI, 47, 18):"},{"ref":"332.19a","t":"‘He (the Lord) became like unto every form, and this is meant to reveal the (true) form of him (the Âtman). Indra (the Lord) appears multiform through the Mâyâs (appearances), for his horses (senses) are yoked, hundreds and ten.’"},{"ref":"332.19b","t":"This (Âtman) is the horses, this (Âtman) is the ten, and the thousands, many and endless. This is the Brahman, without cause and without effect, without anything inside or outside; this Self is Brahman, omnipresent and omniscient. This is the teaching (of the Upanishads)."},{"sp":"HDR","t":"SIXTH BRÂHMANA."},{"ref":"333.1","t":"1. NOW FOLLOWS the stem:"},{"ref":"333.2","t":"1. Pautimâshya from Gaupavana,<br>2. Gaupavana from Pautimâshya,<br>3. Pautimâshya from Gaupavana,<br>4. Gaupavana from Kau<em>s</em>ika,<br>5. Kau<em>s</em>ika from Kau<em>nd</em>inya,<br>6. Kau<em>nd</em>inya from Sâ<em>nd</em>ilya,<br>7. Sâ<em>nd</em>ilya from Kau<em>s</em>ika and Gautama,<br>8. Gautama"},{"ref":"333.3","t":"2. from Âgnive<em>s</em>ya,"},{"ref":"333.4","t":"9. Âgnive<em>s</em>ya from Sâ<em>nd</em>ilya and Ânabhimlâta,<br>10. Sâ<em>nd</em>ilya and Ânabhimlâta from Ânabhimlâta,<br>11. Ânabhimlâta from Ânabhimlâta,<br>12. Ânabhimlâta from Gautama,<br>13. Gautama from Saitava and Prâ<em>k</em>înayogya,<br>14. Saitava and Prâ<em>k</em>înayogya from Pâra<em>s</em>arya,<br>15. Pâra<em>s</em>arya from Bhâradvâ<em>g</em>a,<br>16. Bhâradvâ<em>g</em>a from Bhâradvâ<em>g</em>a and Gautama,<br>17. Gautama from Bharadvâ<em>g</em>a,"},{"ref":"333.5","t":"18. Bharadvâ<em>g</em>a from Pârâ<em>s</em>arya,<br>19. Pârâ<em>s</em>arya from Vai<em>g</em>avâpâyana,<br>20. Vai<em>g</em>avâpâyana from Kau<em>s</em>ikâyani,<br>21. Kau<em>s</em>ikâyani"},{"ref":"333.6","t":"3. from Gh<em>ri</em>takau<em>s</em>ika,"},{"ref":"333.7","t":"22. Gh<em>ri</em>takau<em>s</em>ika from Pârâ<em>s</em>aryâya<em>n</em>a,<br>23. Pârâ<em>s</em>aryâya<em>n</em>a from Pârâ<em>s</em>arya,<br>24. Pârâ<em>s</em>arya from <em>G</em>âtûkar<em>n</em>ya,<br>25. <em>G</em>âtûkar<em>n</em>ya from Âsurâya<em>n</em>a and Yâska,<br>26. Âsurâyana and Yâska from Traiva<em>n</em>i,<br>27. Traiva<em>n</em>i from Aupa<em>g</em>andhani,<br>28. Aupa<em>g</em>andhani from Âsuri,<br>29. Âsuri from Bhâradvâ<em>g</em>a,<br>30. Bhâradvâ<em>g</em>a from Âtreya,<br>31. Âtreya from Mâ<em>nt</em>i,<br>32. Mâ<em>nt</em>i from Gautama,<br>33, Gautama from Gautama,<br>34. Gautama from Vâtsya,<br>35. Vâtsya from Sâ<em>nd</em>ilya,<br>36. Sâ<em>nd</em>ilya from Kai<em>s</em>orya Kâpya,<br>37. Kai<em>s</em>orya Kâpya from Kumârahârita,<br>38. Kumârahârita from Gâlava,<br>39. Gâlava from Vidarbhî-kau<em>nd</em>inya,<br>40. Vidarbhî-kau<em>nd</em>inya from Vatsanapât Bâbhrava,<br>41. Vatsanapât Bâbhrava from Pathi Saubhara,<br>42. Pathi Saubhara from Ayâsya Âṅgirasa,<br>43. Ayâsya Âṅgirasa from Âbhûti Tvâsh<em>t</em>ra,<br>44. Âbhûti Tvâsh<em>t</em>ra from Vi<em>s</em>varûpa Tvâsh<em>t</em>ra,<br>45. Vi<em>s</em>varûpa Tvâsh<em>t</em>ra from A<em>s</em>vinau,"},{"ref":"333.8","t":"46. A<em>s</em>vinau from Dadhya<em>k</em> Âtharva<em>n</em>a,<br>47. Dadhya<em>k</em> Âtharva<em>n</em>a from Atharvan Daiva,<br>48. Atharvan Daiva from M<em>ri</em>tyu Prâdhva<em>m</em>sana,<br>49. M<em>ri</em>tyu Prâdhva<em>m</em>sana from Prâdhva<em>m</em>sana,<br>50. Prâdhva<em>m</em>sana from Ekarshi,<br>51. Ekarshi from Vipra<em>k</em>itti,<br>52. Vipra<em>k</em>itti from Vyash<em>t</em>i,<br>53. Vyash<em>t</em>i from Sanâru,<br>54. Sanâru from Sanâtana,<br>55. Sanâtana from Sanaga,<br>56. Sanaga from Paramesh<em>th</em>in,<br>57. Paramesh<em>th</em>in from Brahman,<br>58. Brahman is Svayambhu, self-existent.<br>Adoration to Brahman."},{"sp":"HDR","t":"FIRST BRÂHMANA."},{"ref":"335.1","t":"ADORATION TO THE Highest Self (Paramâtman)!"},{"ref":"335.2","t":"1. <em>G</em>anaka Vaideha (the king of the Videhas) sacrificed with a sacrifice at which many presents were offered to the priests of (the A<em>s</em>vamedha). Brâhma<em>n</em>as of the Kurus and the Pâ<em>ñ</em>kâlas had come thither, and <em>G</em>anaka Vaideha wished to know, which of those Brâhma<em>n</em>as was the best read. So he enclosed a thousand cows, and ten pâdas (of gold) were fastened to each pair of horns."},{"ref":"335.3","t":"2. And <em>G</em>anaka spoke to them: ‘Ye venerable Brâhma<em>n</em>as, he who among you is the wisest, let him drive away these cows.’"},{"ref":"335.4","t":"Then those Brâhma<em>n</em>as durst not, but Yâ<em>gñ</em>avalkya said to his pupil: ‘Drive them away, my dear.’"},{"ref":"335.5","t":"He replied: ‘O glory of the Sâman ‘ and drove them away."},{"ref":"335.6","t":"The Brâhma<em>n</em>as became angry and said: ‘How could he call himself the wisest among us?’"},{"ref":"335.7","t":"Now there was A<em>s</em>vala, the Hot<em>ri</em> priest of <em>G</em>anaka Vaideha. He asked him: ‘Are you indeed the wisest among us, O Yâ<em>gñ</em>avalkya?’ He replied: ‘I bow before the wisest (the best knower of Brahman), but I wish indeed to have these cows.’"},{"ref":"335.8","t":"Then A<em>s</em>vala, the Hot<em>ri</em> priest, undertook to question him."},{"ref":"335.9","t":"1. ‘Yâ<em>gñ</em>avalkya, he said, ‘everything here (connected with the sacrifice) is reached by death, everything is overcome by death. By what means then is the sacrificer freed beyond the reach of death?’"},{"ref":"335.10","t":"Yâ<em>gñ</em>avalkya said: ‘By the Hot<em>ri</em> priest, who is Agni (fire), who is speech. For speech is the Hot<em>ri</em> of the sacrifice (or the sacrificer), and speech is Agni, and he is the Hot<em>ri</em>. This constitutes freedom, and perfect freedom (from death).’"},{"ref":"335.11","t":"4. ‘Yâ<em>gñ</em>avalkya,’ he said, ‘everything here is reached by day and night, everything is overcome by day and night. By what means then is the sacrificer freed beyond the reach of day and night?’"},{"ref":"335.12","t":"Yâ<em>gñ</em>avalkya said: ‘By the Adhvaryu priest, who is the eye, who is Âditya (the sun). For the eye is the Adhvaryu of the sacrifice, and the eye is the sun, and he is the Adhvaryu. This constitutes freedom, and perfect freedom.’"},{"ref":"335.13","t":"5. ‘Yâ<em>gñ</em>avalkya,’ he said, ‘everything here is reached by the waxing and waning of the moon, everything is overcome by the waxing and waning of the moon. By what means then is the sacrificer freed beyond the reach of the waxing and waning of the moon?’"},{"ref":"335.14","t":"Yâ<em>gñ</em>avalkya said: ‘By the Udgât<em>ri</em> priest, who is Vâyu (the wind), who is the breath. For the breath is the Udgât<em>ri</em> of the sacrifice, and the breath is the wind, and he is the Udgât<em>ri</em>. This constitutes freedom, and perfect freedom.’"},{"ref":"335.15","t":"6. ‘Yâ<em>gñ</em>avalkya,’ he said, ‘this sky is, as it were, without an ascent (staircase.) By what approach does the sacrificer approach the Svarga world?’"},{"ref":"335.16","t":"Yâ<em>gñ</em>avalkya said: ‘By the Brahman priest, who is the mind (manas), who is the moon. For the mind is the Brahman of the sacrifice, and the mind is the moon, and he is the Brahman. This constitutes freedom, and perfect freedom. These are the complete deliverances (from death).’"},{"ref":"335.17","t":"Next follow the achievements."},{"ref":"335.18","t":"7. ‘Yâ<em>gñ</em>avalkya,’ he said, ‘how many <em>Rik</em> verses will the Hot<em>ri</em> priest employ to-day at this sacrifice?’"},{"ref":"335.19","t":"‘Three,’ replied Yâ<em>gñ</em>avalkya."},{"ref":"335.20","t":"‘And what are these three?’"},{"ref":"335.21","t":"‘Those which are called Puronuvâkyâ, Yâ<em>g</em>yâ, and, thirdly, <em>S</em>asyâ.’"},{"ref":"335.22","t":"‘What does he gain by them?’"},{"ref":"335.23","t":"‘All whatsoever has breath.’"},{"ref":"335.24","t":"8. ‘Yâ<em>gñ</em>avalkya,’ he said, ‘how many oblations (âhuti) will the Adhvaryu priest employ to-day at this sacrifice?’"},{"ref":"335.25","t":"‘Three,’ replied Yâ<em>gñ</em>avalkya."},{"ref":"335.26","t":"‘And what are these three?’"},{"ref":"335.27","t":"‘Those which, when offered, flame up; those which, when offered, make an excessive noise; and those which, when offered, sink down.’"},{"ref":"335.28","t":"‘What does he gain by them?’"},{"ref":"335.29","t":"‘By those which, when offered, flame up, he gains the Deva (god) world, for the Deva world flames up, as it were. By those which, when offered, make an excessive noise, he gains the Pit<em>ri</em> (father) world, for the Pit<em>ri</em> world is excessively (noisy). By those which, when offered, sink down, he gains the Manushya (man) world, for the Manushya world is, as it were, down below.’"},{"ref":"335.30","t":"9. ‘Yâ<em>gñ</em>avalkya,’ he said, ‘with how many deities does the Brahman priest on the right protect to-day this sacrifice?’"},{"ref":"335.31","t":"‘By one,’ replied Yâ<em>gñ</em>avalkya."},{"ref":"335.32","t":"‘And which is it?’"},{"ref":"335.33","t":"‘The mind alone; for the mind is endless, and the Vi<em>s</em>vedevas are endless, and he thereby gains the endless world.’"},{"ref":"335.34","t":"10. ‘Yâ<em>gñ</em>avalkya,’ he said, ‘how many Stotriyâ hymns will the Udgât<em>ri</em> priest employ to-day at this sacrifice?’"},{"ref":"335.35","t":"‘Three,’ replied Yâ<em>gñ</em>avalkya."},{"ref":"335.36","t":"‘And what are these three?’"},{"ref":"335.37","t":"‘Those which are called Puronuvâkyâ, Yâ<em>g</em>yâ, and, thirdly, <em>S</em>asyâ.’"},{"ref":"335.38","t":"‘And what are these with regard to the body (adhyâtmam)?’"},{"ref":"335.39","t":"‘The Puronuvâkyâ is Prâ<em>n</em>a (up-breathing), the Yâ<em>g</em>yâ the Apâ<em>n</em>a (down-breathing), the <em>S</em>asyâ the Vyâna (back-breathing).’"},{"ref":"335.40","t":"‘What does he gain by them?’"},{"ref":"335.41","t":"‘He gains the earth by the Puronuvâkyâ, the sky by the Yâ<em>g</em>yâ, heaven by the <em>S</em>asyâ.’"},{"ref":"335.42","t":"After that A<em>s</em>vala held his peace."},{"sp":"HDR","t":"SECOND BRÂHMANA."},{"ref":"336.1","t":"THEN <em>G</em>ÂRATKÂRAVA Ârtabhâga asked. ‘Yâ<em>gñ</em>avalkya,’ he said, ‘how many Grahas are there, and how many Atigrahas?’"},{"ref":"336.1a","t":"‘Eight Grahas,’ he replied,’ and eight Atigrahas.’"},{"ref":"336.1b","t":"‘And what are these eight Grahas and eight Atigrahas?’"},{"ref":"336.2","t":"‘Prâ<em>n</em>a (breath) is one Graha, and that is seized by Apâna (down-breathing) as the Atigrâha, for one smells with the Apâna.’"},{"ref":"336.3","t":"‘Speech (vâ<em>k</em>) is one Graha, and that is seized by name (nâman) as the Atigrâha, for with speech one pronounces names."},{"ref":"336.4","t":"‘The tongue is one Graha, and that is seized by taste as the Atigrâha, for with the tongue one perceives tastes.’"},{"ref":"336.5","t":"‘The eye is one Graha, and that is seized by form as the Atigrâha, for with the eye one sees forms.’"},{"ref":"336.6","t":"‘The ear is one Graha, and that is seized by sound as the Atigrâha, for with the ear one hears sounds.’"},{"ref":"336.7","t":"‘The mind is one Graha, and that is seized by desire as the Atigrâha, for with the mind one desires desires.’"},{"ref":"336.8","t":"‘The arms are one Graha, and these are seized by work as the Atigrâha, for with the arms one works work.’"},{"ref":"336.9","t":"‘The skin is one Graha, and that is seized by touch as the Atigrâha, for with the skin one perceives touch. These are the eight Grahas and the eight Atigrahas.’"},{"ref":"336.10","t":"‘Yâ<em>gñ</em>avalkya,’ he said, ‘everything is the food of death. What then is the deity to whom death is food?’"},{"ref":"336.10a","t":"‘Fire (agni) is death, and that is the food of water. Death is conquered again.’"},{"ref":"336.11","t":"‘Yâ<em>gñ</em>avalkya,’ he said, ‘when such a person (a sage) dies, do the vital breaths (prâ<em>n</em>as) move out of him or no?’"},{"ref":"336.11a","t":"‘No,’ replied Yâ<em>gñ</em>avalkya; ‘they are gathered up in him, he swells, he is inflated, and thus inflated the dead lies at rest.’"},{"ref":"336.12","t":"‘Yâ<em>gñ</em>avalkya,’ he said, ‘when such a man dies, what does not leave him?’"},{"ref":"336.12a","t":"‘The name,’ he replied; ‘for the name is endless, the Vi<em>s</em>vedevas are endless, and by it he gains the endless world.’"},{"ref":"336.13","t":"‘Yâ<em>gñ</em>avalkya,’ he said,’ when the speech of this dead person enters into the fire, breath into the air, the eye into the sun, the mind into the moon, the hearing into space, into the earth the body, into the ether the self, into the shrubs the hairs of the body, into the trees the hairs of the head, when the blood and the seed are deposited in the water, where is then that person?’"},{"ref":"336.13a","t":"Yâ<em>gñ</em>avalkya said: ‘Take my hand, my friend. We two alone shall know of this; let this question of ours not be (discussed) in public.’ Then these two went out and argued, and what they said was karman (work), what they praised was karman, viz. that a man becomes good by good work, and bad by bad work. After that <em>G</em>âratkârava Ârtabhâga held his peace."},{"sp":"HDR","t":"THIRD BRÂHMANA."},{"ref":"337.1","t":"1. THEN BHU<em>G</em>YU Lâhyâyani asked. ‘Yâ<em>gñ</em>avalkya,’ he said, ‘we wandered about as students, and came to the house of Pata<em>ñk</em>ala Kâpya. He had a daughter who was possessed by a Gandharva. We asked him, ‘Who art thou?’ and he (the Gandharva) replied: ‘I am Sudhanvan, the Âṅgirasa.’ And when we asked him about the ends of the world, we said to him, ‘Where were the Pârikshitas? Where then were the Pârikshitas, I ask thee, Yâ<em>gñ</em>avalkya, where were the Pârikshitas?’"},{"ref":"337.2","t":"2. Yâ<em>gñ</em>avalkya said: ‘He said to thee, I suppose, that they went where those go who have performed a horse-sacrifice.’"},{"ref":"337.3","t":"He said: ‘And where do they go who have performed a horse-sacrifice?’"},{"ref":"337.4","t":"Yâ<em>gñ</em>avalkya replied: ‘Thirty-two journeys of the car of the sun is this world. The earth surrounds it on every side, twice as large, and the ocean surrounds this earth on every side, twice as large. Now there is between them a space as large as the edge of a razor or the wing of a mosquito. Indra, having become a bird, handed them (through the space) to Vâyu (the air), and Vâyu (the air), holding them within himself, conveyed them to where they dwell who have performed a horse-sacrifice. Somewhat in this way did he praise Vâyu indeed. Therefore Vâyu (air) is everything by itself, and Vâyu is all things together. He who knows this, conquers death.’ After that Bhugyu Lâhyâyani held his peace."},{"sp":"HDR","t":"FOURTH BRÂHMANA."},{"ref":"338.1","t":"1. THEN USHASTA Kâkrâya<em>n</em>a asked. ‘Yâ<em>gñ</em>avalkya,’ he said, ‘tell me the Brahman which is visible, not invisible, the Self (âtman), who is within all.’"},{"ref":"338.2","t":"Yâ<em>gñ</em>avalkya replied: ‘This, thy Self, who is within all.’"},{"ref":"338.3","t":"‘Which Self, O Yâ<em>gñ</em>avalkya, is within all?’"},{"ref":"338.4","t":"Yâ<em>gñ</em>avalkya replied: ‘He who breathes in the up-breathing, he is thy Self, and within all. He who breathes in the down-breathing, he is thy Self, and within all. He who breathes in the on-breathing, he is thy Self, and within all. He who breathes in the out-breathing, he is thy Self, and within all. This is thy Self, who is within all.’"},{"ref":"338.5","t":"2. Ushasta Kâkrâya<em>n</em>a said: ‘As one might say, this is a cow, this is a horse, thus has this been explained by thee. Tell me the Brahman which is visible, not invisible, the Self, who is within all.’"},{"ref":"338.6","t":"Yâ<em>gñ</em>avalkya replied: ‘This, thy Self, who is within all.’"},{"ref":"338.7","t":"‘Which Self, O Yâ<em>gñ</em>avalkya, is within all?’"},{"ref":"338.8","t":"Yâ<em>gñ</em>avalkya replied: ‘Thou couldst not see the (true) seer of sight, thou couldst not hear the (true) hearer of hearing, nor perceive the perceiver of perception, nor know the knower of knowledge. This is thy Self, who is within all. Everything also is of evil.’ After that Ushasta Kâkrâya<em>n</em>a held his peace."},{"sp":"HDR","t":"FIFTH BRÂHMANA."},{"ref":"339.1","t":"1. THEN KAHOLA Kaushîtakeya asked. ‘Yâ<em>gñ</em>avalkya, ‘he said, ‘tell me the Brahman which is visible, not invisible, the Self (Âtman), who is within all.’"},{"ref":"339.2","t":"Yâ<em>gñ</em>avalkya replied: ‘This, thy Self, who is within all.’"},{"ref":"339.3","t":"‘Which Self, O Yâ<em>gñ</em>avalkya, is within all?’"},{"ref":"339.4","t":"Yâ<em>gñ</em>avalkya replied: ‘He who overcomes hunger and thirst, sorrow, passion, old age, and death. When Brâhma<em>n</em>as know that Self, and have risen above the desire for sons, wealth, and (new) worlds, they wander about as mendicants. For a desire for sons is desire for wealth, a desire for wealth is desire for worlds. Both these are indeed desires. Therefore let a Brâhma<em>n</em>a, after he has done with learning, wish to stand by real strength; after he has done with that strength and learning, he becomes a Muni (a Yogin); and after he has done with what is not the knowledge of a Muni, and with what is the knowledge of a Muni, he is a Brâhma<em>n</em>a. By whatever means he has become a Brâhma<em>n</em>a, he is such indeed. Everything else is of evil.’ After that Kahola Kaushîtakeya held his peace."},{"sp":"HDR","t":"SIXTH BRÂHMANA."},{"ref":"340.1","t":"1. THEN GÂRGÎ Vâ<em>k</em>aknavî asked. ‘Yâ<em>gñ</em>avalkya,’ she said, ‘everything here is woven, like warp and woof, in water. What then is that in which water is woven, like warp and woof?’"},{"ref":"340.2","t":"‘In air, O Gârgî,’ he replied."},{"ref":"340.3","t":"‘In what then is air woven, like warp and woof?’"},{"ref":"340.4","t":"‘In the worlds of the sky, O Gârgî, ‘he replied."},{"ref":"340.5","t":"‘In what then are the worlds of the sky woven, like warp and woof?’"},{"ref":"340.6","t":"‘In the worlds of the Gandharvas, O Gârgî,’ he replied."},{"ref":"340.7","t":"‘In what then are the worlds of the Gandharvas woven, like warp and woof?’"},{"ref":"340.8","t":"‘In the worlds of Âditya (sun), O Gârgî,’ he replied."},{"ref":"340.9","t":"‘In what then are the worlds of Âditya (sun) woven, like warp and woof?’"},{"ref":"340.10","t":"‘In the worlds of <em>K</em>andra (moon), O Gârgî,’ he replied."},{"ref":"340.11","t":"‘In what then are the worlds of <em>K</em>andra (moon) woven, like warp and woof?’"},{"ref":"340.12","t":", In the worlds of the Nakshatras (stars), O Gârgî,’ he replied."},{"ref":"340.13","t":"‘In what then are the worlds of the Nakshatras (stars) woven, like warp and woof?’"},{"ref":"340.14","t":"‘In the worlds of the Devas (gods), O Gârgî,’ he replied."},{"ref":"340.15","t":"‘In what then are the worlds of the Devas (gods) woven, like warp and woof?’"},{"ref":"340.16","t":"‘In the worlds of Indra, O Gârgî,’ he replied."},{"ref":"340.17","t":"‘In what then are the worlds of Indra woven, like warp and woof?’"},{"ref":"340.18","t":"‘In the worlds of Pra<em>g</em>âpati, O Gârgî,’ he replied."},{"ref":"340.19","t":"‘In what then are the worlds of Pra<em>g</em>âpati woven, like warp and woof?’"},{"ref":"340.20","t":"‘In the worlds of Brahman, O Gârgî,’ he replied."},{"ref":"340.21","t":"‘In what then are the worlds of Brahman woven, like warp and woof?’"},{"ref":"340.22","t":"Yâ<em>gñ</em>avalkya said: ‘O Gârgî, Do not ask too much, lest thy head should fall off. Thou askest too much about a deity about which we are not to ask too much. Do not ask too much, O Gârgî.’ After that Gargî Vâ<em>k</em>aknavî held her peace."},{"sp":"HDR","t":"SEVENTH BRÂHMANA."},{"ref":"341.1","t":"THEN UDDÂLAKA Âruni asked. ‘Yâ<em>gñ</em>avalkya,’ he said, ‘we dwelt among the Madras in the houses of Pata<em>ñk</em>ala Kâpya, studying the sacrifice. His wife was possessed of a Gandharva, and we asked him: “Who art thou?” He answered: “I am Kabandha Âtharva<em>n</em>a.” And he said to Pata<em>ñk</em>ala Kâpya and to (us) students: “Dost thou know, Kâpya, that thread by which this world and the other world, and all beings are strung together?” And Pata<em>ñk</em>ala Kâpya replied: “I do not know it, Sir.” He said again to Pata<em>ñk</em>ala Kâpya and to (us) students: “Dost thou know, Kâpya, that puller (ruler) within (antaryâmin), who within pulls (rules) this world and the other world and all beings?” And Pata<em>ñk</em>ala Kâpya replied: “I do not know it, Sir.” He said again to Pata<em>ñk</em>ala Kâpya and to (us) students: “He, O Kâpya, who knows that thread and him who pulls (it) within, he knows Brahman, he knows the worlds, he knows the Devas, he knows the Vedas, he knows the Bhûtas (creatures), he knows the Self, he knows everything.” Thus did he (the Gandharva) say to them, and I know it. If thou, O Yâ<em>gñ</em>avalkya, without knowing that string and the puller within, drivest away those Brahma-cows (the cows offered as a prize to him who best knows Brahman), thy head will fall off.’"},{"ref":"341.1a","t":"Yâ<em>gñ</em>avalkya said: ‘O Gautama, I believe I know that thread and the puller within.’"},{"ref":"341.1b","t":"The other said: ‘Anybody may say, I know, I know. Tell what thou knowest.’"},{"ref":"341.2","t":"Yâ<em>gñ</em>avalkya said: ‘Vâyu (air) is that thread, O Gautama. By air, as by a thread, O Gautama, this world and the other world, and all creatures are strung together. Therefore, O Gautama, people say of a dead person that his limbs have become unstrung; for by air, as by a thread, O Gautama, they were strung together.’"},{"ref":"341.2a","t":"The other said: ‘So it is, O Yâ<em>gñ</em>avalkya. Tell now (who is) the puller within.’"},{"ref":"341.3","t":"Yâ<em>gñ</em>avalkya said: ‘He who dwells in the earth, and within the earth, whom the earth does not know, whose body the earth is, and who pulls (rules) the earth within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.4","t":"‘He who dwells in the water, and within the water, whom the water does not know, whose body the water is, and who pulls (rules) the water within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.5","t":"‘He who dwells in the fire, and within the fire, whom the fire does not know, whose body the fire is, and who pulls (rules) the fire within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.6","t":"‘He who dwells in the sky, and within the sky, whom the sky does not know, whose body the sky is, and who pulls (rules) the sky within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.7","t":"‘He who dwells in the air (vâyu), and within the air, whom the air does not know, whose body the air is, and who pulls (rules) the air within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.8","t":"‘He who dwells in the heaven (dyu), and within the heaven, whom the heaven does not know, whose body the heaven is, and who pulls (rules) the heaven within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.9","t":"‘He who dwells in the sun (Âditya), and within the sun, whom the sun does not know, whose body the sun is, and who pulls (rules) the sun within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.10","t":"‘He who dwells in the space (disah), and within the space, whom the space does not know, whose body the space is, and who pulls (rules) the space within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.11","t":"‘He who dwells in the moon and stars (<em>k</em>andra-târakam), and within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are, and who pulls (rules) the moon and stars within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.12","t":"‘He who dwells in the ether (âkâsa), and within the ether, whom the ether does not know, whose body the ether is, and who pulls (rules) the ether within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.13","t":"‘He who dwells in the darkness (tamas), and within the darkness, whom the darkness does not know, whose body the darkness is, and who pulls (rules) the darkness within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.14","t":"‘He who dwells in the light (te<em>g</em>as), and within the light, whom the light does not know, whose body the light is, and who pulls (rules) the light within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.14a","t":"So far with respect to the gods (adhidaivatam); now with respect to beings (adhibhûtam)."},{"ref":"341.15","t":"Yâ<em>gñ</em>avalkya said: ‘He who dwells in all beings, and within all beings, whom all beings do not know, whose body all beings are, and who pulls (rules) all beings within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.16","t":"‘He who dwells in the breath (prâ<em>n</em>a), and within the breath, whom the breath does not know, whose body the breath is, and who pulls (rules) the breath within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.17","t":"‘He who dwells in the tongue (vâ<em>k</em>), and within the tongue, whom the tongue does not know, whose body the tongue is, and who pulls (rules) the tongue within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.18","t":"‘He who dwells in the eye, and within the eye, whom the eye does not know, whose body the eye is, and who pulls (rules) the eye within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.19","t":"‘He who dwells in the ear, and within the ear, whom the ear does not know, whose body the ear is, and who pulls (rules) the ear within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.20","t":"‘He who dwells in the mind, and within the mind, whom the mind does not know, whose body the mind is, and who pulls (rules) the mind within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.21","t":"‘He who dwells in the skin, and within the skin, whom the skin does not know, whose body the skin is, and who pulls (rules) the skin within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.22","t":"‘He who dwells in knowledge, and within knowledge, whom knowledge does not know, whose body knowledge is, and who pulls (rules) knowledge within, he is thy Self, the puller (ruler) within, the immortal.’"},{"ref":"341.23","t":"‘He who dwells in the seed, and within the seed, whom the seed does not know, whose body the seed is, and who pulls (rules) the seed within, he is thy Self, the puller (ruler) within, the immortal; unseen, but seeing; unheard, but hearing; unperceived, but perceiving; unknown, but knowing. There is no other seer but he, there is no other hearer but he, there is no other perceiver but he, there is no other knower but he. This is thy Self, the ruler within, the immortal. Everything else is of evil.’ After that Uddâlaka Âruni held his peace."},{"sp":"HDR","t":"EIGHTH BRÂHMANA."},{"ref":"342.1","t":"THEN VÂ<em>K</em>AKNAVÎ said: ‘Venerable Brâhma<em>n</em>as, I shall ask him two questions. If he will answer them, none of you, I think, will defeat him in any argument concerning Brahman.’"},{"ref":"342.1a","t":"Yâ<em>gñ</em>avalkya said: ‘Ask, O Gârgî.’"},{"ref":"342.2","t":"She said: ‘O Yâ<em>gñ</em>avalkya, as the son of a warrior from the Kâ<em>s</em>îs or Videhas might string his loosened bow, take two pointed foe-piercing arrows in his hand and rise to do battle, I have risen to fight thee with two questions. Answer me these questions.’"},{"ref":"342.2a","t":"Yâ<em>gñ</em>avalkya said: ‘Ask, O Gârgî.’"},{"ref":"342.3","t":"She said: ‘O Yâ<em>gñ</em>avalkya, that of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, tell me in what is it woven, like warp and woof?’"},{"ref":"342.4","t":"Yâ<em>gñ</em>avalkya said: ‘That of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, that is woven, like warp and woof, in the ether (âkâ<em>s</em>a).’"},{"ref":"342.5","t":"She said: ‘I bow to thee, O Yâ<em>gñ</em>avalkya, who hast solved me that question. Get thee ready for the second.’"},{"ref":"342.5a","t":"Yâ<em>gñ</em>avalkya said: ‘Ask, O Gârgî.’"},{"ref":"342.6","t":"She said: ‘O Yâ<em>gñ</em>avalkya, that of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, tell me in what is it woven, like warp and woof?’"},{"ref":"342.7","t":"Yâ<em>gñ</em>avalkya said: ‘That of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, that is woven, like warp and woof, in the ether.’"},{"ref":"342.7a","t":"Gârgî said: ‘In what then is the ether woven, like warp and woof?’"},{"ref":"342.8","t":"He said: ‘O Gârgî, the Brâhma<em>n</em>as call this the Akshara (the imperishable). It is neither coarse nor fine, neither short nor long, neither red (like fire) nor fluid (like water); it is without shadow, without darkness, without air, without ether, without attachment, without taste, without smell, without eyes, without ears, without speech, without mind, without light (vigour), without breath, without a mouth (or door), without measure, having no within and no without, it devours nothing, and no one devours it.’"},{"ref":"342.9","t":"‘By the command of that Akshara (the imperishable), O Gârgî, sun and moon stand apart. By the command of that Akshara, O Gârgî, heaven and earth stand apart. By the command of that Akshara, O Gârgî, what are called moments (nimesha), hours (muhûrta), days and nights, half-months, months, seasons, years, all stand apart. By the command of that Akshara, O Gârgî, some rivers flow to the East from the white mountains, others to the West, or to any other quarter. By the command of that Akshara, O Gârgî, men praise those who give, the gods follow the sacrificer, the fathers the Darvî-offering.’"},{"ref":"342.10","t":"‘Whosoever, O Gârgî, without knowing that Akshara (the imperishable), offers oblations in this world, sacrifices, and performs penance for a thousand years, his work will have an end. Whosoever, O Gargî, without knowing this Akshara, departs this world, he is miserable (like a slave). But he, O Gârgî, who departs this world, knowing this Akshara, he is a Brâhma<em>n</em>a.’"},{"ref":"342.11","t":"‘That Brahman,’ O Gârgî, ’is unseen, but seeing; unheard, but hearing; unperceived, but perceiving; unknown, but knowing. There is nothing that sees but it, nothing that hears but it, nothing that perceives but it, nothing that knows but it. In that Akshara then, O Gârgî, the ether is woven, like warp and woof.’"},{"ref":"342.12","t":"Then said Gargî: ‘Venerable Brâhmans, you may consider it a great thing, if you get off by bowing before him. No one, I believe, will defeat him in any argument concerning Brahman.’ After that Vâka<em>k</em>navî held her peace."},{"sp":"HDR","t":"NINTH BRÂHMANA."},{"ref":"343.1","t":"1. THEN VIDAGDHA <em>S</em>âkalya asked him: ‘How many gods are there, O Yâ<em>gñ</em>avalkya?’ He replied with this very Nivid: ‘As many as are mentioned in the Nivid of the hymn of praise addressed to the Vi<em>s</em>vedevas, viz. three and three hundred, three and three thousand.’"},{"ref":"343.2","t":"‘Yes,’ he said, and asked again: ‘How many gods are there really, O Yâ<em>gñ</em>avalkya?’"},{"ref":"343.3","t":"‘Thirty-three,’ he said."},{"ref":"343.4","t":"‘Yes,’ he said, and asked again: ‘How many gods are there really, O Yâ<em>gñ</em>avalkya?’"},{"ref":"343.5","t":"‘Six,’ he said."},{"ref":"343.6","t":"‘Yes,’ he said, and asked again: ‘How many gods are there really, O Yâ<em>gñ</em>avalkya?’"},{"ref":"343.7","t":"‘Three,’ he said."},{"ref":"343.8","t":"‘Yes,’ he said, and asked again: ‘How many gods are there really, O Yâ<em>gñ</em>avalkya?’"},{"ref":"343.9","t":"‘Two,’ he said."},{"ref":"343.10","t":"‘Yes,’ he said, and asked again: ‘How many gods are there really, O Yâ<em>gñ</em>avalkya?’"},{"ref":"343.11","t":"‘One and a half (adhyardha),’ he said."},{"ref":"343.12","t":"‘Yes,’ he said, and asked again: ‘How many gods are there really, O Yâ<em>gñ</em>avalkya?’"},{"ref":"343.13","t":"‘One,’ he said."},{"ref":"343.14","t":"‘Yes,’ he said, and asked: ‘Who are these three and three hundred, three and three thousand?’"},{"ref":"343.15","t":"2. Yâ<em>gñ</em>avalkya replied: ‘They are only the various powers of them, in reality there are only thirty-three gods.’"},{"ref":"343.16","t":"He asked: ‘Who are those thirty-three?’"},{"ref":"343.17","t":"Yâ<em>gñ</em>avalkya replied: ‘The eight Vasus, the eleven Rudras, the twelve Âdityas. They make thirty-one, and Indra and Pra<em>g</em>âpati make the thirty-three.’"},{"ref":"343.18","t":"3. He asked: ‘Who are the Vasus.’"},{"ref":"343.19","t":"Yâ<em>gñ</em>avalkya replied: ‘Agni (fire), P<em>ri</em>thivî (earth), Vâyu (air), Antariksha (sky), Âditya (sun), Dyu (heaven), <em>K</em>andramas (moon), the Nakshatras (stars), these are the Vasus, for in them all that dwells (this world) rests; and therefore they are called Vasus.’"},{"ref":"343.20","t":"4. He asked: ‘Who are the Rudras?’"},{"ref":"343.21","t":"Yâ<em>gñ</em>avalkya replied: ‘These ten vital breaths (prâ<em>n</em>as, the senses, i.e. the five <em>gñ</em>ânendriyas, and the five karmendriyas), and Âtman, as the eleventh. When they depart from this mortal body, they make us cry (rodayanti), and because they make us cry, they are called Rudras.’"},{"ref":"343.22","t":"5. He asked: ‘Who are the Âdityas?’"},{"ref":"343.23","t":"Yâ<em>gñ</em>avalkya replied: ‘The twelve months of the year, and they are Âdityas, because they move along (yanti), taking up everything (âdadânâ<em>h</em>). Because they move along, taking up everything, therefore they are called Âdityas.’"},{"ref":"343.24","t":"6. He asked: ‘And who is Indra, and who is Pra<em>g</em>âpati?’"},{"ref":"343.25","t":"Yâ<em>gñ</em>avalkya replied: ‘Indra is thunder, Pra<em>g</em>âpati is the sacrifice.’"},{"ref":"343.26","t":"He asked: ‘And what is the thunder?’"},{"ref":"343.27","t":"Yâ<em>gñ</em>avalkya replied: ‘The thunderbolt.’"},{"ref":"343.28","t":"He asked: ‘And what is the sacrifice?’"},{"ref":"343.29","t":"Yâ<em>gñ</em>avalkya replied: ‘The (sacrificial) animals.’"},{"ref":"343.30","t":"7. He asked: ‘Who are the six?’"},{"ref":"343.31","t":"Yâ<em>gñ</em>avalkya replied: ‘Agni (fire), P<em>ri</em>thivî (earth), Vâyu (air), Antariksha (sky), Âditya (sun), Dyu (heaven), they are the six, for they are all this, the six.’"},{"ref":"343.32","t":"8. He asked: ‘Who are the three gods?’"},{"ref":"343.33","t":"Yâ<em>gñ</em>avalkya replied: ‘These three worlds, for in them all these gods exist.’"},{"ref":"343.34","t":"He asked: ‘Who are the two gods?’"},{"ref":"343.35","t":"Yâ<em>gñ</em>avalkya replied: ‘Food and breath.’"},{"ref":"343.36","t":"He asked: ‘Who is the one god and a half?’"},{"ref":"343.37","t":"Yâ<em>gñ</em>avalkya replied: ‘He that blows.’"},{"ref":"343.38","t":"9. Here they say: ‘How is it that he who blows like one only, should be called one and a half (adhyardha)?’ And the answer is: ‘Because, when the wind was blowing, everything grew (adhyardhnot).’"},{"ref":"343.39","t":"He asked: ‘Who is the one god?’"},{"ref":"343.40","t":"Yâ<em>gñ</em>avalkya replied: ‘Breath (prâ<em>n</em>a), and he is Brahman (the Sûtrâtman), and they call him That (tyad).’"},{"ref":"343.41","t":"10. <em>S</em>âkalya said: ‘Whosoever knows that person (or god) whose dwelling (body) is the earth, whose sight (world) is fire, whose mind is light, — the principle of every (living) self, he indeed is a teacher, O Yâ<em>gñ</em>avalkya.’"},{"ref":"343.42","t":"Yâ<em>gñ</em>avalkya said: ‘I know that person, the principle of every self, of whom thou speakest. This corporeal (material, earthy) person, “he is he.” But tell me, <em>S</em>âkalya, who is his devatâ (deity)?’"},{"ref":"343.43","t":"<em>S</em>âkalya replied: ‘The Immortal.’"},{"ref":"343.44","t":"11. <em>S</em>âkalya said: ‘Whosoever knows that person whose dwelling is love (a body capable of sensual love), whose sight is the heart, whose mind is light. — the principle of every self, he indeed is a teacher, O Yâ<em>gñ</em>avalkya.’"},{"ref":"343.45","t":"Yâ<em>gñ</em>avalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. This love-made (loving) person, he is he.” But tell me, <em>S</em>âkalya, who is his devatâ?’"},{"ref":"343.46","t":"<em>S</em>âkalya replied: ‘The women.’"},{"ref":"343.47","t":"12. <em>S</em>âkalya said: ‘Whosoever knows that person whose dwelling are the colours, whose sight is the eye, whose mind is light, — the principle of every self, he indeed is a teacher, O Yâ<em>gñ</em>avalkya.’"},{"ref":"343.48","t":"Yâ<em>gñ</em>avalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. That person in the sun, “he is he.” But tell me, <em>S</em>âkalya, who is his devatâ?’"},{"ref":"343.49","t":"<em>S</em>âkalya replied: ‘The True.’"},{"ref":"343.50","t":"13. <em>S</em>âkalya said: ‘Whosoever knows that person whose dwelling is ether, whose sight is the ear, whose mind is light, — the principle of every self, he indeed is a teacher, O Yâ<em>gñ</em>avalkya.’"},{"ref":"343.51","t":"Yâ<em>gñ</em>avalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. The person who hears and answers, “he is he.” But tell me, <em>S</em>âkalya, who is his devatâ?’"},{"ref":"343.52","t":"<em>S</em>âkalya replied: ‘Space.’"},{"ref":"343.53","t":"14. <em>S</em>âkalya said: ‘Whosoever knows that person whose dwelling is darkness, whose sight is the heart, whose mind is light, — the principle of every self, he indeed is a teacher, O Yâ<em>gñ</em>avalkya.’"},{"ref":"343.54","t":"Yâ<em>gñ</em>avalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. The shadowy person, “he is he.” But tell me, <em>S</em>âkalya, who is his devatâ?’"},{"ref":"343.55","t":"<em>S</em>âkalya replied: ‘Death.’"},{"ref":"343.56","t":"15. <em>S</em>âkalya said: ‘Whosoever knows that person whose dwelling are (bright) colours, whose sight is the eye, whose mind is light, — the principle of every self, he indeed is a teacher, O Yâ<em>gñ</em>avalkya.’"},{"ref":"343.57","t":"Yâ<em>gñ</em>avalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. The person in the looking-glass, “he is he.” But tell me, <em>S</em>âkalya, who is his devatâ?’"},{"ref":"343.58","t":"<em>S</em>âkalya replied: ‘Vital breath’ (asu)."},{"ref":"343.59","t":"16. <em>S</em>âkalya said: ‘Whosoever knows that person whose dwelling is water, whose sight is the heart, whose mind is light, — the principle of every self, he indeed is a teacher, O Yâ<em>gñ</em>avalkya.’"},{"ref":"343.60","t":"Yâ<em>gñ</em>avalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. The person in the water, “he is he.” But tell me, <em>S</em>âkalya, who is his devatâ?’"},{"ref":"343.61","t":"<em>S</em>âkalya replied: ‘Varu<em>n</em>a.’"},{"ref":"343.62","t":"17. <em>S</em>âkalya said: ‘Whosoever knows that person whose dwelling is seed, whose sight is the heart, whose mind is light, — the principle of every self, he indeed is a teacher, O Yâ<em>gñ</em>avalkya.’"},{"ref":"343.63","t":"Yâ<em>gñ</em>avalkya replied: ‘I know that person, the principle of every self, of whom thou speakest. The filial person, “he is he.” But tell me, <em>S</em>âkalya, who is his devatâ?’"},{"ref":"343.64","t":"<em>S</em>âkalya replied: ‘Pra<em>g</em>âpati.’"},{"ref":"343.65","t":"18. Yâ<em>gñ</em>avalkya said: ‘<em>S</em>âkalya, did those Brâhma<em>n</em>as (who themselves shrank from the contest) make thee the victim?’"},{"ref":"343.66","t":"<em>S</em>âkalya said: ‘Yâ<em>gñ</em>avalkya, because thou hast decried the Brâhma<em>n</em>as of the Kuru-Pa<em>ñk</em>âlas, what Brahman dost thou know?’"},{"ref":"343.67","t":"19. Yâ<em>gñ</em>avalkya said: ‘I know the quarters with their deities and their abodes.’"},{"ref":"343.68","t":"<em>S</em>âkalya said: ‘If thou knowest the quarters with their deities and their abodes,"},{"ref":"343.69","t":"20. ‘Which is thy deity in the Eastern quarter?’"},{"ref":"343.70","t":"Yâ<em>gñ</em>avalkya said: ‘Âditya (the sun).’"},{"ref":"343.71","t":"<em>S</em>âkalya said: ‘In what does that Âditya abide?’"},{"ref":"343.72","t":"Yâ<em>gñ</em>avalkya said: ‘In the eye.’"},{"ref":"343.73","t":"<em>S</em>âkalya said: ‘In what does the eye abide?’"},{"ref":"343.74","t":"Yâ<em>gñ</em>avalkya said: ‘In the colours, for with the eye he sees the colours.’"},{"ref":"343.75","t":"<em>S</em>âkalya said: ‘And in what then do the colours abide?’"},{"ref":"343.76","t":"Yâ<em>gñ</em>avalkya said: ‘In the heart, for we know colours by the heart, for colours abide in the heart.’"},{"ref":"343.77","t":"<em>S</em>âkalya said: ‘So it is indeed, O Yâ<em>gñ</em>avalkya.’"},{"ref":"343.78","t":"21. <em>S</em>âkalya said: ‘Which is thy deity in the Southern quarter?’"},{"ref":"343.79","t":"Yâ<em>gñ</em>avalkya said: ‘Yama.’"},{"ref":"343.80","t":"<em>S</em>âkalya said: ‘In what does that Yama abide?’"},{"ref":"343.81","t":"Yâ<em>gñ</em>avalkya said: ‘In the sacrifice.’"},{"ref":"343.82","t":"<em>S</em>âkalya said: ‘In what does the sacrifice abide?’"},{"ref":"343.83","t":"Yâ<em>gñ</em>avalkya said: ‘In the Dakshi<em>n</em>â (the gifts to be given to the priests).’"},{"ref":"343.84","t":"<em>S</em>âkalya said: ‘In what does the Dakshi<em>n</em>â abide?’"},{"ref":"343.85","t":"Yâ<em>gñ</em>avalkya said: ‘In Sraddhâ (faith), for if a man believes, then he gives Dakshi<em>n</em>â, and Dakshi<em>n</em>â truly abides in faith.’"},{"ref":"343.86","t":"<em>S</em>âkalya said: ‘And in what then does faith abide?’"},{"ref":"343.87","t":"Yâ<em>gñ</em>avalkya said: ‘In the heart, for by the heart faith knows, and therefore faith abides in the heart.’"},{"ref":"343.88","t":"<em>S</em>âkalya said: ‘So it is indeed, O Yâ<em>gñ</em>avalkya.’"},{"ref":"343.89","t":"22. <em>S</em>âkalya said: ‘Which is thy deity in the Western quarter?’"},{"ref":"343.90","t":"Yâ<em>gñ</em>avalkya said: ‘Varu<em>n</em>a.’"},{"ref":"343.91","t":"<em>S</em>âkalya said: ‘In what does that Varu<em>n</em>a abide?’"},{"ref":"343.92","t":"Yâ<em>gñ</em>avalkya said: ‘In the water.’"},{"ref":"343.93","t":"<em>S</em>âkalya said: ‘In what does the water abide?’"},{"ref":"343.94","t":"Yâ<em>gñ</em>avalkya said: ‘In the seed.’"},{"ref":"343.95","t":"<em>S</em>âkalya said: ‘And in what does the seed abide?’"},{"ref":"343.96","t":"Yâ<em>gñ</em>avalkya said: ‘In the heart. And therefore also they say of a son who is like his father, that he seems as if slipt from his heart, or made from his heart; for the seed abides in the heart.’"},{"ref":"343.97","t":"<em>S</em>âkalya said: ‘So it is indeed, O Yâ<em>gñ</em>avalkya.’"},{"ref":"343.98","t":"23. <em>S</em>âkalya said: ‘Which is thy deity in the Northern quarter?’"},{"ref":"343.99","t":"Yâ<em>gñ</em>avalkya said: ‘Soma.’"},{"ref":"343.100","t":"<em>S</em>âkalya said: ‘In what does that Soma abide?’"},{"ref":"343.101","t":"Yâ<em>gñ</em>avalkya said: ‘In the Dîkshâ.’"},{"ref":"343.102","t":"<em>S</em>âkalya said: ‘In what does the Dîkshâ abide?’"},{"ref":"343.103","t":"Yâ<em>gñ</em>avalkya said: ‘In the True; and therefore they say to one who has performed the Dîkshâ, Speak what is true, for in the True indeed the Dîkshâ abides.’"},{"ref":"343.104","t":"<em>S</em>âkalya said: ‘And in what does the True abide?’"},{"ref":"343.105","t":"Yâ<em>gñ</em>avalkya said: ‘In the heart, for with the heart do we know what is true, and in the heart indeed the True abides.’"},{"ref":"343.106","t":"<em>S</em>âkalya said: ‘So it is indeed, O Yâ<em>gñ</em>avalkya.’"},{"ref":"343.107","t":"24. <em>S</em>âkalya said: ‘Which is thy deity in the zenith?’"},{"ref":"343.108","t":"Yâ<em>gñ</em>avalkya said: ‘Agni.’"},{"ref":"343.109","t":"<em>S</em>âkalya said: ‘In what does that Agni abide.’"},{"ref":"343.110","t":"Yâ<em>gñ</em>avalkya said: ‘In speech.’"},{"ref":"343.111","t":"<em>S</em>âkalya said: ‘And in what does speech abide"},{"ref":"343.112","t":"Yâ<em>gñ</em>avalkya said: ‘In the heart.’"},{"ref":"343.113","t":"<em>S</em>âkalya said: ‘And in what does the heart abide?’"},{"ref":"343.114","t":"2 5. Yâ<em>gñ</em>avalkya said: ‘O Ahallika, when you think the heart could be anywhere else away from us, if it were away from us, the dogs might eat it, or the birds tear it.’"},{"ref":"343.115","t":"26. <em>S</em>âkalya said: ‘And in what dost thou (thy body) and the Self (thy heart) abide?’"},{"ref":"343.116","t":"Yâ<em>gñ</em>avalkya said: ‘In the Prâ<em>n</em>a (breath).’"},{"ref":"343.117","t":"<em>S</em>âkalya said: ‘In what does the Prâ<em>n</em>a abide?’"},{"ref":"343.118","t":"Yâ<em>gñ</em>avalkya said: In the Apâna (down-breathing).’"},{"ref":"343.119","t":"<em>S</em>âkalya said: ‘In what does the Apâna abide?’"},{"ref":"343.120","t":"Yâ<em>gñ</em>avalkya said: ‘In the Vyâna (back-breathing ).’"},{"ref":"343.121","t":"<em>S</em>âkalya said: ‘In what does the Vyâna-abide?’"},{"ref":"343.122","t":"Yâ<em>gñ</em>avalkya said: ‘In the Udâna (the out-breathing).’"},{"ref":"343.123","t":"<em>S</em>âkalya said: ‘In what does the Udâna abide?’"},{"ref":"343.124","t":"Yâ<em>gñ</em>avalkya said: ‘In the Samâna. That Self (âtman) is to be described by No, no! He is incomprehensible, for he cannot be (is not) comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail.’"},{"ref":"343.125","t":"‘These are the eight abodes (the earth, &amp;c.), the eight worlds (fire, &amp;c.), the eight gods (the immortal food, &amp;c.), the eight persons (the corporeal, &amp;c.) He who after dividing and uniting these persons, went beyond (the Samâna), that person, taught in the Upanishads, I now ask thee (to teach me). If thou shalt not explain him to me, thy head will fall.’"},{"ref":"343.126","t":"<em>S</em>âkalya did not know him, and his head fell, nay, thieves took away his bones, mistaking them for something else."},{"ref":"343.127","t":"27. Then Yâ<em>gñ</em>avalkya said: ‘Reverend Brâhma<em>n</em>as, whosoever among you desires to do so, may now question me. Or question me, all of you. Or whosoever among you desires it, I shall question him, or I shall question all of you."},{"ref":"343.128","t":"But those Brâhma<em>n</em>as durst not (say anything)."},{"ref":"343.129","t":"28. Then Yâ<em>gñ</em>avalkya questioned them with these <em>S</em>lokas:"},{"ref":"343.130","t":"1. ‘As a mighty tree in the forest, so in truth is man, his hairs are the leaves, his outer skin is the bark."},{"ref":"343.131","t":"2. ‘From his skin flows forth blood, sap from the skin (of the tree); and thus from the wounded man comes forth blood, as from a tree that is struck."},{"ref":"343.132","t":"3. ‘The lumps of his flesh are (in the tree) the layers of wood, the fibre is strong like the tendons. The bones are the (hard) wood within, the marrow is made like the marrow of the tree."},{"ref":"343.133","t":"4. ‘But, while the tree, when felled, grows up again more young from the root, from what root, tell me, does a mortal grow up, after he has been felled by death?"},{"ref":"343.134","t":"5. ‘Do not say, “from seed,” for seed is produced from the living; but a tree, springing from a grain, clearly rises again after death."},{"ref":"343.135","t":"6. ‘If a tree is pulled up with the root, it will not grow again; from what root then, tell me, does a mortal grow up, after he has been felled by death?"},{"ref":"343.136","t":"7. ‘Once born, he is not born (again); for who should create him again?’"},{"ref":"343.137","t":"‘Brahman, who is knowledge and bliss, he is the principle, both to him who gives gifts, and also to him who stands firm, and knows.’"},{"sp":"HDR","t":"FIRST BRÂHMANA."},{"ref":"345.1","t":"WHEN <em>G</em>ANAKA Vaideha was sitting (to give audience), Yâ<em>gñ</em>avalkya approached, and <em>G</em>anaka Vaideha said: ‘Yâ<em>gñ</em>avalkya, for what object did you come, wishing for cattle, or for subtle questions?’"},{"ref":"345.1a","t":"Yâ<em>gñ</em>avalkya replied: ‘For both, Your Majesty;"},{"ref":"345.2","t":"‘Let us hear what anybody may have told you.’"},{"ref":"345.2a","t":"<em>G</em>anaka Vaideha replied: ‘<em>G</em>itvan <em>S</em>ailini told me that speech (vâk) is Brahman.’"},{"ref":"345.2b","t":"Yâ<em>gñ</em>avalkya said: ‘As one who had (the benefit of a good) father, mother, and teacher might tell, so did Sailini tell you, that speech is Brahman; for what is the use of a dumb person? But did he tell you the body (âyatana) and the resting-place (pratish<em>th</em>â) of that Brahman?’"},{"ref":"345.2c","t":"<em>G</em>anaka Vaideha said: ‘He did not tell me.’"},{"ref":"345.2d","t":"Yâ<em>gñ</em>avalkya said: ‘Your Majesty, this (Brahman) stands on one leg only.’"},{"ref":"345.2e","t":"<em>G</em>anaka Vaideha said: ‘Then tell me, Yâ<em>gñ</em>avalkya.’"},{"ref":"345.2f","t":"Yâ<em>gñ</em>avalkya said: ‘The tongue is its body, ether its place, and one should worship it as knowledge.’"},{"ref":"345.2g","t":"<em>G</em>anaka Vaideha said: ‘What is the nature of that knowledge?’"},{"ref":"345.2h","t":"Yâ<em>gñ</em>avalkya replied: ‘Your Majesty, speech itself (is knowledge). For through speech, Your Majesty, a friend is known (to be a friend), and likewise the <em>Ri</em>g-Veda, Ya<em>g</em>ur-veda, Sâma-veda, the Atharvâṅgirasas, the Itihâsa (tradition), Purâ<em>n</em>a-vidyâ (knowledge of the past), the Upanishads, <em>S</em>lokas (verses), Sûtras (rules), Anuvyâkhyânas and Vyâkhyânas (commentaries, &amp;c.); what is sacrificed, what is poured out, what is (to be) eaten and drunk, this world and the other world, and all creatures. By speech alone, Your Majesty, Brahman is known, speech indeed, O King, is the Highest Brahman. Speech does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.’"},{"ref":"345.2i","t":"<em>G</em>anaka Vaideha said: ‘I shall give you (for this) a thousand cows with a bull as big as an elephant.’"},{"ref":"345.2j","t":"Yâ<em>gñ</em>avalkya said: ‘My father was of opinion that one should not accept a reward without having fully instructed a pupil.’"},{"ref":"345.3","t":"Yâ<em>gñ</em>avalkya said: ‘Let us hear what anybody may have told you.’"},{"ref":"345.3a","t":"<em>G</em>anaka Vaideha replied: ‘Udaṅka <em>S</em>aulbâyana told me that life (prâ<em>n</em>a) is Brahman.’"},{"ref":"345.3b","t":"Yâ<em>gñ</em>avalkya said: ‘As one who had (the benefit of a good) father, mother, and teacher might tell, so did Udaṅka <em>S</em>aulbâyana tell you that life is Brahman; for what is the use of a person without life? But did he tell you the body and the resting-place of that Brahman?’"},{"ref":"345.3c","t":"<em>G</em>anaka Vaideha said: ‘He did not tell me.’"},{"ref":"345.3d","t":"Yâ<em>gñ</em>avalkya said: ‘Your Majesty, this (Brahman) stands on one leg only.’"},{"ref":"345.3e","t":"<em>G</em>anaka Vaideha said: ‘Then tell me, Yâ<em>gñ</em>avalkya.’"},{"ref":"345.3f","t":"Yâ<em>gñ</em>avalkya said: ‘Breath is its body, ether its place, and one should worship it as what is dear.’"},{"ref":"345.3g","t":"<em>G</em>anaka Vaideha said: ‘What is the nature of that which is dear?’"},{"ref":"345.3h","t":"Yâ<em>gñ</em>avalkya replied: ‘Your Majesty, life itself (is that which is dear);’ because for the sake of life, Your Majesty, a man sacrifices even for him who is unworthy of sacrifice, he accepts presents from him who is not worthy to bestow presents, nay, he goes to a country, even when there is fear of being hurt, for the sake of life. Life, O King, is the Highest Brahman. Life does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.’"},{"ref":"345.3i","t":"<em>G</em>anaka Vaideha said: ‘I shall give you (for this) a thousand cows with a bull as big as an elephant.’"},{"ref":"345.3j","t":"Yâ<em>gñ</em>avalkya said: ‘My father was of opinion that one should not accept a reward without having fully instructed a pupil.’"},{"ref":"345.4","t":"Yâ<em>gñ</em>avalkya said: ‘Let us hear what anybody may have told you.’"},{"ref":"345.4a","t":"<em>G</em>anaka Vaideha replied: ‘Barku Vârsh<em>n</em>a told me that sight (<em>k</em>akshus) is Brahman.’"},{"ref":"345.4b","t":"Yâ<em>gñ</em>avalkya said: ‘As one who had (the benefit of a good) father, mother, and teacher might tell, so did Barku Vârshna tell you that sight is Brahman; for what is the use of a person who cannot see? But did he tell you the body and the resting-place of that Brahman?’"},{"ref":"345.4c","t":"<em>G</em>anaka Vaideha said: ‘He did not tell me.’"},{"ref":"345.4d","t":"Yâ<em>gñ</em>avalkya said: ‘Your Majesty, this (Brahman) stands on one leg only.’"},{"ref":"345.4e","t":"<em>G</em>anaka Vaideha said: ‘Then tell me, Yâ<em>gñ</em>avalkya.’"},{"ref":"345.4f","t":"Yâ<em>gñ</em>avalkya said: ‘The eye is its body, ether its place, and one should worship it as what is true.’"},{"ref":"345.4g","t":"Ganaka Vaideha said: ‘What is the nature of that which is true?’"},{"ref":"345.4h","t":"Yâ<em>gñ</em>avalkya replied: ‘Your Majesty, sight itself (is that which is true); for if they say to a man who sees with his eye, “Didst thou see?” and he says, “I saw,” then it is true. Sight, O King, is the Highest Brahman. Sight does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.’"},{"ref":"345.4i","t":"<em>G</em>anaka Vaideha said: ‘I shall give you (for this) a thousand cows with a bull as big as an elephant.’"},{"ref":"345.4j","t":"Yâ<em>gñ</em>avalkya said: ‘My father was of opinion that one should not accept a reward without having fully instructed a pupil.’"},{"ref":"345.5","t":"Yâ<em>gñ</em>avalkya said: ‘Let us hear what anybody may have told you.’"},{"ref":"345.5a","t":"<em>G</em>anaka Vaideha replied: ‘Gardabhîvibhîta Bhâradvâ<em>g</em>a told me that hearing (<em>s</em>ruta) is Brahman.’"},{"ref":"345.5b","t":"Yâ<em>gñ</em>avalkya said: ‘As one who had (the benefit of a good) father, mother, and teacher might tell, so did Gardabhîvibhîta Bhâradvâ<em>g</em>a tell you that hearing is Brahman; for what is the use of a person who cannot hear? But did he tell you the body and the resting-place of that Brahman?’"},{"ref":"345.5c","t":"<em>G</em>anaka Vaideha said: ‘He did not tell me.’"},{"ref":"345.5d","t":"Yâ<em>gñ</em>avalkya said: ‘Your Majesty, this (Brahman) stands on one leg only.’"},{"ref":"345.5e","t":"<em>G</em>anaka Vaideha said: ‘Then tell me, Yâ<em>gñ</em>avalkya.’"},{"ref":"345.5f","t":"Yâ<em>gñ</em>avalkya said: ‘The ear is its body, ether its place, and we should worship it as what is endless.’"},{"ref":"345.5g","t":"<em>G</em>anaka Vaideha said: ‘What is the nature of that which is endless?’"},{"ref":"345.5h","t":"Yâ<em>gñ</em>avalkya, replied: ‘Your Majesty, space (disa<em>h</em>) itself (is that which is endless), and therefore to whatever space (quarter) he goes, he never comes to the end of it. For space is endless. Space indeed, O King, is hearing, and hearing indeed, O King, is the Highest Brahman. Hearing does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.’"},{"ref":"345.5i","t":"<em>G</em>anaka Vaideha said: ‘I shall give you (for this) a thousand cows with a bull as big as an elephant.’"},{"ref":"345.5j","t":"Yâ<em>gñ</em>avalkya said: ‘My father was of opinion that one should not accept a reward without having fully instructed a pupil.’"},{"ref":"345.6","t":"Yâ<em>gñ</em>avalkya said: ‘Let us hear what anybody may have told you.’"},{"ref":"345.6a","t":"<em>G</em>anaka Vaideha replied: ‘Satyakâma <em>G</em>âbâla told me that mind (manas) is Brahman.’"},{"ref":"345.6b","t":"Yâ<em>gñ</em>avalkya said: ‘As one who had (the benefit of a good) father, mother, and teacher might tell, so did Satyakâma <em>G</em>âbâla tell you that mind is Brahman; for what is the use of a person without mind? But did he tell you the body and the resting-place of that Brahman?’"},{"ref":"345.6c","t":"<em>G</em>anaka Vaideha said: ‘He did not tell me.’"},{"ref":"345.6d","t":"Yâ<em>gñ</em>avalkya said: ‘Your Majesty, this (Brahman) stands on one leg only.’"},{"ref":"345.6e","t":"<em>G</em>anaka Vaideha said: ‘Then tell me, Yâ<em>gñ</em>avalkya.’"},{"ref":"345.6f","t":"Yâ<em>gñ</em>avalkya said: ‘Mind itself is its body, ether its place, and we should worship it as bliss.’"},{"ref":"345.6g","t":"<em>G</em>anaka Vaideha said: ‘What is the nature of bliss?’"},{"ref":"345.6h","t":"Yâ<em>gñ</em>avalkya replied: ‘Your Majesty, mind itself; for with the mind does a man desire a woman, and a like son is born of her, and he is bliss. Mind indeed, O King, is the Highest Brahman. Mind does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.’"},{"ref":"345.6i","t":"<em>G</em>anaka Vaideha said: ‘I shall give you (for this) a thousand cows with a bull as big as an elephant.’"},{"ref":"345.6j","t":"Yâ<em>gñ</em>avalkya said: ‘My father was of opinion that one should not accept a reward without having fully instructed a pupil.’"},{"ref":"345.7","t":"Yâ<em>gñ</em>avalkya said: ‘Let us hear what anybody may have told you.’"},{"ref":"345.7a","t":"<em>G</em>anaka Vaideha replied: ‘Vidagdha <em>S</em>âkalya told me that the heart (hridaya) is Brahman.’"},{"ref":"345.7b","t":"Yâ<em>gñ</em>avalkya said: ‘As one who had (the benefit of a good) father, mother, and teacher might tell, so did Vidagdha <em>S</em>âkalya tell you that the heart is Brahman; for what is the use of a person without a heart? But did he tell you the body and the resting-place of that Brahman?’"},{"ref":"345.7c","t":"<em>G</em>anaka Vaideha said: ‘He did not tell me.’"},{"ref":"345.7d","t":"Yâ<em>gñ</em>avalkya said: ‘Your Majesty, this (Brahman) stands on one leg only.’"},{"ref":"345.7e","t":"<em>G</em>anaka Vaideha said: ‘Then tell me, Yâ<em>gñ</em>avalkya.’"},{"ref":"345.7f","t":"Yâ<em>gñ</em>avalkya said: ‘The heart itself is its body, ether its place, and we should worship it as certainty (sthiti).’"},{"ref":"345.7g","t":"<em>G</em>anaka Vaideha said: ‘What is the nature of certainty?’"},{"ref":"345.7h","t":"Yâ<em>gñ</em>avalkya replied: ‘Your Majesty, the heart itself; for the heart indeed, O King, is the body of all things, the heart is the resting-place of all things, for in the heart, O King, all things rest. The heart indeed, O King, is the Highest Brahman. The heart does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.’"},{"ref":"345.7i","t":"<em>G</em>anaka Vaideha said: ‘I shall give you (for this) a thousand cows with a bull as big as an elephant.’"},{"ref":"345.7j","t":"Yâ<em>gñ</em>avalkya said: ‘My father was of opinion that one should not accept a reward without having fully instructed a pupil.’"},{"sp":"HDR","t":"SECOND BRÂHMANA."},{"ref":"346.1","t":"<em>G</em>ANAKA VAIDEHA, descending from his throne, said: ‘I bow to you, O Yâ<em>gñ</em>avalkya, teach me.’"},{"ref":"346.1a","t":"Yâ<em>gñ</em>avalkya said: ‘Your Majesty, as a man who wishes to make a long journey, would furnish himself with a chariot or a ship, thus is your mind well furnished by these Upanishads. You are honourable, and wealthy, you have learnt the Vedas and been told the Upanishads. Whither then will you go when departing hence?’"},{"ref":"346.1b","t":"<em>G</em>anaka Vaideha said: ‘Sir, I do not know whither I shall go.’"},{"ref":"346.1c","t":"Yâ<em>gñ</em>avalkya said: ‘Then I shall tell you this, whither you will go.’"},{"ref":"346.1d","t":"<em>G</em>anaka Vaideha said: ‘Tell it, Sir.’"},{"ref":"346.2","t":"Yâ<em>gñ</em>avalkya said: ‘That person who is in the right eye, he is called Indha, and him who is Indha they call indeed Indra mysteriously, for the gods love what is mysterious, and dislike what is evident."},{"ref":"346.3","t":"‘Now that which in the shape of a person is in the right eye, is his wife, Virâ<em>g</em>. Their meeting-place is the ether within the heart, and their food the red lump within the heart. Again, their covering is that which is like net-work within the heart, and the road on which they move (from sleep to waking) is the artery that rises upwards from the heart. Like a hair divided into a thousand parts, so are the veins of it, which are called Hita, placed firmly within the heart. Through these indeed that (food) flows on flowing, and he (the Tai<em>g</em>asa) receives as it were purer food than the corporeal Self (the Vai<em>s</em>vânara)."},{"ref":"346.4","t":"‘His (the Tai<em>g</em>asa’s) Eastern quarter are the prâ<em>n</em>as (breath) which go to the East;"},{"ref":"346.4a","t":"‘His Southern quarter are the prâ<em>n</em>as which go to the South;"},{"ref":"346.4b","t":"‘His Western quarter are the prâ<em>n</em>as which go to the West;"},{"ref":"346.4c","t":"‘His Northern quarter are the prâ<em>n</em>as which go to the North;"},{"ref":"346.4d","t":"‘His Upper (Zenith) quarter are the prâ<em>n</em>as which go upward;"},{"ref":"346.4e","t":"‘His Lower (Nadir) quarter are the prâ<em>n</em>as which go downward;"},{"ref":"346.4f","t":"‘All the quarters are all the prâ<em>n</em>as. And he (the Âtman in that state) can only be described by No, no! He is incomprehensible, for he cannot be comprehended; he is undecaying, for he cannot decay; he is not attached, for he does not attach himself; he is unbound, he does not suffer, he does not perish. O <em>G</em>anaka, you have indeed reached fearlessness,’ — thus said Yâ<em>gñ</em>avalkya."},{"ref":"346.4g","t":"Then <em>G</em>anaka said: ‘May that fearlessness come to you also who teachest us fearlessness. I bow to you. Here are the Videhas, and here am I (thy slave).’"},{"sp":"HDR","t":"THIRD BRÂHMANA."},{"ref":"347.1","t":"YÂ<em>GÑ</em>AVALKYA CAME to <em>G</em>anaka Vaideha, and he did not mean to speak with him. But when formerly <em>G</em>anaka Vaideha and Yâ<em>gñ</em>avalkya had a disputation on the Agnihotra, Yâ<em>gñ</em>avalkya had granted him a boon, and he chose (for a boon) that he might be free to ask him any question he liked. Yâ<em>gñ</em>avalkya granted it, and thus the King was the first to ask him a question."},{"ref":"347.2","t":"‘Yâ<em>gñ</em>avalkya,’ he said, ‘what is the light of man?’"},{"ref":"347.2a","t":"Yâ<em>gñ</em>avalkya replied: ‘The sun, O King; for, having the sun alone for his light, man sits, moves about, does his work, and returns.’"},{"ref":"347.2b","t":"<em>G</em>anaka Vaideha said: ‘So indeed it is, O Yâ<em>gñ</em>avalkya.’"},{"ref":"347.3","t":"<em>G</em>anaka Vaideha said: ‘When the sun has set, O Yâ<em>gñ</em>avalkya, what is then the light of man?’"},{"ref":"347.3a","t":"Yâ<em>gñ</em>avalkya replied: ‘The moon indeed is his light; for, having the moon alone for his light, man sits, moves about, does his work, and returns.’"},{"ref":"347.3b","t":"<em>G</em>anaka Vaideha said: ‘So indeed it is, O Yâ<em>gñ</em>avalkya.’"},{"ref":"347.4","t":"<em>G</em>anaka Vaideha said: ‘When the sun has set, O Yâ<em>gñ</em>avalkya, and the moon has set, what is the light of man?’"},{"ref":"347.4a","t":"Yâ<em>gñ</em>avalkya replied: ‘Fire indeed is his light; for, having fire alone for his light, man sits, moves about, does his work, and returns.’"},{"ref":"347.5","t":"<em>G</em>anaka Vaideha said: ‘When the sun has set, O Yâ<em>gñ</em>avalkya, and the moon has set, and the fire is gone out, what is then the light of man?’"},{"ref":"347.5a","t":"Yâ<em>gñ</em>avalkya replied: ‘Sound indeed is his light; for, having sound alone for his light, man sits, moves about, does his work, and returns. Therefore, O King, when one cannot see even one’s own hand, yet when a sound is raised, one goes towards it.’"},{"ref":"347.5b","t":"<em>G</em>anaka Vaideha said: ‘So indeed it is, O Yâ<em>gñ</em>avalkya.’"},{"ref":"347.6","t":"<em>G</em>anaka Vaideha said: ‘When the sun has set, O Yâ<em>gñ</em>avalkya, and the moon has set, and the fire is gone out, and the sound hushed, what is then the light of man?’"},{"ref":"347.6a","t":"Yâ<em>gñ</em>avalkya said: ‘The Self indeed is his light; for, having the Self alone as his light, man sits, moves about, does his work, and returns.’"},{"ref":"347.7","t":"<em>G</em>anaka Vaideha said: ‘Who is that Self?’"},{"ref":"347.7a","t":"Yâ<em>gñ</em>avalkya replied: ‘He who is within the heart, surrounded by the Prâ<em>n</em>as (senses), the person of light, consisting of knowledge. He, remaining the same, wanders along the two worlds, as if thinking, as if moving. During sleep (in dream) he transcends this world and all the forms of death (all that falls under the sway of death, all that is perishable)."},{"ref":"347.8","t":"‘On being born that person, assuming his body, becomes united with all evils; when he departs and dies, he leaves all evils behind."},{"ref":"347.9","t":"‘And there are two states for that person, the one here in this world, the other in the other world, and as a third an intermediate state, the state of sleep. When in that intermediate state, he sees both those states together, the one here in this world, and the other in the other world. Now whatever his admission to the other world may be, having gained that admission, he sees both the evils and the blessings."},{"ref":"347.9a","t":"‘And when he falls asleep, then after having taken away with him the material from the whole world, destroying and building it up again, he sleeps (dreams) by his own light. In that state the person is self-illuminated."},{"ref":"347.10","t":"‘There are no (real) chariots in that state, no horses, no roads, but he himself sends forth (creates) chariots, horses, and roads. There are no blessings there, no happiness, no joys, but he himself sends forth (creates) blessings, happiness, and joys. There are no tanks there, no lakes, no rivers, but he himself sends forth (creates) tanks, lakes, and rivers. He indeed is the maker."},{"ref":"347.11","t":"‘On this there are these verses:"},{"ref":"347.11a","t":"‘After having subdued by sleep all that belongs to the body, he, not asleep himself, looks down upon the sleeping (senses). Having assumed light, he goes again to his place, the golden person, the lonely bird. (1)"},{"ref":"347.12","t":"‘Guarding with the breath (prâ<em>n</em>a, life) the lower nest, the immortal moves away from the nest; that immortal one goes wherever he likes, the golden person, the lonely bird. (2)"},{"ref":"347.13","t":"‘Going up and down in his dream, the god makes manifold shapes for himself, either rejoicing together with women, or laughing (with his friends), or seeing terrible sights. (3)"},{"ref":"347.14","t":"‘People may see his playground but himself no one ever sees. Therefore they say, Let no one wake a man suddenly, for it is not easy to remedy, if he does not get back (rightly to his body).”"},{"ref":"347.14a","t":"‘Here some people (object and) say: “No, this (sleep) is the same as the place of waking, for what he sees while awake, that only he sees when asleep.”"},{"ref":"347.14b","t":"No, here (in sleep) the person is self-illuminated (as we explained before).’"},{"ref":"347.14c","t":"<em>G</em>anaka Vaideha said: ‘I give you, Sir, a thousand. Speak on for the sake of (my) emancipation.’"},{"ref":"347.15","t":"Yâ<em>gñ</em>avalkya said: ‘That (person) having enjoyed himself in that state of bliss (samprasâda, deep sleep), having moved about and seen both good and evil, hastens back again as he came, to the place from which he started (the place of sleep), to dream. And whatever he may have seen there, he is not followed (affected) by it, for that person is not attached to anything.’"},{"ref":"347.15a","t":"<em>G</em>anaka Vaideha said: ‘So it is indeed, Yâ<em>gñ</em>avalkya."},{"ref":"347.15b","t":"I give you, Sir, a thousand. Speak on for the sake of emancipation.’"},{"ref":"347.16","t":"Yâ<em>gñ</em>avalkya said: ‘That (person) having enjoyed himself in that sleep (dream), having moved about and seen both good and evil, hastens back again as he came, to the place from which he started, to be awake. And whatever he may have seen there, he is not followed (affected) by it, for that person is not attached to anything.’"},{"ref":"347.16a","t":"<em>G</em>anaka Vaideha said: ‘So it is indeed, Yâ<em>gñ</em>avalkya. I give you, Sir, a thousand. Speak on for the sake of emancipation.’"},{"ref":"347.17","t":"Yâ<em>gñ</em>avalkya said: ‘That (person) having enjoyed himself in that state of waking, having moved about and seen both good and evil, hastens back again as he came, to the place from which he started, to the state of sleeping (dream)."},{"ref":"347.18","t":"‘In fact, as a large fish moves along the two banks of a river, the right and the left, so does that person move along these two states, the state of sleeping and the state of waking."},{"ref":"347.19","t":"‘And as a falcon, or any other (swift) bird, after he has roamed about here in the air, becomes tired, and folding his wings is carried to his nest, so does that person hasten to that state where, when asleep, he desires no more desires, and dreams no more dreams."},{"ref":"347.20","t":"‘There are in his body the veins called Hitâ, which are as small as a hair divided a thousandfold, full of white, blue, yellow, green, and red. Now when, as it were, they kill him, when, as it were they overcome him, when, as it were, an elephant chases him, when, as it were, he falls into a well, he fancies, through ignorance, that danger which he (commonly) sees in waking. But when he fancies that he is, as it were, a god, or that he is, as it were, a king, or “I am this altogether,” that is his highest world."},{"ref":"347.21","t":"‘This indeed is his (true) form, free from desires, free from evil, free from fear. Now as a man, when embraced by a beloved wife, knows nothing that is without, nothing that is within, thus this person, when embraced by the intelligent (prâ<em>gñ</em>a) Self, knows nothing that is without, nothing that is within. This indeed is his (true) form, in which his wishes are fulfilled, in which the Self (only) is his wish, in which no wish is left, — free from any sorrow."},{"ref":"347.22","t":"‘Then a father is not a father, a mother not a mother, the worlds not worlds, the gods not gods, the Vedas not Vedas. Then a thief is not a thief, a murderer not a murderer, a <em>K</em>â<em>nd</em>âla not a <em>K</em>â<em>nd</em>âla, a Paulkasa not a Paulkasa, a <em>S</em>rama<em>n</em>a not a <em>S</em>rama<em>n</em>a, a Tâpasa not a Tâpasa. He is not followed by good, not followed by evil, for he has then overcome all the sorrows of the heart."},{"ref":"347.23","t":"‘And when (it is said that) there (in the Sushupti) he does not see, yet he is seeing, though he does not see. For sight is inseparable from the seer, because it cannot perish. But there is then no second, nothing else different from him that he could see."},{"ref":"347.24","t":"‘And when (it is said that) there (in the Sushupti) he does not smell, yet he is smelling, though he does not smell. For smelling is inseparable from the smeller, because it cannot perish. But there is then no second, nothing else different from him that he could smell."},{"ref":"347.25","t":"‘And when (it is said that) there (in the Sushupti) he does not taste, yet he is tasting, though he does not taste. For tasting is inseparable from the taster, because it cannot perish. But there is then no second, nothing else different from him that he could taste."},{"ref":"347.26","t":"‘And when (it is said that) there (in the Sushupti) he does not speak, yet he is speaking, though he does not speak. For speaking is inseparable from the speaker, because it cannot perish. But there is then no second, nothing else different from him that he could speak."},{"ref":"347.27","t":"‘And when (it is said that) there (in the Sushupti) he does not hear, yet he is hearing, though he does not hear. For hearing is inseparable from the hearer, because it cannot perish. But. there is then no second, nothing else different from him that he could hear."},{"ref":"347.28","t":"‘And when (it is said that) there (in the Sushupti) he does not think, yet he is thinking, though he does not think. For thinking is inseparable from the thinker, because it cannot perish."},{"ref":"347.28a","t":"But there is then no second, nothing else different from him that he could think."},{"ref":"347.29","t":"‘And when (it is said that) there (in the Sushupti) he does not touch, yet he is touching, though he does not touch. For touching is inseparable from the toucher, because it cannot perish. But there is then no second, nothing else different from him that he could think."},{"ref":"347.30","t":"‘And when (it is said that) there (in the Sushupti) he does not know, yet he is knowing, though he does not know. For knowing is inseparable from the knower, because it cannot perish. But there is then no second, nothing else different from him that he could know."},{"ref":"347.31","t":"‘When (in waking and dreaming) there is, as it were, another, then can one see the other, then can one smell the other, then can one speak to the other, then can one hear the other, then can one think the other, then can one touch the other, then can one know the other."},{"ref":"347.32","t":"‘An ocean is that one seer, without any duality; this is the Brahma-world, O King.’ Thus did Yâ<em>gñ</em>avalkya teach him. This is his highest goal, this is his highest Success, this is his highest world, this is his highest bliss. All other creatures live on a small portion of that bliss."},{"ref":"347.33","t":"‘If a man is healthy, wealthy, and lord of others, surrounded by all human enjoyments, that is the highest blessing of men. Now a hundred of these human blessings make one blessing of the fathers who have conquered the world (of the fathers). A hundred blessings of the fathers who have conquered this world make one blessing in the Gandharva world. A hundred blessings in the Gandharva world make one blessing of the Devas by merit (work, sacrifice), who obtain their godhead by merit. A hundred blessings of the Devas by merit make one blessing of the Devas by birth, also (of) a <em>S</em>rotriya who is without sin, and not overcome by desire. A hundred blessings of the Devas by birth make one blessing in the world of Pra<em>g</em>âpati, also (of) a <em>S</em>rotriya who is without sin, and not overcome. by desire. A hundred blessings in the world of Pra<em>g</em>âpati make one blessing in the world of Brahman, also (of) a <em>S</em>rotriya who is without sin, and not overcome by desire. And this is the highest blessing."},{"ref":"347.33a","t":"‘This is the Brahma-world, O king,’ thus spake Yâ<em>gñ</em>avalkya."},{"ref":"347.33b","t":"<em>G</em>anaka Vaideha said: ‘I give you, Sir, a thousand. Speak on for the sake of (my) emancipation.’"},{"ref":"347.33c","t":"Then Yâ<em>gñ</em>avalkya was afraid lest the King, having become full of understanding, should drive him from all his positions."},{"ref":"347.34","t":"And Yâ<em>gñ</em>avalkya said: ‘That (person), having enjoyed himself in that state of sleeping (dream), having moved about and seen both good and bad, hastens back again as he came, to the place from which he started, to the state of waking."},{"ref":"347.35","t":"‘Now as a heavy-laden carriage moves along groaning, thus does this corporeal Self, mounted by the intelligent Self, move along groaning, when a man is thus going to expire."},{"ref":"347.36","t":"‘And when (the body) grows weak through old age, or becomes weak through illness, at that time that person, after separating himself from his members, as an Amra (mango), or Udumbara (fig), or Pippala-fruit is separated from the stalk, hastens back again as be came, to the place from which he started, to (new) life."},{"ref":"347.37","t":"‘And as policemen, magistrates, equerries, and governors wait for a king who is coming back, with food and drink, saying, “He comes back, he approaches,” thus do all the elements wait on him who knows this, saying, “That Brahman comes, that Brahman approaches.”"},{"ref":"347.38","t":"‘And as policemen, magistrates, equerries, and governors gather round a king who is departing, thus do all the senses (prâ<em>n</em>as) gather round the Self at the time of death, when a man is thus going to expire.’"},{"sp":"HDR","t":"FOURTH BRÂHMANA."},{"ref":"348.1","t":"YÂ<em>GÑ</em>AVALKYA CONTINUED: ‘Now when that Self, having sunk into weakness, sinks, as it were, into unconsciousness, then gather those senses (prâ<em>n</em>as) around him, and he, taking with him those elements of light, descends into the heart When that person in the eye turns away, then he ceases to know any forms."},{"ref":"348.2","t":"‘“He has become one,” they say, “he does not see.” “He has become one,” they say, “he does not smell.” “He has become one,” they say, “he does not taste.” “He has become one,” they say, “he does not speak.” “He has become one,” they say, “he does not hear.” “He has become one,” they say, “he does not think.” “He has become one,” they say, “he does not touch.” “He has become one,” they say, “he does not know.” The point of his heart becomes lighted up, and by that light the Self departs, either through the eye, or through the skull, or through other places of the body. And when he thus departs, life (the chief prâ<em>n</em>a) departs after him, and when life thus departs, all the other vital spirits (prâ<em>n</em>as) depart after it. He is conscious, and being conscious he follows and departs."},{"ref":"348.2a","t":"‘Then both his knowledge and his work take hold of him, and his acquaintance with former things.’"},{"ref":"348.3","t":"‘And as a caterpillar, after having reached the end of a blade of grass, and after having made another approach (to another blade), draws itself together towards it, thus does this Self, after having thrown off this body and dispelled all ignorance, and after making another approach (to another body), draw himself together towards it."},{"ref":"348.4","t":"And as a goldsmith, taking a piece of gold, turns it into another, newer and more beautiful shape, so does this Self, after having thrown off this body and dispelled all ignorance, make unto himself another, newer and more beautiful shape, whether it be like the Fathers, or like the Gandharvas, or like the Devas, or like Pra<em>g</em>âpati, or like Brahman, or like other beings."},{"ref":"348.5","t":"‘That Self is indeed Brahman, consisting of knowledge, mind, life, sight, hearing, earth, water, wind, ether, light and no light, desire and no desire, anger and no anger, right or wrong, and all things. Now as a man is like this or like that, according as he acts and according as he behaves, so will he be: — a man of good acts will become good, a man of bad acts, bad. He becomes pure by pure deeds, bad by bad deeds."},{"ref":"348.5a","t":"‘And here they say that a person consists of desires. And as is his desire, so is his will; and as is his will, so is his deed; and whatever deed he does, that he will reap."},{"ref":"348.6","t":"‘And here there is this verse: “To whatever object a man’s own mind is attached, to that he goes strenuously together with his deed; and having obtained the end (the last results) of whatever deed he does here on earth, he returns again from that world (which is the temporary reward of his deed) to this world of action.”"},{"ref":"348.6a","t":"‘So much for the man who desires. But as to the man who does not desire, who, not desiring, freed from desires, is satisfied in his desires, or desires the Self only, his vital spirits do not depart elsewhere, — being Brahman, he goes to Brahman."},{"ref":"348.7","t":"‘On this there is this verse: “When all desires which once entered his heart are undone, then does the mortal become immortal, then he obtains Brahman."},{"ref":"348.7a","t":"‘And as the slough of a snake lies on an ant-hill, dead and cast away, thus lies this body; but that disembodied immortal spirit (prâ<em>n</em>a, life) is Brahman only, is only light.’"},{"ref":"348.7b","t":"<em>G</em>anaka Vaideha said: ‘Sir, I give you a thousand.’"},{"ref":"348.8","t":"‘On this there are these verses:"},{"ref":"348.8a","t":"‘The small, old path stretching far away has been found by me. On it sages who know Brahman move on to the Svarga-loka (heaven), and thence higher on, as entirely free."},{"ref":"348.9","t":"‘On that path they say that there is white, or blue, or yellow, or green, or red; that path was found by Brahman, and on it goes whoever knows Brahman, and who has done good, and obtained splendour."},{"ref":"348.10","t":"‘All who worship what is not knowledge (avidyâ) enter into blind darkness: those who delight in knowledge, enter, as it were, into greater darkness."},{"ref":"348.11","t":"‘There are indeed those unblessed worlds, covered with blind darkness. Men who are ignorant and not enlightened go after death to those worlds."},{"ref":"348.12","t":"‘If a man understands the Self, saying, “I am He,” what could he wish or desire that he should pine after the body."},{"ref":"348.13","t":"‘Whoever has found and understood the Self that has entered into this patched-together hiding-place, he indeed is the creator, for he is the maker of everything, his is the world, and he is the world itself."},{"ref":"348.14","t":"‘While we are here, we may know this; if not, I am ignorant, and there is great destruction. Those who know it, become immortal, but others suffer pain indeed."},{"ref":"348.15","t":"‘If a man clearly beholds this Self as God, and as the lord of all that is and will be, then he is no more afraid."},{"ref":"348.16","t":"‘He behind whom the year revolves with the days, him the gods worship as the light of lights, as immortal time."},{"ref":"348.17","t":"‘He in whom the five beings and the ether rest, him alone I believe to be the Self, — I who know, believe him to be Brahman; I who am immortal, believe him to be immortal."},{"ref":"348.18","t":"‘They who know the life of life, the eye of the eye, the ear of the ear, the mind of the mind, they have comprehended the ancient, primeval Brahman."},{"ref":"348.19","t":"‘By the mind alone it is to be perceived, there is in it no diversity. He who perceives therein any diversity, goes from death to death."},{"ref":"348.20","t":"‘This eternal being that can never be proved, is to be perceived in one way only; it is spotless, beyond the ether, the unborn Self, great and eternal."},{"ref":"348.21","t":"‘Let a wise Brâhma<em>n</em>a, after he has discovered him, practise wisdom. Let him not seek after many words, for that is mere weariness of the tongue."},{"ref":"348.22","t":"‘And he is that great unborn Self, who consists of knowledge, is surrounded by the Prâ<em>n</em>as, the ether within the heart. In it there reposes the ruler of all, the lord of all, the king of all. He does not become greater by good works, nor smaller by evil works. He is the lord of all, the king of all things, the protector of all things. He is a bank and a boundary, so that these worlds may not be confounded. Brâhma<em>n</em>as seek to know him by the study of the Veda, by sacrifice, by gifts, by penance, by fasting, and he who knows him, becomes a Muni. Wishing for that world (for Brahman) only, mendicants leave their homes."},{"ref":"348.22a","t":"‘Knowing this, the people of old did not wish for offspring. What shall we do with offspring, they said, we who have this Self and this world (of Brahman)? And they, having risen above the desire for sons, wealth, and new worlds, wander about as mendicants. For desire for sons is desire for wealth, and desire for wealth is desire for worlds. Both these are indeed desires only. He, the Self, is to be described by No, no! He is incomprehensible, for he cannot be comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. Him (who knows), these two do not overcome, whether he says that for some reason he has done evil, or for some reason he has done good — he overcomes both, and neither what he has done, nor what he has omitted to do, burns (affects) him."},{"ref":"348.23","t":"‘This has been told by a verse (<em>Rik</em>): “This eternal greatness of the Brâhma<em>n</em>a does not grow larger by work, nor does it grow smaller. Let man try to find (know) its trace, for having found (known) it, he is not sullied by any evil deed.”"},{"ref":"348.23a","t":"‘He therefore that knows it, after having become quiet, subdued, satisfied, patient, and collected, sees self in Self, sees all as Self. Evil does not overcome him, he overcomes all evil. Evil does not burn him, he burns all evil. Free from evil, free from spots, free from doubt, he becomes a (true) Brâhma<em>n</em>a; this is the Brahma-world, O King,’ — thus spoke Yâ<em>gñ</em>avalkya."},{"ref":"348.23b","t":"<em>G</em>anaka Vaideha said: ‘Sir, I give you the Videhas, and also myself, to be together your slaves.’"},{"ref":"348.24","t":"This indeed is the great, the unborn Self, the strong, the giver of wealth. He who knows this obtains wealth."},{"ref":"348.25","t":"This great, unborn Self, undecaying, undying, immortal, fearless, is indeed Brahman. Fearless is Brahman, and he who knows this becomes verily the fearless Brahman."},{"sp":"HDR","t":"FIFTH BRÂHMANA."},{"ref":"349.1","t":"YÂ<em>GÑ</em>AVALKYA HAD two wives, Maitreyî and Kâtyâyanî. Of these Maitreyî was conversant with Brahman, but Kâtyâyanî possessed such knowledge only as women possess. And Yâ<em>gñ</em>avalkya, when he wished to get ready for another state of life (when he wished to give up the state of a householder, and retire into the forest),"},{"ref":"349.2","t":"Said, ‘Maitreyî, verily I am going away from this my house (into the forest). Forsooth, let me make a settlement between thee and that Kâtyâyanî.’"},{"ref":"349.3","t":"Maitreyî said: ‘My Lord, if this whole earth, full of wealth, belonged to me, tell me, should I be immortal by it, or no?’"},{"ref":"349.3a","t":"‘No,’ replied Yâ<em>gñ</em>avalkya, ‘like the life of rich people will be thy life. But there is no hope of immortality by wealth.’"},{"ref":"349.4","t":"And Maitreyî said: ‘What should I do with that by which I do not become immortal? What my Lord knoweth (of immortality), tell that clearly to me.’"},{"ref":"349.5","t":"Yâ<em>gñ</em>avalkya replied: ‘Thou who art truly dear to me, thou hast increased what is dear (to me in thee). Therefore, if you like, Lady, I will explain it to thee, and mark well what I say.’"},{"ref":"349.6","t":"And he said: ‘Verily, a husband is not dear, that you may love the husband; but that you may love the Self, therefore a husband is dear."},{"ref":"349.6a","t":"‘Verily, a wife is not dear, that you may love the wife; but that you may love the Self, therefore a wife is dear."},{"ref":"349.6b","t":"‘Verily, sons are not dear, that you may love the sons; but that you may love the Self, therefore sons are dear."},{"ref":"349.6c","t":"‘Verily, wealth is not dear, that you may love wealth; but that you may love the Self, therefore wealth is dear."},{"ref":"349.6d","t":"‘Verily, cattle are not dear, that you may love cattle; but that you may love the Self, therefore cattle are dear."},{"ref":"349.6e","t":"‘Verily, the Brahman-class is not dear, that you may love the Brahman-class; but that you may love the Self, therefore the Brahman-class is dear."},{"ref":"349.6f","t":"‘Verily, the Kshatra-class is not dear, that you may love the Kshatra-class; but that you may love the Self, therefore the Kshatra-class is dear."},{"ref":"349.6g","t":"‘Verily, the worlds are not dear, that you may love the worlds; but that you may love the Self, therefore the worlds are dear."},{"ref":"349.6h","t":"‘Verily, the Devas are not dear, that you may love the Devas; but that you may love the Self, therefore the Devas are dear."},{"ref":"349.6i","t":"‘Verily, the Vedas are not dear, that you may love the Vedas; but that you may love the Self, therefore the Vedas are dear."},{"ref":"349.6j","t":"‘Verily, creatures are not dear, that you may love the creatures; but that you may love the Self, therefore are creatures dear."},{"ref":"349.6k","t":"‘Verily, everything is not dear, that you may love everything; but that you may love the Self, therefore everything is dear."},{"ref":"349.6l","t":"‘Verily, the Self is to be seen, to be heard, to be perceived, to be marked, O Maitreyî! When the Self has been seen, heard, perceived, and known, then all this is known!"},{"ref":"349.7","t":"‘Whosoever looks for the Brahman-class elsewhere than in the Self, was abandoned by the Brahman-class. Whosoever looks for the Kshatra-class elsewhere than in the Self, was abandoned by the Kshatra-class. Whosoever looks for the worlds elsewhere than in the Self, was abandoned by the worlds. Whosoever looks for the Devas elsewhere than in the Self, was abandoned by the Devas. Whosoever looks for the Vedas elsewhere than in the Self, was abandoned by the Vedas. Whosoever looks for the creatures elsewhere than in the Self, was abandoned by the creatures. Whosoever looks for anything elsewhere than in the Self, was abandoned by anything."},{"ref":"349.7a","t":"‘This Brahman-class, this Kshatra-class, these worlds, these Devas, these Vedas, all these beings, this everything, all is that Self."},{"ref":"349.8","t":"‘Now as the sounds of a drum, when beaten, cannot be seized externally (by themselves), but the sound is seized, when the drum is seized, or the beater of the drum;"},{"ref":"349.9","t":"‘And as the sounds of a conch-shell, when blown, cannot be seized externally (by themselves), but the sound is seized, when the shell is seized, or the blower of the shell;"},{"ref":"349.10","t":"‘And as the sounds of a lute, when played, cannot be seized externally (by themselves), but the sound is seized, when the lute is seized, or the player of the lute;"},{"ref":"349.11","t":"‘As clouds of smoke proceed by themselves out of lighted fire kindled with damp fuel, thus verily, O Maitreyî, has been breathed forth from this great Being what we have as <em>Ri</em>g-veda, Ya<em>g</em>ur-veda, Sâma-veda, Atharvâṅgirasas, Itihâsa, Purâ<em>n</em>a, Vidyâ, the Upanishads, <em>S</em>lokas, Sûtras, Anuvyâkhyânas, Vyâkhyânas, what is sacrificed, what is poured out, food, drink, this world and the other world, and all creatures. From him alone all these were breathed forth."},{"ref":"349.12","t":"‘As all waters find their centre in the sea, all touches in the skin, all tastes in the tongue, all smells in the nose, all colours in the eye, all sounds in the ear, all percepts in the mind, all-knowledge in the heart, all actions in the hands, all movements in the feet, and all the Vedas in speech, —"},{"ref":"349.13","t":"‘As a mass of salt has neither inside nor outside, but is altogether a mass of taste, thus indeed has that Self neither inside nor outside, but is altogether a mass of knowledge; and having risen from out these elements, vanishes again in them. When he has departed, there is no more knowledge (name), I say, O Maitreyî,’ — thus spoke Yâ<em>gñ</em>avalkya."},{"ref":"349.14","t":"Then Maitreyî said: ‘Here, Sir, thou hast landed me in utter bewilderment. Indeed, I do not understand him.’"},{"ref":"349.14a","t":"But he replied: ‘O Maitreyî, I say nothing that is bewildering. Verily, beloved, that Self is imperishable, and of an indestructible nature."},{"ref":"349.15","t":"‘For when there is as it were duality, then one sees the other, one smells the other, one tastes the other, one salutes the other, one hears the other, one perceives the other, one touches the other, one knows the other; but when the Self only is all this, how should he see another, how should he smell another, how should he taste another, how should he salute another, how should he hear another, how should he touch another, how should he know another? How should he know Him by whom he knows all this? That Self is to be described by No, no! He is incomprehensible, for he cannot be comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. How, O beloved, should he know the Knower? Thus, O Maitreyî, thou hast been instructed. Thus far goes immortality.’ Having said so, Yâ<em>gñ</em>avalkya went away (into the forest)."},{"sp":"HDR","t":"SIXTH BRÂHMANA."},{"ref":"350.1","t":"1. NOW FOLLOWS the stem:"},{"ref":"350.2","t":"1. (We) from Pautimâshya,<br>2. Pautimâshya, from Gaupavana,<br>3. Gaupavana from Pautimâshya,"},{"ref":"350.3","t":"4. Pautimâshya from Gaupavana,<br>5. Gaupavana from Kau<em>s</em>ika,<br>6. Kau<em>s</em>ika from Kau<em>nd</em>inya,<br>7. Kau<em>nd</em>inya from Sâ<em>nd</em>ilya,<br>8. Sâ<em>nd</em>ilya from Kau<em>s</em>ika and Gautama,<br>9. Gautama"},{"ref":"350.4","t":"2. from Âgnive<em>s</em>ya,"},{"ref":"350.5","t":"10. Âgnive<em>s</em>ya from Gârgya,<br>11. Gârgya from Gârgya,<br>12. Gârgya from Gautama,<br>13. Gautama from Saitava,<br>14. Saitava from Pârâ<em>s</em>aryâya<em>n</em>a,<br>15. Pârâ<em>s</em>aryâya<em>n</em>a from Gârgyâya<em>n</em>a,<br>16. Gârgyâya<em>n</em>a from Uddâlakâyana,<br>17. Uddâlakâyana from <em>G</em>âbâlâyana,<br>18. <em>G</em>âbâlâyana from Mâdhyandânayana,<br>19. Mâdhyandânayana from Saukarâya<em>n</em>a,<br>20. Saukarâya<em>n</em>a from Kâshâya<em>n</em>a,<br>21. Kâshâya<em>n</em>a from Sâyakâyana,<br>22. Sâyakâyana from Kau<em>s</em>ikâyani,<br>23. Kau<em>s</em>ikâyani"},{"ref":"350.6","t":"3. from Gh<em>ri</em>takau<em>s</em>ika,"},{"ref":"350.7","t":"24. Gh<em>ri</em>takau<em>s</em>ika from Pârâ<em>s</em>aryâya<em>n</em>a,"},{"ref":"350.8","t":"25. Pârâ<em>s</em>aryâya<em>n</em>a from Pârâ<em>s</em>arya,<br>26. Pârâ<em>s</em>arya from <em>G</em>âtukar<em>n</em>ya,<br>27. <em>G</em>âtukar<em>n</em>ya from Âsurâya<em>n</em>a and Yâska,<br>28. Âsurâya<em>n</em>a from Trava<em>n</em>i,<br>29. Trava<em>n</em>i from Aupa<em>g</em>andhani,<br>30. Aupa<em>g</em>andhani from Âsuri,<br>31. Âsuri from Bhâradvâ<em>g</em>a,<br>32. Bhâradvâ<em>g</em>a from Âtreya,<br>33. Âtreya from Mâ<em>nt</em>i,<br>34. Mâ<em>nt</em>i from Gautama,<br>35. Gautama from Gautama,<br>36. Gautama from Vâtsya,<br>37. Vâtsya from Sâ<em>nd</em>ilya,<br>38. Sâ<em>nd</em>ilya from Kai<em>s</em>orya Kâpya,<br>39. Kai<em>s</em>orya Kâpya from Kumârahârita,<br>40. Kumârahârita from Gâlava,<br>41. Gâlava from Vidarbhî-kau<em>nd</em>inya,<br>42. Vidarbhî-kau<em>nd</em>inya from Vatsanapât Bâbhrava,<br>43. Vatsanapât Bâbhrava from Pathi Saubhara,<br>44. Pathi Saubhara from Ayâsya Âṅgirasa,<br>45. Ayâsya Âṅgirasa from Âbhûti Tvâsh<em>t</em>ra,<br>46. Âbhûti Tvâsh<em>t</em>ra from Vi<em>s</em>varûpa Tvâsh<em>t</em>ra,<br>47. Vi<em>s</em>varûpa Tvâsh<em>t</em>ra from A<em>s</em>vinau,<br>48. A<em>s</em>vinau from Dadhya<em>k</em> Âtharva<em>n</em>a,<br>49. Dadhya<em>k</em> Âtharva<em>n</em>a from Atharvan Daiva,<br>50. Atharvan Daiva from M<em>ri</em>tyu Prâdhva<em>m</em>sana,<br>51. M<em>ri</em>tyu Prâdhva<em>m</em>sana from Prâdhva<em>m</em>sana,<br>52. Prâdhva<em>m</em>sana from Ekarshi,<br>53. Ekarshi from Vipra<em>k</em>itti,<br>54. Vipra<em>k</em>itti from Vyash<em>t</em>i,"},{"ref":"350.9","t":"55. Vyash<em>t</em>i from Sanâru,<br>56. Sanâru from Sanâtana,<br>57. Sanâtana from Sanaga,<br>58. Sanaga from Paramesh<em>th</em>in,<br>59. Paramesh<em>th</em>in from Brahman,<br>60. Brahman is Svayambhu, self-existent.<br>Adoration to Brahman."},{"sp":"HDR","t":"FIRST BRÂHMANA."},{"ref":"352.1","t":"1. THAT (THE invisible Brahman) is full, this (the visible Brahman) is full}. This full (visible Brahman) proceeds from that full (invisible Brahman). On grasping the fulness of this full (visible Brahman) there is left that full (invisible Brahman)."},{"ref":"352.2","t":"Om (is) ether, (is) Brahman. ‘There is the old ether (the invisible), and the (visible) ether of the atmosphere,’ thus said Kauravyâya<em>n</em>îputra. This (the Om) is the Veda (the means of knowledge), thus the Brâhma<em>n</em>as know. One knows through it all that has to be known."},{"sp":"HDR","t":"SECOND BRÂHMANA."},{"ref":"353.1","t":"THE THREEFOLD descendants of Pra<em>g</em>âpati, gods, men, and Asuras (evil spirits), dwelt as; Brahma<em>k</em>ârins (students) with their father Pra<em>g</em>âpati. Having finished their studentship the gods said: ‘Tell us (something), Sir.’ He told them the syllable Da. Then he said: ‘Did you understand?’ They said: ‘We did understand. You told us “Dâmyata,” Be subdued.’ ‘Yes,’ he said, ‘you have understood.’"},{"ref":"353.2","t":"Then the men said to him: ‘Tell us something, Sir.’ He told them the same syllable Da. Then he said: ‘Did you understand?’ They said: ‘We did understand. You told us, “Datta,” Give.’ ‘Yes,’ he said, ‘you have understood.’"},{"ref":"353.3","t":"Then the Asuras said to him: ‘Tell us something, Sir.’ He told them the same syllable Da. Then he said: ‘Did you understand?’ They said: ‘We did understand. You told us, “Dayadham,” Be merciful.’ ‘Yes,’ he said, ‘you have understood.’"},{"ref":"353.3a","t":"The divine voice of thunder repeats the same, Da Da Da, that is, Be subdued, Give, Be merciful. Therefore let that triad be taught, Subduing, Giving, and Mercy."},{"sp":"HDR","t":"THIRD BRÂHMANA."},{"ref":"354.1","t":"1. PRA<em>G</em>ÂPATI IS the heart, is this Brahman, is all this. The heart, h<em>ri</em>daya, consists of three syllables. One syllable is h<em>ri</em>, and to him who knows this, his own people and others bring offerings. One syllable is da, and to him who knows this, his own people and others bring gifts. One syllable is yam, and he who knows this, goes to heaven (svarga) as his world."},{"sp":"HDR","t":"FOURTH BRÂHMANA."},{"ref":"355.1","t":"1. THIS (HEART) indeed is even that, it was indeed the true (Brahman). And whosoever knows this great glorious first-born as the true Brahman, he conquers these worlds, and conquered likewise may that (enemy) be! yes, whosoever knows this great glorious first-born as the true Brahman; for Brahman is the true."},{"sp":"HDR","t":"FIFTH BRÂHMANA."},{"ref":"356.1","t":"IN THE beginning this (world) was water. Water produced the true, and the true is ‘Brahman. Brahman produced Pra<em>g</em>âpati, Pra<em>g</em>âpati the Devas (gods). The Devas adore the true (satyam) alone. This satyam consists of three syllables. One syllable is sa, another t(i), the third yam. The first and last syllables are true, in the middle there is the untrue. This untrue is on both sides enclosed by the true, and thus the true preponderates. The untrue does not hurt him who knows this."},{"ref":"356.2","t":"Now what is the true, that is the Âditya (the sun), the person that dwells in yonder orb, and the person in the right eye. These two rest on each other, the former resting with his rays in the latter, the latter with his prâ<em>n</em>as (senses) in the former. When the latter is on the point of departing this life, he sees that orb as white only, and those rays (of the sun) do not return to him."},{"ref":"356.3","t":"Now of the person in that (solar) orb Bhû<em>h</em> is the head, for the head is one, and that syllable is one; Bhuva<em>h</em> the two arms, for the arms are two, and these syllables are two; Svar the foot, for the feet are two, and these syllables are two. Its secret name is Ahar (day), and he who knows this destroys (hanti) evil and leaves (<em>g</em>ahâti) it."},{"ref":"356.4","t":"Of the person in the right eye Bhû<em>h</em> is the head, for the head is one, and that syllable is one; Bhuva<em>h</em> the two arms, for the arms are two, and these syllables are two; Svar the foot, for the feet are two, and these syllables are two. Its secret name is Aham (ego), and he who knows this, destroys (hanti) evil and leaves (<em>g</em>ahâti) it."},{"sp":"HDR","t":"SIXTH BRÂHMANA."},{"ref":"357.1","t":"1. THAT PERSON, under the form of mind (manas), being light indeed, is within the heart, small like a grain of rice or barley. He is the ruler of all, the lord of all — he rules all this, whatsoever exists."},{"sp":"HDR","t":"SEVENTH BRÂHMANA."},{"ref":"358.1","t":"1. THEY SAY that lightning is Brahman, because lightning (vidyut) is called so from cutting off (vidânât). Whosoever knows this, that lightning is Brahman, him (that Brahman) cuts off from evil, for lightning indeed is Brahman."},{"sp":"HDR","t":"EIGHTH BRÂHMANA."},{"ref":"359.1","t":"1. LET HIM meditate on speech as a cow. Her four udders are the words Svâhâ, Vasha<em>t</em>, Hanta, and Svadhâ. The gods live on two of her udders, the Svâhâ and the Vasha<em>t</em>, men on the Hanta, the fathers on the Svadhâ. The bull of that cow is breath (prâ<em>n</em>a), the calf the mind."},{"sp":"HDR","t":"NINTH BRÂHMANA."},{"ref":"360.1","t":"1. AGNI VAI<em>S</em>VÂNARA, is the fire within man by which the food that is eaten is cooked, i.e. digested. Its noise is that which one hears, if one covers one’s ears. When he is on the point of departing this life, he does not hear that noise."},{"sp":"HDR","t":"TENTH BRÂHMANA."},{"ref":"361.1","t":"1. WHEN THE person goes away from this world, he comes to the wind. Then the wind makes room for him, like the hole of a carriage wheel, and through it he mounts higher. He comes to the sun. Then the sun makes room for him, like the hole of a Lambara, and through it he mounts higher. He comes to the moon. Then the moon makes room for him, like the hole of a drum, and through it he mounts higher, and arrives at the world where there is no sorrow, no snow. There he dwells eternal years."},{"sp":"HDR","t":"ELEVENTH BRÂHMANA."},{"ref":"362.1","t":"THIS IS INDEED the highest penance, if a man, laid up with sickness, suffers pain. He who knows this, conquers the highest world."},{"ref":"362.2","t":"This is indeed the highest penance, if they carry a dead person into the forest. He who knows this, conquers the highest world."},{"ref":"362.3","t":"This is indeed the highest penance, if they place a dead person on the fire. He who knows this, conquers the highest world."},{"sp":"HDR","t":"TWELFTH BRÂHMANA."},{"ref":"363.1","t":"1. SOME SAY that food is Brahman, but this is not so, for food decays without life (prâ<em>n</em>a). Others say that life (prâ<em>n</em>a) is Brahman, but this is not so, for life dries up without food. Then these two deities (food and life), when they have become one, reach that highest state (i. e. are Brahman). Thereupon Prât<em>ri</em>da said to his father: ‘Shall I be able to do any good to one who knows this, or shall I be able to do him any harm?’ The father said to him, beckoning with his hand: ‘Not so, O Prât<em>ri</em>da; for who could reach the highest state, if he has only got to the oneness of these two?’ He then said to him: ‘Vi; verily, food is Vi, for all these beings rest (vish<em>t</em>âni) on food.’ He then said: ‘Ram; verily, life is Ram, for all these beings delight (ramante) in life. All beings rest on him, all beings delight in him who knows this.’"},{"sp":"HDR","t":"THIRTEENTH BRÂHMANA."},{"ref":"364.1","t":"NEXT FOLLOWS the Uktha. Verily, breath (prâ<em>n</em>a) is Uktha, for breath raises up (utthâpayati) all this. From him who knows this, there is raised a wise son, knowing the Uktha; he obtains union and oneness with the Uktha."},{"ref":"364.2","t":"Next follows the Ya<em>g</em>us. Verily, breath is Ya<em>g</em>us, for all these beings are joined in breath. For him who knows this, all beings are joined to procure his excellence; he obtains union and oneness with the Ya<em>g</em>us."},{"ref":"364.3","t":"Next follows the Sâman. Verily, breath is the Sâman, for all these beings meet in breath. For him who knows this, all beings meet to procure his excellence; he obtains union and oneness with the Sâman."},{"ref":"364.4","t":"Next follows the Kshatra. Verily, breath is the Kshatra, for breath is Kshatra, i.e. breath protects (trâyate) him from being hurt (ksha<em>n</em>ito<em>h</em>). He who knows this, obtains Kshatra (power), which requires no protection; he obtains union and oneness with Kshatra."},{"sp":"HDR","t":"FOURTEENTH BRÂHMANA."},{"ref":"365.1","t":"THE WORDS Bhûmi (earth), Antariksha (sky), and Dyu (heaven) form eight syllables. One foot of the Gâyatrî consists of eight syllables. This (one foot) of it is that (i. e. the three worlds). And he who thus knows that foot of it, conquers as far as the three worlds extend."},{"ref":"365.2","t":"The <em>Ri</em>kas, the Ya<em>g</em>û<em>m</em>shi, and the Sâmâni form eight syllables. One foot (the second) of the Gâyatrî consists of eight syllables. This (one foot) of it is that (i.e. the three Vedas, the <em>Ri</em>g-veda, Ya<em>g</em>ur-veda, and Sama-veda). And he who thus knows that foot of it, conquers as far as that threefold knowledge extends."},{"ref":"365.3","t":"The Prâ<em>n</em>a (the up-breathing), the Apâna (the down-breathing), and the Vyâna (the back-breathing) form eight syllables. One foot (the third) of the Gâyatrî consists of eight syllables. This (one foot) of it is that (i. e. the three vital breaths). And he who thus knows that foot of it, conquers as far as there is anything that breathes. And of that (Gâyatrî, or speech) this indeed is the fourth (turîya), the bright (dar<em>s</em>ata) foot, shining high above the skies. What is here called turîya (the fourth) is meant for <em>k</em>aturtha (the fourth); what is called dar<em>s</em>atam padam (the bright foot) is meant for him who is as it were seen (the person in the sun); and what is called parora<em>g</em>as (he who shines high above the skies) is meant for him who shines higher and higher above every sky. And he who thus knows that foot of the Gâyatrî, shines thus himself also with happiness and glory."},{"ref":"365.4","t":"That Gâyatrî (as described before with its three feet) rests on that fourth foot, the bright one, high above the sky. And that again rests on the True (satyam), and the True is the eye, for the eye is (known to be) true. And therefore even now, if two persons come disputing, the one saying, I saw, the other, I heard, then we should trust the one who says, I saw. And the True again rests on force (balam), and force is life (prâ<em>n</em>a), and that (the True) rests on life. Therefore they say, force is stronger than the True. Thus does that Gâyatrî rest with respect to the self (as life). That Gâyatrî protects (tatre) the vital breaths (gayas); the gayas are the prâ<em>n</em>as (vital breaths), and it protects them. And because it protects (tatre) the vital breaths (gayas), therefore it is called Gâyatrî. And that Savit<em>ri</em> verse which the teacher teaches, that is it (the life, the prâ<em>n</em>a, and indirectly the Gâyatrî); and whomsoever he teaches, he protects his vital breaths."},{"ref":"365.5","t":"Some teach that Sâvitrî as an Anush<em>t</em>ubh verse, saying that speech is Anush<em>t</em>ubh, and that we teach that speech. Let no one do this, but let him teach the Gâyatrî as Sâvitrî. And even if one who knows this receives what seems to be much as his reward (as a teacher), yet this is not equal to one foot of the Gâyatrî."},{"ref":"365.6","t":"If a man (a teacher) were to receive as his fee these three worlds full of all things, he would obtain that first foot of the Gâyatrî. And if a man were to receive as his fee everything as far as this threefold knowledge extends, he would obtain that second foot of the Gâyatrî. And if a man were to receive as his fee everything whatsoever breathes, he would obtain that third foot of the Gâyatrî. But ‘that fourth bright foot, shining high above the skies ‘ cannot be obtained by anybody — whence then could one receive such a fee?"},{"ref":"365.7","t":"The adoration of that (Gâyatrî):"},{"ref":"365.7a","t":"‘O Gâyatrî, thou hast one foot, two feet, three feet, four feet. Thou art footless, for thou art not known. Worship to thy fourth bright foot above the skies.’ If one (who knows this) hates some one and says, ‘May he not obtain this,’ or ‘May this wish not be accomplished to him,’ then that wish is not accomplished to him against whom he thus prays, or if he says, ‘May I obtain this.’"},{"ref":"365.8","t":"And thus <em>G</em>anaka Vaideha spoke on this point to Bu<em>d</em>ila Â<em>s</em>vatarâ<em>s</em>vi: ‘How is it that thou who spokest thus as knowing the Gâyatrî, hast become an elephant and carriest me?’ He answered: ‘Your Majesty, I did not know its mouth. Agni, fire, is indeed its mouth; and if people pile even what seems much (wood) on the fire, it consumes it all. And thus a man who knows this, even if he commits what seems much evil, consumes it all and becomes pure, clean, and free from decay and death.’"},{"sp":"HDR","t":"FIFTEENTH BRÂHMANA."},{"ref":"366.1","t":"THE FACE of the True (the Brahman) is covered with a golden disk. Open that, O Pûshan, that we may see the nature of the True."},{"ref":"366.2","t":"O Pûshan, only seer, Yama (judge), Sûrya (sun), son of Pra<em>g</em>âpati, spread thy rays and gather them!"},{"ref":"366.2a","t":"The light which is thy fairest form, I see it. I am what he is (viz. the person in the sun)."},{"ref":"366.3","t":"Breath to air and to the immortal! Then this my body ends in ashes. Om! Mind, remember! Remember thy deeds! Mind, remember! Remember thy deeds!"},{"ref":"366.4","t":"Agni, lead us on to wealth (beatitude) by a good path, thou, O God, who knowest all things! Keep far from us crooked evil, and we shall offer thee the fullest praise! (Rv. I, 189, 1.)"},{"sp":"HDR","t":"FIRST BRÂHMANA."},{"ref":"368.1","t":"HARI<em>H</em>, OM. He who knows the first and the best, becomes himself the first and the best among his people. Breath is indeed the first and the best. He who knows this, becomes the first and the best among his people, and among whomsoever he wishes to be so."},{"ref":"368.2","t":"He who knows the richest, becomes himself the richest among his people. Speech is the richest. He who knows this, becomes the richest among his people, and among whomsoever he wishes to be so."},{"ref":"368.3","t":"He who knows the firm rest, becomes himself firm on even and uneven ground. The eye indeed is the firm rest, for by means of the eye a man stands firm on even and uneven ground. He who knows this, stands firm on even and uneven ground."},{"ref":"368.4","t":"He who knows success, whatever desire he desires, it succeeds to him. The ear indeed is success. For in the ear are all these Vedas successful. He who knows this, whatever desire he desires, it succeeds to him."},{"ref":"368.5","t":"He who knows the home, becomes a home of his own people, a home of all men. The mind indeed is the home. He who knows this, becomes a home of his own people and a home of all men."},{"ref":"368.6","t":"He who knows generation, becomes rich in offspring and cattle. Seed indeed is generation. He who knows this, becomes rich in offspring and cattle."},{"ref":"368.7","t":"These Prâ<em>n</em>as (senses), when quarrelling together as to who was the best, went to Brahman and said: ‘Who is the richest of us?’ He replied: ‘He by whose departure this body seems worst, he is the richest.’"},{"ref":"368.8","t":"The tongue (speech) departed, and having been absent for a year, it came back and said: ‘How have you been able to live without me?’ They replied: ‘Like unto people, not speaking with the tongue, but breathing with breath, seeing with the eye, hearing with the ear, knowing with the mind, generating with seed. Thus we have lived.’ Then speech entered in."},{"ref":"368.9","t":"The eye (sight) departed, and having been absent for a year, it came back and said: ‘How have you been able to live without me?’ They replied: ‘Like blind people, not seeing with the eye, but breathing with the breath, speaking with the tongue, hearing with the ear, knowing with the mind, generating with seed. Thus we have lived.’ Then the eye entered in."},{"ref":"368.10","t":"The ear (hearing) departed, and having been absent for a year, it came back and said: ‘How have you been able to live without me?’ They replied: ‘Like deaf people, not hearing with the ear."},{"sp":"HDR","t":"SECOND BRÂHMANA."},{"ref":"369.1","t":"<em>S</em>VETAKETU ÂRU<em>N</em>EYA went to the settlement of the Pa<em>ñk</em>âlas. He came near to Pravâha<em>n</em>a <em>G</em>aivali, who was walking about (surrounded by his men). As soon as he (the king) saw him, he said: ‘My boy!’ <em>S</em>vetaketu replied: ‘Sir!’"},{"ref":"369.1a","t":"Then the king said: ‘Have you been taught by your father!’ ‘Yes,’ he replied."},{"ref":"369.2","t":"The king said: ‘Do you know how men, when they depart from here, separate from each other?’ ‘No,’ he replied."},{"ref":"369.2a","t":"‘Do you know how they come back to this world?’ ‘No,’ he replied."},{"ref":"369.2b","t":"‘Do you know how that world does never become full with the many who again and again depart thither?’ ‘No,’ he replied."},{"ref":"369.2c","t":"‘Do you know at the offering of which libation the waters become endowed with a human voice and rise and speak?’ ‘No,’ he replied."},{"ref":"369.2d","t":"‘Do you know the access to the path leading to the Devas and to the path leading to the Fathers, i.e. by what deeds men gain access to the path leading to the Devas or to that leading to the Fathers? For we have heard even the saying of a <em>Ri</em>shi: “I heard of two paths for men, one leading to the Fathers, the other leading to the Devas. On those paths all that lives moves on, whatever there is between father (sky) and mother (earth).”’"},{"ref":"369.2e","t":"<em>S</em>vetaketu said: ‘I do not know even one of all these questions.’"},{"ref":"369.3","t":"Then the king invited him to stay and accept his hospitality. But the boy, not caring for hospitality, ran away, went back to his father, and said: ‘Thus then you called me formerly well-instructed!’ The father said: ‘What then, you sage?’ The son replied: ‘That fellow of a Râ<em>g</em>anya asked me five questions, and I did not know one of them.’"},{"ref":"369.3a","t":"‘What were they?’ said the father."},{"ref":"369.3b","t":"‘These were they,’ the son replied, mentioning the different heads."},{"ref":"369.4","t":"The father said: ‘You know me, child, that whatever I know, I told you. But come, we shall go thither, and dwell there as students.’"},{"ref":"369.4a","t":"‘You may go, Sir,’ the son replied."},{"ref":"369.4b","t":"Then Gautama went where (the place of) Pravâha<em>n</em>a Gaivali was, and the king offered him a seat, ordered water for him, and gave him the proper offerings. Then he said to him: ‘Sir, we offer a boon to Gautama.’"},{"ref":"369.5","t":"Gautama said: ‘That boon is promised to me; tell me the same speech which you made in the presence of my boy.’"},{"ref":"369.6","t":"He said: ‘That belongs to divine boons, name one of the human boons.’"},{"ref":"369.7","t":"He said: ‘You know well that I have plenty of gold, plenty of cows, horses, slaves, attendants, and apparel; do not heap on me what I have already in plenty, in abundance, and superabundance.’"},{"ref":"369.7a","t":"The king said: ‘Gautama, do you wish (for instruction from me) in the proper way?’"},{"ref":"369.7b","t":"Gautama replied: ‘I come to you as a pupil.’"},{"ref":"369.7c","t":"In word only have former sages (though Brahmans) come as pupils (to people of lower rank), but Gautama actually dwelt as a pupil (of Pravâha<em>n</em>a, who was a Râ<em>g</em>anya) in order to obtain the fame of having respectfully served his master."},{"ref":"369.8","t":"The king said: ‘Do not be offended with us, neither you nor your forefathers, because this knowledge has before now never dwelt with any Brâhma<em>n</em>a. But I shall tell it to you, for who could refuse you when you speak thus?"},{"ref":"369.9","t":"‘The altar (fire), O Gautama, is that world (heaven); the fuel is the sun itself, the smoke his rays, the light the day, the coals the quarters, the sparks the intermediate quarters. On that altar the Devas offer the <em>s</em>raddhâ libation (consisting of water ). From that oblation rises Soma, the king (the moon)."},{"ref":"369.10","t":"‘The altar, O Gautama, is Par<em>g</em>anya (the god of rain); the fuel is the year itself, the smoke the clouds, the light the lightning, the coals the thunderbolt, the sparks the thunderings. On that altar the Devas offer Soma, the king (the moon). From that oblation rises rain."},{"ref":"369.11","t":"‘The altar, O Gautama, is this world; the fuel is the earth itself, the smoke the fire, the light the night, the coals the moon, the sparks the stars. On that altar the Devas offer rain. From that oblation rises food."},{"ref":"369.12","t":"‘The altar, O Gautama, is man; the fuel the opened mouth, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear. On that altar the Devas offer food. From that oblation rises seed."},{"ref":"369.13","t":"‘The altar, O Gautama, is woman. On that altar the Devas offer seed. From that oblation rises man. He lives so long as he lives, and then when he dies,"},{"ref":"369.14","t":"‘They take him to the fire (the funeral pile), and then the altar-fire is indeed fire, the fuel fuel, the smoke smoke, the light light, the coals coals, the sparks sparks. In that very altar-fire the Devas offer man, and from that oblation man rises, brilliant in colour."},{"ref":"369.15","t":"‘Those who thus know this (even G<em>ri</em>hasthas), and those who in the forest worship faith and the True (Brahman Hira<em>n</em>yagarbha), go to light (ar<em>k</em>is), from light to day, from day to the increasing half, from the increasing half to the six months when the sun goes to the north, from those six months to the world of the Devas (Devaloka), from the world of the Devas to the sun, from the sun to the place of lightning. When they have thus reached the place of lightning a spirit comes near them, and leads them to the worlds of the (conditioned) Brahman. In these worlds of Brahman they dwell exalted for ages. There is no returning for them."},{"ref":"369.16","t":"‘But they who conquer the worlds (future states) by means of sacrifice, charity, and austerity, go to smoke, from smoke to night, from night to the decreasing half of the moon, from the decreasing half of the moon to the six months when the sun goes to the south, from these months to the world of the fathers, from the world of the fathers to the moon. Having reached the moon, they become food, and then the Devas feed on them there, as sacrificers feed on Soma, as it increases and decreases. But when this (the result of their good works on earth) ceases, they return again to that ether, from ether to the air, from the air to rain, from rain to the earth. And when they have reached the earth, they become food, they are offered again in the altar-fire, which is man (see § 11), and thence are born in the fire of woman. Thus they rise up towards the worlds, and go the same round as before."},{"ref":"369.16a","t":"‘Those, however, who know neither of these two paths, become worms, birds,, and creeping things.’"},{"sp":"HDR","t":"THIRD BRÂHMANA."},{"ref":"370.1","t":"IF A man wishes to reach greatness (wealth for performing sacrifices), he performs the upasad rule during twelve days (i. e. he lives on small quantities of milk), beginning on an auspicious day of the light half of the moon during the northern progress of the sun, collecting at the same time in a cup or a dish made of Udumbara wood all sorts of herbs, including fruits. He sweeps the floor (near the house-altar, âvasathya), sprinkles it, lays the fire, spreads grass round it according to rule, prepares the clarified butter (â<em>g</em>ya), and on a day, presided over by a male star (nakshatra), after having properly mixed the Mantha (the herbs, fruits, milk, honey, &amp;c.), he sacrifices (he pours â<em>g</em>ya into the fire), saying: ‘O <em>G</em>âtavedas, whatever adverse gods there are in thee, who defeat the desires of men, to them I offer this portion; may they, being pleased, please me with all desires.’ Svâhâ!"},{"ref":"370.1a","t":"‘That cross deity who lies down, thinking that all things are kept asunder by her, I worship thee as propitious with this stream of ghee.’ Svâhâ!"},{"ref":"370.2","t":"He then says, Svâhâ to the First, Svâhâ to the Best, pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.2a","t":"He then says, Svâhâ to Breath, Svâhâ to her who is the richest, pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.2b","t":"He then says, Svâhâ to Speech, Svâhâ to the Support, pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.2c","t":"He then says, Svâhâ to the Eye, Svâhâ to Success, pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.2d","t":"He then says, Svâhâ to the Ear, Svâhâ to the Home, pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.2e","t":"He then says, Svâhâ to the Mind, Svâhâ to Offspring, pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.2f","t":"He then says, Svâhâ to Seed, pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.3","t":"He then says, Svâhâ to Agni (fire), pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.3a","t":"He then says, Svâhâ to Soma, pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.3b","t":"He then says, Bhû<em>h</em> (earth), Svâhâ, pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.3c","t":"He then says, Bhuva<em>h</em> (sky), Svâhâ, pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.3d","t":"He then says, Sva<em>h</em> (heaven), Svâhâ, pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.3e","t":"He then says, Bhûr, Bhuva<em>h</em>, Sva<em>h</em>, Svâhâ, pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.3f","t":"He then says, Svâhâ to Brahman (the priesthood), pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.3g","t":"He then says, Svâhâ to Kshatra (the knighthood), pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.3h","t":"He then says, Svâhâ to the Past, pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.3i","t":"He then says, Svâhâ to the Future, pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.3j","t":"He then says, Svâhâ to the Universe, pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.3k","t":"He then says, Svâhâ to all things, pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.3l","t":"He then says, Svâhâ to Pra<em>g</em>âpati, pours ghee into the fire, and throws what remains into the Mantha (mortar)."},{"ref":"370.4","t":"Then he touches it (the Mantha, which is dedicated to Prâ<em>n</em>a, breath), saying: ‘Thou art fleet (as breath). Thou art burning (as fire). Thou art full (as Brahman). Thou art firm (as the sky). Thou art the abode of all (as the earth). Thou hast been saluted with Hiṅ (at the beginning of the sacrifice by the prastot<em>ri</em>). Thou art saluted with Hiṅ (in the middle of the sacrifice by the prastot<em>ri</em>). Thou hast been sung (by the udgât<em>ri</em> at the beginning of the sacrifice). Thou art sung (by the udgât<em>ri</em> in the middle of the sacrifice). Thou hast been celebrated (by the adhvaryu at the beginning of the sacrifice). Thou art celebrated again (by the âgnîdhra in the middle of the sacrifice). Thou art bright in the wet (cloud). Thou art great. Thou art powerful. Thou art food (as Soma). Thou art light (as Agni, fire, the eater). Thou art the end. Thou art the absorption (of all things).’"},{"ref":"370.5","t":"Then he holds it (the Mantha) forth, saying ‘Thou knowest all, we know thy greatness. He is indeed a king, a ruler, the highest lord. May that king, that ruler make me the highest lord.’"},{"ref":"370.6","t":"Then he eats it, saying: ‘Tat savitur vare<em>n</em>yam (We meditate on that adorable light) — The winds drop honey for the righteous, the rivers drop honey, may our plants be sweet as honey! Bhû<em>h</em> (earth) Svâhâ!"},{"ref":"370.6a","t":"‘Bhargo devasya dhîmahi (of the divine Savit<em>ri</em>) — May the night be honey in the morning, may the air above the earth, may heaven, our father, be honey! Bhuva<em>h</em> (sky) Svâhâ!’"},{"ref":"370.6b","t":"‘Dhiyo yo nah pro<em>k</em>odayât (who should rouse our thoughts) — May the tree be full of honey, may the sun be full of honey, may our cows be sweet like honey! Sva<em>h</em> (heaven) Svâhâ!’"},{"ref":"370.6c","t":"He repeats the whole Sâvitrî verse, and all the verses about the honey, thinking, May I be all this! Bhûr, Bhuva<em>h</em>, Sva<em>h</em>, Svâhâ! Having thus swallowed all, he washes his hands, and sits down behind the altar, turning his head to the East. In the morning he worships Âditya (the sun), with the hymn, ‘Thou art the best lotus of the four quarters, may I become the best lotus among men.’ Then returning as he came, he sits down behind the altar and recites the genealogical list."},{"ref":"370.7","t":"Uddâlaka Âruni told this (Mantha-doctrine) to his pupil Vâ<em>g</em>asaneya Yâ<em>gñ</em>avalkya, and said: ‘If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.’"},{"ref":"370.8","t":"Vâ<em>g</em>asaneya Yâ<em>gñ</em>avalkya told the same to his pupil Madhuka Paiṅgya, and said: ‘If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.’"},{"ref":"370.9","t":"Madhuka Paiṅgya told the same to his pupil <em>K</em>ûla Bhâgavitti, and said: ‘If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.’"},{"ref":"370.10","t":"<em>K</em>ûla Bhâgavitti told the same to his pupil <em>G</em>ânaki Âyasthû<em>n</em>a, and said: ‘If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.’"},{"ref":"370.11","t":"<em>G</em>ânaki Âyasthû<em>n</em>a told the same to his pupil Satyakâma <em>G</em>âbâla, and said: ‘If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.’"},{"ref":"370.12","t":"Satyakâma <em>G</em>âbâla told the same to his pupils, and said: ‘If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.’"},{"ref":"370.12a","t":"Let no one tell this to any one, except to a son or to a pupil."},{"ref":"370.13","t":"Four things are made of the wood of the Udumbara tree, the sacrificial ladle (sruva), the cup (<em>k</em>amasa), the fuel, and the two churning sticks."},{"ref":"370.13a","t":"There are ten kinds of village (cultivated) seeds, viz. rice and barley (brîhiyavâs), sesamum and kidney-beans (tilamâshâs), millet and panic seed (a<em>n</em>upriyaṅgavas), wheat (godhûmâs), lentils (masûrâs), pulse (khalvâs), and vetches (khalakulâs ). After having ground these he sprinkles them with curds (dadhi), honey, and ghee, and then offers (the proper portions) of clarified butter (â<em>g</em>ya)."},{"sp":"HDR","t":"FOURTH BRÂHMANA."},{"ref":"371.1","t":"THE EARTH is the essence of all these things, water is the essence of the earth, plants of water, flowers of plants, fruits of flowers, man of fruits, seed of man."},{"ref":"371.2","t":"And Pra<em>g</em>âpati thought, let me make an abode for him, and he created a woman (<em>S</em>atarûpâ)."},{"ref":"371.2a","t":"Tâ<em>m</em> s<em>ri</em>sh<em>t</em>vâdha upâsta, tasmât striyam adha upâsîta. Sa etam prâ<em>ñk</em>a<em>m</em> grâvâ<em>n</em>am âtmana eva samudapârayat, tenainâm abhyas<em>rig</em>at."},{"ref":"371.3","t":"Tasyâ vedir upastho, lomâni barhi<em>s</em>, <em>k</em>armâdhishava<em>n</em>e, samiddho madhyatas, tau mushkau. Sa yâvân ha vai vâ<em>g</em>apeyena ya<em>g</em>amânasya loko bhavati tâvân asya loko bhavati ya eva<em>m</em> vidvân adhopahâsa<em>m k</em>araty a sa strî<em>n</em>a<em>m</em> suk<em>ri</em>ta<em>m</em> v<em>ri</em>ṅkte ‘tha ya idam avidvân adhopahâsa<em>m k</em>araty âsya striya<em>h</em> suk<em>ri</em>ta<em>m</em> v<em>riñg</em>ate."},{"ref":"371.4","t":"Etad dha sma vai tadvidvân Uddâlaka Âru<em>n</em>ir âhaitad dha sma vai tadvidvân Nâko Maudgalya âhaitad dha sma vai tadvidvân Kumârahârita âha, bahavo maryâ brâhma<em>n</em>âyanâ nirindriyâ visuk<em>ri</em>to’smâl lokât prayanti ya ida<em>m</em> avidvâ<em>m</em>so ‘dhopahâsa<em>m k</em>arantîti. Bahu vâ ida<em>m</em> suptasya va <em>g</em>âgrato vâ reta<em>h</em> skandati,"},{"ref":"371.5","t":"Tad abhim<em>ris</em>ed anu vâ mantrayeta yan me ‘dya reta<em>h</em> p<em>ri</em>thivîm askântsîd yad oshadhîr apy asarad yad apa<em>h</em>, idam aha<em>m</em> tad reta âdade punar mâm aitv indriyam punas te<em>g</em>a<em>h</em> punar bhaga<em>h</em>, punar agnayo dhish<em>n</em>yâ yathâsthâna<em>m</em> kalpantâm, ity anâmikâṅgush<em>th</em>âbhyâm âdâyântare<em>n</em>a stanau vâ bhruvau vâ nim<em>riñg</em>yât."},{"ref":"371.6","t":"If a man see himself in the water, he should recite the following verse: ‘May there be in me splendour, strength, glory, wealth, virtue.’"},{"ref":"371.6a","t":"She is the best of women whose garments are pure. Therefore let him approach a woman whose garments are pure, and whose fame is pure, and address her."},{"ref":"371.7","t":"If she do not give in, let him, as he likes, bribe her (with presents). And if she then do not give in, let him, as he likes, beat her with a stick or with his hand, and overcome her, saying: ‘With manly strength and glory I take away thy glory,’ — and thus she becomes unglorious."},{"ref":"371.8","t":"If she give in, he says: ‘With manly strength and glory I give thee glory,’ — and thus they both become glorious."},{"ref":"371.9","t":"Sa yâm i<em>kkh</em>et kâmayeta meti tasyâm artha<em>m</em> nish<em>t</em>âya mukhena mukha<em>m</em> sandhâyopastham asyâ abhim<em>ris</em>ya <em>g</em>aped aṅgâdaṅgât sambhavasi h<em>ri</em>dayâd adhi <em>g</em>âyase, sa tvam aṅgakashâyo ‘si digdhaviddhâm iva mâdayemâm amûm mayîti."},{"ref":"371.10","t":"Atha yâm i<em>kkh</em>en na garbha<em>m</em> dadhîteti tasyâm artha<em>m</em> nish<em>t</em>âya mukhena mukha<em>m</em> sandhâyâbhiprâ<em>n</em>yâpânyâd indriye<em>n</em>a te retasâ reta âdada ity aretâ eva bhavati."},{"ref":"371.11","t":"Atha yâm i<em>kkh</em>ed garbha<em>m</em> dadhîteti tasyâm artha<em>m</em> nish<em>t</em>âya mukhena mukha<em>m</em> sandhâyâpânyâbhiprâ<em>n</em>yâd indriye<em>n</em>a te retâsa reta âdadhâmîti garbhi<em>n</em>y eva bhavati."},{"ref":"371.12","t":"Now again, if a man’s wife has a lover and the husband hates him, let him (according to rule) place fire by an unbaked jar, spread a layer of arrows in inverse order, anoint these three arrow-heads with butter in inverse order, and sacrifice, saying: ‘Thou hast sacrificed in my fire, I take away thy up and down breathing, I here.’"},{"ref":"371.12a","t":"‘Thou hast sacrificed in my fire, I take away thy sons and cattle, I here.’"},{"ref":"371.12b","t":"‘Thou hast sacrificed in my fire, I take away thy sacred and thy good works, I here.’"},{"ref":"371.12c","t":"‘Thou hast sacrificed in my fire, I take away thy hope and expectation, I here.’"},{"ref":"371.12d","t":"He whom a Brâhma<em>n</em>a who knows this curses, departs from this world without strength and without good works. Therefore let no one wish even for sport with the wife of a <em>S</em>rotriya who knows this, for he who knows this, is a dangerous enemy."},{"ref":"371.13","t":"When the monthly illness seizes his wife, she should for three days not drink from a metal vessel, and wear a fresh dress. Let no V<em>ri</em>shala or V<em>ri</em>shalî (a <em>S</em>ûdra man or woman) touch her. At the end of the three days, when she has bathed, the husband should make her pound rice."},{"ref":"371.14","t":"And if a man wishes that a white son should be born to him, and that he should know one Veda, and live to his full age, then, after having prepared boiled rice with milk and butter, they should both eat, being fit to have offspring."},{"ref":"371.15","t":"And if a man wishes that a reddish son with tawny eyes should be born to him, and that he should know two Vedas, and live to his full age, then, after having prepared boiled rice with coagulated milk and butter, they should both eat, being fit to have offspring."},{"ref":"371.16","t":"And if a man wishes that a dark son should be born to him with red eyes, and that he should know three Vedas, and live to his full age, then, after having prepared boiled rice with water and butter, they should both eat, being fit to have offspring."},{"ref":"371.17","t":"And if a man wishes that a learned daughter should be born to him, and that she should live to her full age, then, after having prepared boiled rice with sesamum and butter, they should both eat, being fit to have offspring."},{"ref":"371.18","t":"And if a man wishes that a learned son should be born to him, famous, a public man, a popular speaker, that he should know all the Vedas, and that he should live to his full age, then, after having prepared boiled rice with meat and butter, they should both eat, being fit to have offspring. The meat should be of a young or of an old bull."},{"ref":"371.19","t":"And then toward morning, after having, according to the rule of the Sthâlîpâka (pot-boiling), performed the preparation of the Â<em>g</em>ya (clarified butter ), he sacrifices from the Sthâlîpâka bit by bit, saying: ‘This is for Agni, Svâhâ! This is for Anumati, Svâhâ! This is for the divine Savit<em>ri</em>, the true creator, Svâhâ!’ Having sacrificed, he takes out the rest of the rice and eats it, and after having eaten, he gives it to his wife. Then he washes his hands, fills a water-jar, and sprinkles her thrice with it, saying: ‘Rise hence, O Vi<em>s</em>vâvasu, seek another blooming girl, a wife with her husband.’"},{"ref":"371.20","t":"Then he embraces her, and says: ‘I am Ama (breath), thou art Sâ (speech). Thou art Sâ (speech), I am Ama (breath). I am the Sâman, thou art the <em>Rik</em>. I am the sky, thou art the earth. Come, let us strive together, that a male child may be begotten.’"},{"ref":"371.21","t":"Athâsyâ ûrû vihâpayati, vi<em>g</em>ihîthâ<em>m</em> dyâvâp<em>ri</em>thivî iti tasyâm artha<em>m</em> nish<em>t</em>âya mukhena mukha<em>m</em> sandhâya trir enâm anulomâm anumârsh<em>t</em>i, Vish<em>n</em>ur yoni<em>m</em> kalpayatu, Tvash<em>t</em>â rûpâ<em>n</em>i pi<em>m</em>satu, âsi<em>ñk</em>atu Pra<em>g</em>âpatir Dhâtâ garbha<em>m</em> dadhatu te. Garbha<em>m</em> dhehi Sinîvâli, garbha<em>m</em> dhehi p<em>ri</em>thush<em>t</em>uke, garbha<em>m</em> te A<em>s</em>vinau devâv âdhattâm pushkarasra<em>g</em>au."},{"ref":"371.22","t":"Hira<em>n</em>mayî ara<em>n</em>î yâbhyâ<em>m</em> nirmanthatâm a<em>s</em>vinau, ta<em>m</em> te garbha<em>m</em> havâmahe da<em>s</em>ame mâsi sûtave. Yathâgnigarbhâ p<em>ri</em>thivî, yathâ dyaur indre<em>n</em>a garbhi<em>n</em>î, vâyur di<em>s</em>â<em>m</em> yathâ garbha eva<em>m</em> garbha<em>m</em> dadhâ<em>m</em>î te ‘sav iti."},{"ref":"371.23","t":"Soshyantîm adbhir abhyukshati. Yathâ vâyu<em>h</em> pushkari<em>n</em>î<em>m</em> sami<em>ñg</em>ayati sarvata<em>h</em>, evâ te garbha e<em>g</em>atu sahâvaitu garâyu<em>n</em>â. Indrasyâya<em>m</em> vra<em>g</em>a<em>h</em> k<em>ri</em>ta<em>h</em> sârga<em>l</em>a<em>h</em> sapari<em>s</em>raya<em>h</em>, tam indra nir<em>g</em>ahi garbhe<em>n</em>a sâvarâ<em>m</em> saheti."},{"ref":"371.24","t":"When the child is born, he prepares the fire, places the child on his lap, and having poured p<em>ri</em>shadâ<em>g</em>ya, i.e. dadhi (thick milk) mixed with gh<em>ri</em>ta (clarified butter) into a metal jug, he sacrifices bit by bit of that p<em>ri</em>shadâ<em>g</em>ya, saying: ‘May I, as I increase in this my house, nourish a thousand! May fortune never fail in his race, with offspring and cattle, Svâhâ!’"},{"ref":"371.24a","t":"‘I offer to thee. in my mind the vital breaths which are in me, Svâhâ!’"},{"ref":"371.24b","t":"‘Whatever in my work I have done too much, or whatever I have here done too little, may the wise Agni Svish<em>t</em>ak<em>ri</em>t make this right and proper for us, Svâhâ!’"},{"ref":"371.25","t":"Then putting his mouth near the child’s right ear, he says thrice, Speech, speech! After that he pours together thick milk, honey, and clarified butter, and feeds the child with (a ladle of) pure gold, saying: ‘I give thee Bhû<em>h</em>, I give thee Bhuva<em>h</em>, I give thee Sva<em>h</em>. Bhûr, Bhuva<em>h</em>, Sva<em>h</em>, I give thee all.’"},{"ref":"371.26","t":"Then he gives him his name, saying: ‘Thou art Veda;’ but this is his secret name."},{"ref":"371.27","t":"Then he hands the boy to his mother and gives him her breast, saying: ‘O Sarasvatî, that breast of thine which is inexhaustible, delightful, abundant, wealthy, generous, by which thou cherishest all blessings, make that to flow here.’"},{"ref":"371.28","t":"Then he addresses the mother of the boy:"},{"ref":"371.28a","t":"‘Thou art I<em>l</em>â Maitrâvaru<em>n</em>î: thou strong woman hast born a strong boy. Be thou blessed with strong children thou who hast blessed me with a strong child.’"},{"ref":"371.28b","t":"And they say of such a boy: ‘Ah, thou art better than thy father; ah, thou art better than thy grandfather. Truly he has reached the highest point in happiness, praise, and Vedic glory who is born as the son of a Brâhma<em>n</em>a that knows this.’"},{"sp":"HDR","t":"FOURTH BRÂHMAṄA"},{"ref":"373.1","t":"<em>Incantations and ceremonies for procreation</em>"},{"ref":"373.2","t":"1. VERILY, OF created things here earth is the essence; of earth, water; of water, plants; of plants, flowers; of flowers, fruits; of fruits, man (<em>purusa</em>); of man, semen."},{"ref":"373.3","t":"2. Prajâpati (‘Lord of creatures’) bethought himself: ‘Come, let me provide him a firm basis!’ So he created woman. When he had created her, he revered her below. — Therefore one should revere woman below. — He stretched out for himself that stone which projects. With that he impregnated her."},{"ref":"373.4","t":"3. Her lap is a sacrificial altar; her hairs, the sacrificial grass; her skin, the soma-press. The two labia of the vulva are the fire in the middle. Verily, indeed, as great as is the world of him who sacrifices with the Vâjapeya (‘Strength-libation’) sacrifice, so great is the world of him who practises sexual intercourse, knowing this; he turns the good deeds of women to himself. But he who practises sexual intercourse without knowing this-women turn his good deeds unto themselves."},{"ref":"373.5","t":"4. This, verily, indeed, it was that Uddâlaka Âruṅi knew when he said: —"},{"ref":"373.6","t":"This, verily, indeed, it was that Nâka Maudgalya knew when he said: —"},{"ref":"373.7","t":"This, verily, indeed, it was that Kumârahârita knew when he said: ‘Many mortal men, Brahmans by descent, go forth from this world, impotent and devoid of merit, namely those who practise sexual intercourse without knowing this.’"},{"ref":"373.8","t":"[If] even this much semen is spilled, whether of one asleep or of one awake, then he should touch it, or [without touching] repeat: —"},{"ref":"373.9","t":"‘What semen has of mine to earth been spilt now,<br>Whate’er to herb has flowed, whate’er to water —"},{"ref":"373.10","t":"This very semen I reclaim!<br>Again to me let vigor come!<br>Again, my strength; again, my glow!<br>Again the altars and the fire<br>Be found in their accustomed place!’"},{"ref":"373.11","t":"Having spoken thus, he should take it with ring-finger and thumb, and rub it on between his breasts or his eye-brows."},{"ref":"373.12","t":"6. Now, if one should see himself in water, he should recite over it the formula: ‘In me be vigor, power, beauty, wealth, merit!’"},{"ref":"373.13","t":"This, verily, indeed, is loveliness among women: when she has removed the clothes of her impurity. Therefore when she has removed the clothes of her impurity and is beautiful, one should approach and invite her."},{"ref":"373.14","t":"7. If she should not grant him his desire, he should bribe her. If she still does not grant him his desire, he should hit her with a stick or with his hand, and overcome her, saying: ‘With power, with glory I take away your glory!’ Thus she becomes inglorious."},{"ref":"373.15","t":"8. If she should yield to him, he says: ‘With power, with glory I give you glory!’ Thus they two become glorious."},{"ref":"373.16","t":"9. The woman whom one may desire with the thought, ‘May she enjoy love with me!’ — after inserting the member in her, joining mouth with mouth, and stroking her lap, he should mutter: —"},{"ref":"373.17","t":"‘Thou that from every limb art come,<br>That from the heart art generate,<br>Thou art the essence of the limbs!<br>Distract this woman here in me,<br>As if by poisoned arrow pierced!’"},{"ref":"373.18","t":"10. Now, the woman whom one may desire with the thought, ‘May she not conceive offspring!’ — after inserting the member in her and joining mouth with mouth, he should first inhale, then exhale, and say: ‘With power, with semen, I reclaim the semen from you!’ Thus she comes to be without seed."},{"ref":"373.19","t":"12. Now, the woman whom one may desire with the thought, ‘May she conceive!’ — after inserting the member in her and joining mouth with mouth, he should first exhale, then inhale, and say: ‘With power, with semen, I deposit semen in you!’ Thus she becomes pregnant."},{"ref":"373.20","t":"12. Now, if one’s wife have a paramour, and he hate him, let him put fire in an unannealed vessel, spread out a row of reed arrows in inverse order, and therein sacrifice in inverse order those reed arrows, their heads smeared with ghee, saying: —"},{"ref":"373.21","t":"‘You have made a libation in my fire! I take away your in-breath and out-breath (<em>prâṅâpânau</em>) — you, so-and-so!"},{"ref":"373.22","t":"You have made a libation in my fire! I take away your sons and cattle — you, so-and-so!"},{"ref":"373.23","t":"You have made a libation in my fire! I take away your sacrifices and meritorious deeds — you, so-and-so!"},{"ref":"373.24","t":"You have made a libation in my fire! I take away your hope and expectation — you, so-and-so!’"},{"ref":"373.25","t":"Verily, he whom a Brahman who knows this curses — he departs from this world impotent and devoid of merit. Therefore one should not desire dalliance with the spouse of a person learned in sacred lore (<em>s’rotriya</em>) who knows this, for indeed he who knows this becomes superior."},{"ref":"373.26","t":"13. Now, when the monthly sickness comes upon anyone’s wife, for three days she should not drink from a metal cup, nor put on fresh clothes. Neither a low-caste man nor a low-caste woman should touch her. At the end of the three nights she should bathe and should have rice threshed."},{"ref":"373.27","t":"14. In case one wishes, ‘That a white son be born to me! that he be able to repeat a Veda! that he attain the full length of life!’ — they two should have rice cooked with milk and should eat it prepared with ghee. They two are likely to beget [him]."},{"ref":"373.28","t":"15. Now, in case one wishes, ‘That a tawny son with reddish-brown eyes be born to me! that he be able to recite two Vedas! that he attain the full length of life!’ — they two should have rice cooked with sour milk and should eat it prepared with ghee. They two are likely to beget [him]."},{"ref":"373.29","t":"16. Now, in case one wishes, ‘That a swarthy son with red eyes be born to me! that he be able to repeat three Vedas! that he attain the full length of life!’ — they two should have rice boiled with water and should eat it prepared with ghee. They two are likely to beget [him]."},{"ref":"373.30","t":"17. Now, in case one wishes, ‘That a learned (<em>pandita</em>) daughter be born to me! that she attain the full length of life!’ — they two should have rice boiled with sesame and should eat it prepared with ghee. They two are likely to beget [her]."},{"ref":"373.31","t":"A. Now, in case one wishes, ‘That a son, learned, famed, a frequenter of council-assemblies, a speaker of discourse desired to be heard, be born to me! that he be able to repeat all the Vedas! that he attain the full length of life!’ — they two should have rice boiled with meat and should eat it prepared with ghee. They two are likely to beget [him], with meat, either veal or beef."},{"ref":"373.32","t":"19. Now, toward morning, having prepared melted butter in the manner of the Sthâlîpâka, he takes of the Sthâlîpâka and makes a libation, saying: ‘To Agni, hail! To Anumati, hail! To the god Savit<em>ri</em> (‘Enlivener,’ the Sun), whose is true procreation (<em>satya-prasava</em>), hail!’ Having made the libation, he takes and eats, Having eaten, he offers to the other [i.e. to her]. Having washed his hands, he fills a vessel with water and therewith sprinkles her thrice, saying: —"},{"ref":"373.33","t":"‘Arise from hence, Vis’vavasu! <br>Some other choicer maiden seek!<br>This wife together with her lord — —’"},{"ref":"373.34","t":"20. Then he comes to her and says: —"},{"ref":"373.35","t":"‘This man (<em>ama</em>) am I; that woman (<em>sâ</em>), thou!<br>That woman, thou; this man am I!<br>I am the Sâman; thou, the Rig!<br>I am the heaven; thou, the earth!"},{"ref":"373.36","t":"Come, let us two together clasp!<br>Together let us semen mix,<br>A male, a son for to procure!’"},{"ref":"373.37","t":"21. Then he spreads apart her thighs, saying: ‘Spread yourselves apart, heaven and earth!’ Inserting the member in her and joining mouth with mouth, he strokes her three times as the hair lies, saying: —"},{"ref":"373.38","t":"‘Let Vishṅu make the womb prepared!<br>Let Tyashtri shape the various forms!<br>Prajâpati — let him pour in!<br>Let Dhâtri place the germ for thee!"},{"ref":"373.39","t":"O Sinîvâlî, give the germ;<br>O give the germ, thou broad-tressed dame!<br>Let the Twin Gods implace thy germ — <br>The Asvins, crowned with lotus-wreaths!"},{"ref":"373.40","t":"22. With twain attrition-sticks of gold<br>The As’vin Twins twirl forth a flame;<br>’Tis such a germ we beg for thee,<br>In the tenth month to be brought forth."},{"ref":"373.41","t":"As earth contains the germ of Fire (<em>agni</em>),<br>As heaven is pregnant with the Storm (<em>indra</em>),<br>As of the points the Wind (<em>vâyu</em>) is germ,<br>E’en so a germ I place in thee,<br> So-and-so!’"},{"ref":"373.42","t":"23. When she is about to bring forth, he sprinkles her with water, saying. —"},{"ref":"373.43","t":"Like as the wind doth agitate<br>A lotus-pond on every side,<br>So also let thy fetus stir.<br>Let it come with its chorion."},{"ref":"373.44","t":"This fold of Indra’s has been made<br>With barricade enclosed around.<br>O Indra, cause him to come forth — <br>The after-birth along with babe!’"},{"ref":"373.45","t":"24. When [the son] is born, he [i. e. the father] builds up a fire, places him on his lap, mingles ghee and coagulated milk in a metal dish, and makes an oblation, ladling out of the mingled ghee and coagulated milk, and saying-"},{"ref":"373.46","t":"‘In this son may I be increased,<br>And have a thousand in mine house!<br>May nothing rob his retinue<br>Of offspring or of animals!<br> Hail!"},{"ref":"373.47","t":"The vital powers (prâ<em>n</em>a) which are in me, my mind, I offer in you."},{"ref":"373.48","t":"Hail!<br>What in this rite I overdid,<br>Or what I have here scanty made — <br>Let Agni, wise, the Prosperer,<br>Make fit and good our sacrifice!<br> Hail!’"},{"ref":"373.49","t":"25. Then he draws down to the child’s right ear and says ‘Speech! Speech!’ three times. Then he mingles coagulated milk, honey, and ghee and feeds [his son] out of a gold [spoon] which is not placed within [the mouth], saying: ‘I place in you <em>Bhûr</em>! I place in you <em>Bhuvas</em>! I place in you <em>Svar</em>! <em>Bhûr</em>, <em>Bhuvas</em>, <em>Svar</em> — everything I place in you!’"},{"ref":"373.50","t":"26. Then he gives him a name, saying: ‘You are Veda.’ So this becomes his secret name."},{"ref":"373.51","t":"27. Then he presents him to the mother and offers the breast, saying: —"},{"ref":"373.52","t":"‘Thy breast which is unfailing and refreshing,<br>Wealth-bearer, treasure-finder, rich bestower,<br>With which thou nourishest all things esteeméd — <br>Give it here, O Sarasvatî, to suck from.’"},{"ref":"373.53","t":"28. Then he addresses the child’s mother: —"},{"ref":"373.54","t":"‘You are Ilâ, of the lineage of Mitra and Varuṅa!<br>O heroine! She has borne a hero!’ <br>Continue to be such a woman abounding in heroes — <br>She who has made us abound in a hero!’"},{"ref":"373.55","t":"Of such a son, verily, they say: ‘Ah, you have gone beyond your father! Ah, you have gone beyond your grandfather!’"},{"ref":"373.56","t":"Ah, he reaches the highest pinnacle of splendor, glory, and sacred knowledge who is born as the son of a Brahman who knows this!"},{"sp":"HDR","t":"FIFTH BRÂHMANA."},{"ref":"374.1","t":"1. NOW FOLLOWS the stem:"},{"ref":"374.2","t":"1. Pautimâshîputra from Kâtyâyanîputra,"},{"ref":"374.3","t":"2. Kâtyâyanîputra from Gotamîputra,<br>3. Gotamîputra from Bhâradvâ<em>g</em>îputra,<br>4. Bhâradvâ<em>g</em>îputra from Pârâ<em>s</em>arîputra,<br>5. Pârâ<em>s</em>arîputra from Aupasvatîputra,<br>6. Aupasvatîputra from Pârâ<em>s</em>arîputra,<br>7. Pârâ<em>s</em>arîputra from Kâtyâyanîputra,<br>8. Kâtyâyanîputra from Kau<em>s</em>ikîputra,<br>9. Kau<em>s</em>ikîputra from Âlambîputra and Vaiyâghrapadîputra,<br>10. Âlambîputra and Vaiyâghrapadîputra from Kâ<em>n</em>vîputra,<br>11. Kâ<em>n</em>vîputra from Kâpîputra,<br>12. Kâpîputra"},{"ref":"374.4","t":"2. from Âtreyîputra,"},{"ref":"374.5","t":"13. Âtreyîputra from Gautamîputra,<br>14. Gautamîputra from Bhâradvâ<em>g</em>îputra,<br>15. Bhâradvâ<em>g</em>îputra from Pâra<em>s</em>arîputra,<br>16. Pâra<em>s</em>arîputra from Vâtsîputra,<br>17. Vâtsîputra from Pâra<em>s</em>arîputra,<br>18. Pâra<em>s</em>arîputra from Vârkâru<em>n</em>îputra,<br>19. Vârkâru<em>n</em>îputra from Vârkâru<em>n</em>îputra,<br>20. Vârkâru<em>n</em>îputra from Ârtabhagîputra,<br>21. Ârtabhagîputra from <em>S</em>auṅgîputra,<br>22. <em>S</em>auṅgîputra from Sâṅk<em>ri</em>tîputra,<br>23. Sâṅk<em>ri</em>tîputra from Âlambâyanîputra,<br>24. Âlambâyanîputra from Âlambîputra,<br>25. Âlambîputra from <em>G</em>ayantîputra,<br>26. <em>G</em>ayantîputra from Mâ<em>nd</em>ûkâyanîputra,<br>27. Mâ<em>nd</em>ûkâyanîputra from Mâ<em>nd</em>ûkîputra,<br>28. Mâ<em>nd</em>ûkîputra from <em>S</em>â<em>nd</em>ilîputra,<br>29. <em>S</em>â<em>nd</em>ilîputra from Râthîtarîputra,<br>30. Râthîtarîputra from Bhâlukîputra,"},{"ref":"374.6","t":"31. Bhâlukîputra from Krau<em>ñk</em>ikîputrau,<br>32. Krau<em>ñk</em>ikîputrau from Vai<em>tt</em>abhatîputra,<br>33. Vai<em>tt</em>abhatîputra from Kâr<em>s</em>akeyîputra,<br>34. Kâr<em>s</em>akeyîputra from Prâ<em>k</em>înayogîputra,<br>35. Prâ<em>k</em>înayogîputra from Sâ<em>ñg</em>îvîputra,<br>36. Sâ<em>ñg</em>îvîputra from Prâ<em>sñ</em>îputra Âsurivâsin,<br>37. Prâ<em>sñ</em>îputra Âsurivâsin from Âsurâya<em>n</em>a,<br>38. Âsurâya<em>n</em>a from Âsuri,<br>39. Âsuri"},{"ref":"374.7","t":"3. from Yâ<em>gñ</em>avalkya,"},{"ref":"374.8","t":"40. Yâ<em>gñ</em>avalkya from Uddâlaka,<br>41. Uddâlaka from Aru<em>n</em>a,<br>42. Aru<em>n</em>a from Upave<em>s</em>i,<br>43. Upave<em>s</em>i from Ku<em>s</em>ri,<br>44. Ku<em>s</em>ri from Vâ<em>g</em>a<em>s</em>ravas,<br>45. Vâ<em>g</em>a<em>s</em>ravas from <em>G</em>ihvâvat Vâdhyoga,<br>46. <em>G</em>ihvâvat Vâdhyoga from Asita Vârshaga<em>n</em>a,<br>47. Asita Vârshaga<em>n</em>a from Harita Ka<em>s</em>yapa,<br>48. Harita Ka<em>s</em>yapa from <em>S</em>ilpa Kasyapa,<br>49. <em>S</em>ilpa Kasyapa from Ka<em>s</em>yapa Naidhruvi,<br>50. Ka<em>s</em>yapa Naidhruvi from Vâ<em>k</em>,<br>51. Vâ<em>k</em> from Ambhi<em>n</em>î,<br>52. Ambhi<em>n</em>î from Âditya, the Sun."},{"ref":"374.9","t":"As coming from Âditya, the Sun, these pure Ya<em>g</em>us verses have been proclaimed by Yâgñavalkya Vâ<em>g</em>asaneya."},{"ref":"374.10","t":"4. The same as far as Sâñ<em>g</em>îvîputra (No. 36), then"},{"ref":"374.11","t":"36. Sâñ<em>g</em>îvîputra from Mâ<em>nd</em>ûkâyani,<br>37. Mâ<em>nd</em>ûkâyani from Mâ<em>nd</em>avya,<br>38. Mâ<em>nd</em>avya from Kautsa,<br>39. Kautsa from Mâhitthi,<br>40. Mâhitthi from Vâmakakshâya<em>n</em>a,<br>41. Vâmakakshâya<em>n</em>a from <em>S</em>â<em>nd</em>ilya,<br>42. <em>S</em>â<em>nd</em>ilya from Vâtsya,<br>43. Vâtsya from Ku<em>s</em>ri,<br>44. Ku<em>s</em>ri from Ya<em>gñ</em>ava<em>k</em>as Râ<em>g</em>astambâyana,<br>45. Ya<em>gñ</em>ava<em>k</em>as Râ<em>g</em>astambâyana from Tura Kâvasheya,<br>46. Tura Kâvasheya from Pra<em>g</em>âpati,<br>47. Pra<em>g</em>âpati from Brahman,<br>48. Brahman is Svayambhu, self-existent."},{"ref":"374.12","t":"Adoration to Brahman!"},{"sp":"HDR","t":"FIRST ADHYÂYA."},{"ref":"376.1","t":"THE BRAHMA-STUDENTS say: Is Brahman the cause? Whence are we born? Whereby do we live, and whither do we go? O ye who know Brahman, (tell us) at whose command we abide, whether in pain or in pleasure?"},{"ref":"376.2","t":"Should time, or nature, or necessity, or chance, or the elements be considered as the cause, or he who is called the person (purusha, vi<em>gñ</em>ânâtmâ)? It cannot be their union either, because that is not self-dependent, and the self also is powerless, because there is (independent of him) a cause of good and evil."},{"ref":"376.3","t":"The sages, devoted to meditation and concentration, have seen the power belonging to God himself, hidden in its own qualities (gu<em>n</em>a). He, being one, superintends all those causes, time, self, and the rest."},{"ref":"376.4","t":"We meditate on him who (like a wheel) has one felly with three tires, sixteen ends, fifty spokes, with twenty counter-spokes, and six sets of eight; whose one rope is manifold, who proceeds on three different roads, and whose illusion arises from two causes."},{"ref":"376.5","t":"We meditate on the river whose water consists of the five streams, which is wild and winding with its five springs, whose waves are the five vital breaths, whose fountain head is the mind, the course of the five kinds of perceptions. It has five whirlpools, its rapids are the five pains; it has fifty kinds of suffering, and five branches."},{"ref":"376.6","t":"In that vast Brahma-wheel, in which all things live and rest, the bird flutters about, so long as he thinks that the self (in him) is different from the mover (the god, the lord). When he has been blessed by him, then he gains immortality."},{"ref":"376.7","t":"But what is praised (in the Upanishads) is the Highest Brahman, and in it there is the triad. The Highest Brahman is the safe support, it is imperishable. The Brahma-students, when they have known what is within this (world), are devoted and merged in the Brahman, free from birth."},{"ref":"376.8","t":"The Lord (î<em>s</em>a) supports all this together, the perishable and the imperishable, the developed and the undeveloped. The (living) self, not being a lord, is bound, because he has to enjoy (the fruits of works); but when he has known the god (deva), he is freed from all fetters."},{"ref":"376.9","t":"There are two, one knowing (î<em>s</em>vara), the other not-knowing (<em>g</em>îva), both unborn, one strong, the other weak; there is she, the unborn, through whom each man receives the recompense of his works; and there is the infinite Self (appearing) under all forms, but himself inactive. When a man finds out these three, that is Brahma."},{"ref":"376.10","t":"That which is perishable is the Pradhâna (the first), the immortal and imperishable is Hara."},{"ref":"376.10a","t":"The one god rules the perishable (the pradhâna) and the (living) self. From meditating on him, from joining him, from becoming one with him there is further cessation of all illusion in the end."},{"ref":"376.11","t":"When that god is known, all fetters fall off, sufferings are destroyed, and birth and death cease. From meditating on him there arises, on the dissolution of the body, the third state, that of universal lordship; but he only who is alone, is satisfied."},{"ref":"376.12","t":"This, which rests eternally within the self, should be known; and beyond this not anything has to be known. By knowing the enjoyer, the enjoyed, and the ruler, everything has been declared to be threefold, and this is Brahman."},{"ref":"376.13","t":"As the form of fire, while it exists in the under-wood, is not seen, nor is its seed destroyed, but it has to be seized again and again by means of the stick and the under-wood, so it is in both cases, and the Self has to be seized in the body by means of the pra<em>n</em>ava (the syllable Om)."},{"ref":"376.14","t":"By making his body the under-wood, and the syllable Om the upper-wood, man, after repeating the drill of meditation, will perceive the bright god, like the spark hidden in the wood."},{"ref":"376.15","t":"As oil in seeds, as butter in cream, as water in (dry) river-beds, as fire in wood, so is the Self seized within the self, if man looks for him by truthfulness and penance;"},{"ref":"376.16","t":"(If he looks) for the Self that pervades everything, as butter is contained in milk, and the roots whereof are self-knowledge and penance. That is the Brahman taught by the Upanishad."},{"sp":"HDR","t":"SECOND ADHYÂYA."},{"ref":"377.1","t":"SAVIT<em>RI</em> (THE sun), having first collected his mind and expanded his thoughts, brought Agni (fire), when he had discovered his light, above the earth."},{"ref":"377.2","t":"With collected minds we are at the command of the divine Savit<em>ri</em>, that we may obtain blessedness."},{"ref":"377.3","t":"May Savit<em>ri</em>, after he has reached with his mind the gods as they rise up to the sky, and with his thoughts (has reached) heaven, grant these gods to make a great light to shine."},{"ref":"377.4","t":"The wise sages of the great sage collect their mind and collect their thoughts. He who alone knows the law (Savit<em>ri</em>) has ordered the invocations; great is the praise of the divine Savit<em>ri</em>."},{"ref":"377.5","t":"Your old prayer has to be joined with praises. Let my song go forth like the path of the sun! May all the sons of the Immortal listen, they who have reached their heavenly homes."},{"ref":"377.6","t":"Where the fire is rubbed, where the wind is checked, where the Soma flows over, there the mind is born."},{"ref":"377.7","t":"Let us love the old Brahman by the grace of Savit<em>ri</em>; if thou make thy dwelling there, the path will not hurt thee."},{"ref":"377.8","t":"If a wise man hold his body with its three erect parts (chest, neck, and head) even, and turn his senses with the mind towards the heart, he will then in the boat of Brahman cross all the torrents which cause fear."},{"ref":"377.9","t":"Compressing his breathings let him, who has subdued all motions, breathe forth through the nose with gentle breath. Let the wise man without fail restrain his mind, that chariot yoked with vicious horses."},{"ref":"377.10","t":"Let him perform his exercises in a place level, pure, free from pebbles, fire, and dust, delightful by its sounds, its water, and bowers, not painful to the eye, and full of shelters and caves."},{"ref":"377.11","t":"When Yoga is being performed, the forms which come first, producing apparitions in Brahman, are those of misty smoke, sun, fire, wind, fire-flies, lightnings, and a crystal moon."},{"ref":"377.12","t":"When, as earth, water, light, heat, and ether arise, the fivefold quality of Yoga takes place, then there is no longer illness, old age, or pain for him who has obtained a body, produced by the fire of Yoga."},{"ref":"377.13","t":"The first results of Yoga they call lightness, healthiness, steadiness, a good complexion, an easy pronunciation, a sweet odour, and slight excretions."},{"ref":"377.14","t":"As a metal disk (mirror), tarnished by dust, shines bright again after it has been cleaned, so is the one incarnate person satisfied and free from grief, after he has seen the real nature of the Self."},{"ref":"377.15","t":"And when by means of the real nature of his self he sees, as by a lamp, the real nature of Brahman, then having known the unborn, eternal god, who is beyond all natures, he is freed from all fetters."},{"ref":"377.16","t":"He indeed is the god who pervades all regions: he is the first-born (as Hira<em>n</em>yagarbha), and he is in the womb. He has been born, and he will be born. He stands behind all persons, looking everywhere."},{"ref":"377.17","t":"The god who is in the fire, the god who is in the water, the god who has entered into the whole world, the god who is in plants, the god who is in trees, adoration be to that god, adoration!"},{"sp":"HDR","t":"THIRD ADHYÂYA."},{"ref":"378.1","t":"THE SNARER who rules alone by his powers, who rules all the worlds by his powers, who is one and the same, while things arise and exist, — they who know this are immortal."},{"ref":"378.2","t":"For there is one Rudra only, they do not allow a second, who rules all the worlds by his powers. He stands behind all persons, and after having created all worlds he, the protector, rolls it up at the end of time."},{"ref":"378.3","t":"That one god, having his eyes, his face, his arms, and his feet in every place, when producing heaven and earth, forges them together with his arms and his wings."},{"ref":"378.4","t":"He, the creator and supporter of the gods, Rudra, the great seer, the lord of all, he who formerly gave birth to Hira<em>n</em>yagarbha, may he endow us with good thoughts."},{"ref":"378.5","t":"O Rudra, thou dweller in the mountains, look upon us with that most blessed form of thine which is auspicious, not terrible, and reveals no evil!"},{"ref":"378.6","t":"O lord of the mountains, make lucky that arrow which thou, a dweller in the mountains, holdest in thy hand to shoot. Do not hurt man or beast!"},{"ref":"378.7","t":"Those who know beyond this the High Brahman, the vast, hidden in the bodies of all creatures, and alone enveloping everything, as the Lord, they become immortal."},{"ref":"378.8","t":"I know that great person (purusha) of sunlike lustre beyond the darkness. A man who knows him truly, passes over death; there is no other path to go."},{"ref":"378.9","t":"This whole universe is filled by this person (purusha), to whom there is nothing superior, from whom there is nothing different, than whom there is nothing smaller or larger, who stands alone, fixed like a tree in the sky."},{"ref":"378.10","t":"That which is beyond this world is without form and without suffering. They who know it, become immortal, but others suffer pain indeed."},{"ref":"378.11","t":"That Bhagavat exists in the faces, the heads, the necks of all, he dwells in the cave (of the heart) of all beings, he is all-pervading, therefore he is the omnipresent <em>S</em>iva."},{"ref":"378.12","t":"That person (purusha) is the great lord; he is the mover of existence, he possesses that purest power of reaching everything, he is light, he is undecaying."},{"ref":"378.13","t":"The person (purusha), not larger than a thumb, dwelling within, always dwelling in the heart of man, is perceived by the heart, the thought, the mind; they who know it become immortal."},{"ref":"378.14","t":"The person (purusha) with a thousand heads. a thousand eyes, a thousand feet, having compassed the earth on every side, extends beyond it by ten fingers’ breadth."},{"ref":"378.15","t":"That person alone (purusha) is all this, what has been and what will be; he is also the lord of immortality; he is whatever grows by food."},{"ref":"378.16","t":"Its hands and feet are everywhere, its eyes and head are everywhere, its ears are everywhere, it stands encompassing all in the world."},{"ref":"378.17","t":"Separate from all the senses, yet reflecting the qualities of all the senses, it is the lord and ruler of all, it is the great refuge of all."},{"ref":"378.18","t":"The embodied spirit within the town with nine gates, the bird, flutters outwards, the ruler of the whole world, of all that rests and of all that moves."},{"ref":"378.19","t":"Grasping without hands, hasting without feet, he sees without eyes, he hears without ears. He knows what can be known, but no one knows him; they call him the first, the great person (purusha)."},{"ref":"378.20","t":"The Self, smaller than small, greater than great, is hidden in the heart of the creature. A man who has left all grief behind, sees the majesty, the Lord, the passionless, by the grace of the creator (the Lord)."},{"ref":"378.21","t":"I know this undecaying, ancient one, the self of all things, being infinite and omnipresent. They declare that in him all birth is stopped, for the Brahma-students proclaim him to be eternal."},{"sp":"HDR","t":"FOURTH ADHYÂYA."},{"ref":"379.1","t":"HE, THE sun, without any colour, who with set purpose by means of his power (<em>s</em>akti) produces endless colours, in whom all this comes together in the beginning, and comes asunder in the end — may he, the god, endow us with good thoughts."},{"ref":"379.2","t":"That (Self) indeed is Agni (fire), it is Âditya (sun), it is Vâyu (wind), it is <em>K</em>andramas (moon); the same also is the starry firmament, it is Brahman (Hira<em>n</em>yagarbha), it is water, it is Pra<em>g</em>âpati (Virâ<em>g</em>)."},{"ref":"379.3","t":"Thou art woman, thou art man; thou art youth, thou art maiden; thou, as an old man, totterest along on thy staff; thou art born with thy face turned everywhere."},{"ref":"379.4","t":"Thou art the dark-blue bee, thou art the green parrot with red eyes, thou art the thunder-cloud, the seasons, the seas. Thou art without beginning, because thou art infinite, thou from whom all worlds are born."},{"ref":"379.5","t":"There is one unborn being (female), red, white, and black, uniform, but producing manifold offspring. There is one unborn being (male) who loves her and lies by her; there is another who leaves her, while she is eating what has to be eaten."},{"ref":"379.6","t":"Two birds, inseparable friends, cling to the same tree. One of them eats the sweet fruit, the other looks on without eating."},{"ref":"379.7","t":"On the same tree man sits grieving, immersed, bewildered, by his own impotence (an-î<em>s</em>â). But when he sees the other lord (î<em>s</em>a) contented, and knows his glory, then his grief passes away."},{"ref":"379.8","t":"He who does not know that indestructible being of the <em>Ri</em>g-Veda, that highest ether-like (Self) wherein all the gods reside, of what use is the <em>Ri</em>g-Veda to him? Those only who know it, rest contented."},{"ref":"379.9","t":"That from which the maker (mâyin ) sends forth all this — the sacred verses, the offerings, the sacrifices, the panaceas, the past, the future, and all that the Vedas declare — in that the other is bound up through that mâyâ."},{"ref":"379.10","t":"Know then Prak<em>ri</em>ti (nature) is Mâyâ (art), and the great Lord the Mâyin (maker); the whole world is filled with what are his members."},{"ref":"379.11","t":"If a man has discerned him, who being one only, rules over every germ (cause), in whom all this comes together and comes asunder again, who is the lord, the bestower of blessing, the adorable god, then he passes for ever into that peace."},{"ref":"379.12","t":"He, the creator and supporter of the gods, Rudra, the great seer, the lord of all, who saw, Hira<em>n</em>yagarbha being born, may he endow us with good thoughts."},{"ref":"379.13","t":"He who is the sovereign of the gods, he in whom all the worlds rest, he who rules over all two-footed and four-footed beings, to that god let us sacrifice an oblation."},{"ref":"379.14","t":"He who has known him who is more subtile than subtile, in the midst of chaos, creating all things, having many forms, alone enveloping everything, the happy one (<em>S</em>iva), passes into peace for ever."},{"ref":"379.15","t":"He also was in time the guardian of this world, the lord of all, hidden in all beings. In him the Brahmarshis and the deities are united, and he who knows him cuts the fetters of death asunder."},{"ref":"379.16","t":"He who knows <em>S</em>iva (the blessed) hidden in all beings, like the subtile film that rises from out the clarified butter, alone enveloping everything, — he who knows the god, is freed from all fetters."},{"ref":"379.17","t":"That god, the maker of all things, the great Self, always dwelling in the heart of man, is perceived by the heart, the soul, the mind; — they who know it become immortal."},{"ref":"379.18","t":"When the light has risen, there is no day, no night, neither existence nor non-existence; <em>S</em>iva (the blessed) alone is there. That is the eternal, the adorable light of Savit<em>ri</em>, — and the ancient wisdom proceeded thence."},{"ref":"379.19","t":"No one has grasped him above, or across, or in the middle. There is no image of him whose name is Great Glory."},{"ref":"379.20","t":"His form cannot be seen, no one perceives him with the eye. Those who through heart and mind know him thus abiding in the heart, become immortal."},{"ref":"379.21","t":"‘Thou art unborn,’ with these words some one comes near to thee, trembling. O Rudra, let thy gracious face protect me for ever!"},{"ref":"379.22","t":"O Rudra! hurt us not in our offspring and descendants, hurt us not in our own lives, nor in our cows, nor in our horses! Do not slay our men in thy wrath, for, holding oblations, we call on thee always."},{"sp":"HDR","t":"FIFTH ADHYÂYA."},{"ref":"380.1","t":"IN THE imperishable and infinite Highest Brahman, wherein the two, knowledge and ignorance, are hidden, the one, ignorance, perishes, the other, knowledge, is immortal; but he who controls both, knowledge and ignorance, is another."},{"ref":"380.2","t":"It is he who, being one only, rules over every germ (cause), over all forms, and over all germs; it is he who, in the beginning, bears in his thoughts the wise son, the fiery, whom he wishes to look on while he is born."},{"ref":"380.3","t":"In that field in which the god, after spreading out one net after another in various ways, draws it together again, the Lord, the great Self, having further created the lords, thus carries on his lordship over all."},{"ref":"380.4","t":"As the car (of the sun) shines, lighting up all quarters, above, below, and across, thus does that god, the holy, the adorable, being one, rule over all that has the nature of a germ."},{"ref":"380.5","t":"He, being one, rules over all and everything, so that the universal germ ripens its nature, diversifies all natures that can be ripened, and determines all qualities."},{"ref":"380.6","t":"Brahma (Hira<em>n</em>yagarbha) knows this, which is hidden in the Upanishads, which are hidden in the Vedas, as the Brahma-germ. The ancient gods and poets who knew it, they became it and were immortal."},{"ref":"380.7","t":"But he who is endowed with qualities, and performs works that are to bear fruit, and enjoys the reward of whatever he has done, migrates through his own works, the lord of life, assuming all forms, led by the three Gu<em>n</em>as, and following the three paths."},{"ref":"380.8","t":"That lower one also, not larger than a thumb, but brilliant like the sun, who is endowed with personality and thoughts, with the quality of mind and the quality of body, is seen small even like the point of a goad."},{"ref":"380.9","t":"That living soul is to be known as part of the hundredth part of the point of a hair, divided a hundred times, and yet it is to be infinite."},{"ref":"380.10","t":"It is not woman, it is not man, nor is it neuter; whatever body it takes, with that it is joined (only)."},{"ref":"380.11","t":"By means of thoughts, touching, seeing, and passions the incarnate Self assumes successively in various places various forms, in accordance with his deeds, just as the body grows when food and drink are poured into it."},{"ref":"380.12","t":"That incarnate Self, according to his own qualities, chooses (assumes) many shapes, coarse or subtile, and having himself caused his union with them, he is seen as another and another, through the qualities of his acts, and through the qualities of his body."},{"ref":"380.13","t":"He who knows him who has no beginning and no end, in the midst of chaos, creating all things, having many forms, alone enveloping everything, is freed from all fetters."},{"ref":"380.14","t":"Those who know him who is to be grasped by the mind, who is not to be called the nest (the body ), who makes existence and non-existence, the happy one (<em>S</em>iva), who also creates the elements, they have left the body."},{"sp":"HDR","t":"SIXTH ADHYÂYA."},{"ref":"381.1","t":"SOME WISE men, deluded, speak of Nature, and others of Time (as the cause of everything ); but it is the greatness of God by which this Brahma-wheel is made to turn."},{"ref":"381.2","t":"It is at the command of him who always covers this world, the knower, the time of time, who assumes qualities and all knowledge, it is at his command that this work (creation) unfolds itself, which is called earth, water, fire, air, and ether;"},{"ref":"381.3","t":"He who, after he has done that work and rested again, and after he has brought together one essence (the self) with the other (matter), with one, two, three, or eight, with time also and with the subtile qualities of the mind,"},{"ref":"381.4","t":"Who, after starting the works endowed with (the three) qualities, can order all things, yet when, in the absence of all these, he has caused the destruction of the work, goes on, being in truth different (from all he has produced);"},{"ref":"381.5","t":"He is the beginning, producing the causes which unite (the soul with the body), and, being above the three kinds of time (past, present, future), he is seen as without parts, after we have first worshipped that adorable god, who has many forms, and who is the true source (of all things), as dwelling in our own mind."},{"ref":"381.6","t":"He is beyond all the forms of the tree (of the world) and of time, he is the other, from whom this world moves round, when one has known him who brings good and removes evil, the lord of bliss, as dwelling within the self, the immortal, the support of all."},{"ref":"381.7","t":"Let us know that highest great lord of lords, the highest deity of deities, the master of masters, the highest above, as god, the lord of the world, the adorable."},{"ref":"381.8","t":"There is no effect and no cause known of him, no one is seen like unto him or better; his high power is revealed as manifold, as inherent, acting as force and knowledge."},{"ref":"381.9","t":"There is no master of his in the world, no ruler of his, not even a sign of him. He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord."},{"ref":"381.10","t":"That only god who spontaneously covered himself, like a spider, with threads drawn from the first cause (pradhâna), grant us entrance into Brahman."},{"ref":"381.11","t":"He is the one God, hidden in all beings, all-pervading, the self within all beings, watching over all works, dwelling in all beings, the witness, the perceiver, the only one, free from qualities."},{"ref":"381.12","t":"He is the one ruler of many who (seem to act, but really do) not act; he makes the one seed manifold. The wise who perceive him within their self, to them belongs eternal happiness, not to others."},{"ref":"381.13","t":"He is the eternal among eternals, the thinker among thinkers, who, though one, fulfils the desires of many. He who has known that cause which is to be apprehended by <em>S</em>âṅkhya (philosophy) and Yoga (religious discipline), he is freed from all fetters."},{"ref":"381.14","t":"The sun does not shine there, nor the moon and the stars, nor these lightnings, and much less this fire. When he shines, everything shines after him; by his light all this is lightened."},{"ref":"381.15","t":"He is the one bird in the midst of the world; he is also (like) the fire (of the sun) that has set in the ocean. A man who knows him truly, passes over death; there is no other path to go."},{"ref":"381.16","t":"He makes all, he knows all, the self-caused, the knower, the time of time (destroyer of time), who assumes qualities and knows everything, the master of nature and of man, the lord of the three qualities (gu<em>n</em>a), the cause of the bondage, the existence, and the liberation of the world."},{"ref":"381.17","t":"He who has become that, he is the immortal, remaining the lord, the knower, the ever-present guardian of this world, who rules this world for ever, for no one else is able to rule it."},{"ref":"381.18","t":"Seeking for freedom I go for refuge to that God who is the light of his own thoughts, he who first creates Brahman (m.) and delivers the Vedas to him;"},{"ref":"381.19","t":"Who is without parts, without actions, tranquil, without fault, without taint, the highest bridge to immortality — like a fire that has consumed its fuel."},{"ref":"381.20","t":"Only when men shall roll up the sky like a hide, will there be an end of misery, unless God has first been known."},{"ref":"381.21","t":"Through the power of his penance and through the grace of God has the wise <em>S</em>vetâ<em>s</em>vatara truly proclaimed Brahman, the highest and holiest, to the best of ascetics, as approved by the company of <em>Ri</em>shis."},{"ref":"381.22","t":"This highest mystery in the Vedânta, delivered in a former age, should not be given to one whose passions have not been subdued, nor to one who is not a son, or who is not a pupil."},{"ref":"381.23","t":"If these truths have been told to a high-minded man, who feels the highest devotion for God, and for his Guru as for God, then they will shine forth, — then they will shine forth indeed."},{"sp":"HDR","t":"FIRST QUESTION."},{"ref":"383.1","t":"ADORATION TO THE Highest Self! Hari<em>h</em>, Om!"},{"ref":"383.1a","t":"Suke<em>s</em>as Bhâradvâ<em>g</em>a, and <em>S</em>aivya Satyakâma, and Sauryâya<em>n</em>in Gârgya, and Kausalya Â<em>s</em>valâyana, and Bhârgava Vaidarbhi, and Kabandhin Kâtyâyana, these were devoted to Brahman, firm in Brahman, seeking for the Highest Brahman. They thought that the venerable Pippalâda could tell them all that, and they therefore took fuel in their hands (like pupils), and approached him."},{"ref":"383.2","t":"That <em>Ri</em>shi said to them: ‘Stay here a year longer, with penance, abstinence, and faith; then you may ask questions according to your pleasure, and if we know them, we shall tell you all.’"},{"ref":"383.3","t":"Then Kabandhin Kâtyâyana approached him and asked: ‘Sir, from whence may these creatures be born?’"},{"ref":"383.4","t":"He replied: ‘Pra<em>g</em>âpati (the lord of creatures) was desirous of creatures (pra<em>g</em>â<em>h</em>). He performed penance’, and having performed penance, he produces a pair, matter (rayi) and spirit (prâ<em>n</em>a), thinking that they together should produce creatures for him in many ways."},{"ref":"383.5","t":"The sun is spirit, matter is the moon. All this, what has body and what has no body, is matter, and therefore body indeed is matter."},{"ref":"383.6","t":"Now Âditya, the sun, when he rises, goes toward the East, and thus receives the Eastern spirits into his rays. And when he illuminates the South, the West, the North, the Zenith, the Nadir, the intermediate quarters, and everything, he thus receives all spirits into his rays."},{"ref":"383.7","t":"Thus he rises, as Vai<em>s</em>vânara, (belonging to all men,) assuming all forms, as spirit, as fire. This has been said in the following verse:"},{"ref":"383.8","t":"(They knew) him who assumes all forms, the golden, who knows all things, who ascends highest, alone in his splendour, and warms us; the thousand-rayed, who abides in a hundred places, the spirit of all creatures, the Sun, rises."},{"ref":"383.9","t":"The year indeed is Pra<em>g</em>âpati, and there are two paths thereof, the Southern and the Northern. Now those who here believe in sacrifices and pious gifts as work done, gain the moon only as their (future) world, and return again. Therefore the <em>Ri</em>shis who desire offspring, go to the South, and that path of the Fathers is matter (rayi)."},{"ref":"383.10","t":"But those who have sought the Self by penance, abstinence, faith, and knowledge, gain by the Northern path Âditya, the sun. This is the home of the spirits, the immortal, free from danger, the highest. From thence they do not return, for it is the end. Thus says the <em>S</em>loka:"},{"ref":"383.11","t":"Some call him the father with five feet (the five seasons), and with twelve shapes (the twelve months), the giver of rain in the highest half of heaven; others again say that the sage is placed in the lower half, in the chariot with seven wheels and six spokes."},{"ref":"383.12","t":"The month is Pra<em>g</em>âpati; its dark half is matter, its bright half spirit. Therefore some <em>Ri</em>shis perform sacrifice in the bright half, others in the other half."},{"ref":"383.13","t":"Day and Night are Pra<em>g</em>âpati; its day is spirit, its night matter. Those who unite in love by day waste their spirit, but to unite in love by night is right."},{"ref":"383.14","t":"Food is Pra<em>g</em>âpati. Hence proceeds seed, and from it these creatures are born."},{"ref":"383.15","t":"Those therefore who observe this rule of Pra<em>g</em>âpati (as laid down in § 13), produce a pair, and to them belongs this Brahma-world here. But those in whom dwell penance, abstinence, and truth,"},{"ref":"383.16","t":"To them belongs that pure Brahma-world, to them, namely, in whom there is nothing crooked, nothing false, and no guile.’"},{"sp":"HDR","t":"SECOND QUESTION."},{"ref":"384.1","t":"THEN BHÂRGAVA Vaidarbhi asked him: ‘Sir, How many gods keep what has thus been created, how many manifest this, and who is the best of them?’"},{"ref":"384.2","t":"He replied: ‘The ether is that god, the wind, fire, water, earth, speech, mind, eye, and ear. These, when they have manifested (their power), contend and say: We (each of us) support this body and keep it."},{"ref":"384.3","t":"Then Prâ<em>n</em>a (breath, spirit, life), as the best, said to them: Be not deceived, I alone, dividing myself fivefold, support this body and keep it."},{"ref":"384.4","t":"They were incredulous; so he, from pride, did as if he were going out from above. Thereupon, as he went out, all the others went out, and as he returned, all the others returned. As bees go out when their queen goes out, and return when she returns, thus (did) speech, mind, eye, and ear; and, being satisfied, they praise Prâ<em>n</em>a, saying:"},{"ref":"384.5","t":"He is Agni (fire), he shines as Sûrya (sun), he is Par<em>g</em>anya (rain), the powerful (Indra), he is Vâyu, (wind), he is the earth, he is matter, he is God — he is what is and what is not, and what is immortal."},{"ref":"384.6","t":"As spokes in the nave of a wheel, everything is fixed in Prâ<em>n</em>a, the verses of the <em>Ri</em>g-veda, Ya<em>g</em>ur-veda, Sâma-veda, the sacrifice, the Kshatriyas, and the Brâhmans."},{"ref":"384.7","t":"As Pra<em>g</em>âpati (lord of creatures) thou movest about in the womb, thou indeed art born again. To thee, the Prâ<em>n</em>a, these creatures bring offerings, to thee who dwellest with the other prâ<em>n</em>as (the organs of sense)."},{"ref":"384.8","t":"Thou art the best carrier for the Gods, thou art the first offering to the Fathers. Thou art the true work of the Rishis, of the Atharvâṅgiras."},{"ref":"384.9","t":"O Prâ<em>n</em>a, thou art Indra by thy light, thou art Rudra, as a protector; thou movest in the sky, thou art the sun, the lord of lights."},{"ref":"384.10","t":"When thou showerest down rain, then, O Prâ<em>n</em>a, these creatures of thine are delighted, hoping that there will be food, as much as they desire."},{"ref":"384.11","t":"Thou art a Vrâtya, O Prâ<em>n</em>a, the only <em>Ri</em>shi, the consumer of everything, the good lord. We are the givers of what thou hast to consume, thou, O Mâtari<em>s</em>va, art our father."},{"ref":"384.12","t":"Make propitious that body of thine which dwells in speech, in the ear, in the eye, and which pervades the mind; do not go away!"},{"ref":"384.13","t":"All this is in the power of Prâ<em>n</em>a, whatever exists in the three heavens. Protect us like a mother her sons, and give us happiness and wisdom.’"},{"sp":"HDR","t":"THIRD QUESTION."},{"ref":"385.1","t":"THEN KAUSALYA Â<em>s</em>valâyana asked: ‘Sir, whence is that Prâ<em>n</em>a (spirit) born? How does it come into this body? And how does it abide, after it has divided itself? How does it go out? How does it support what is without, and how what is within?’"},{"ref":"385.2","t":"He replied: ‘You ask questions more difficult, but you are very fond of Brahman, therefore I shall tell it you."},{"ref":"385.3","t":"This Prâ<em>n</em>a (spirit) is born of the Self. Like the shadow thrown on a man, this (the prâ<em>n</em>a) is spread out over it (the Brahman). By the work of the mind does it come into this body."},{"ref":"385.4","t":"As a king commands officials, saying to them: Rule these villages or those, so does that Prâ<em>n</em>a (spirit) dispose the other prâ<em>n</em>as, each for their separate work."},{"ref":"385.5","t":"The Apâna (the down-breathing) in the organs of excretion and generation; the Prâ<em>n</em>a himself dwells in eye and ear, passing through mouth and nose. In the middle is the Samâna (the on-breathing); it carries what has been sacrificed as food equally (over the body), and the seven lights proceed from it."},{"ref":"385.6","t":"The Self is in the heart. There are the 101 arteries, and in each of them there are a hundred (smaller veins), and for each of these branches there are 72,000. In these the Vyâna (the back-breathing) moves."},{"ref":"385.7","t":"Through one of them, the Udâna (the out-breathing) leads (us) upwards to the good world by good work, to the bad world by bad work, to the world of men by both."},{"ref":"385.8","t":"The sun rises as the external Prâ<em>n</em>a, for it assists the Prâ<em>n</em>a in the eye. The deity that exists in the earth, is there in support of man’s Apâna (down-breathing). The ether between (sun and earth) is the Samâna (on-breathing), the air is Vyâna (back-breathing)."},{"ref":"385.9","t":"Light is the Udâna (out-breathing), and therefore he whose light has gone out comes to a new birth with his senses absorbed in the mind."},{"ref":"385.10","t":"Whatever his thought (at the time of death) with that he goes back to Prâ<em>n</em>a, and the Prâ<em>n</em>a, united with light, together with the self (the <em>g</em>îvâtmâ) leads on to the world, as deserved."},{"ref":"385.11","t":"He who, thus knowing, knows Prâ<em>n</em>a, his offspring does not perish, and he becomes immortal. Thus says the <em>S</em>loka:"},{"ref":"385.12","t":"He who has known the origin, the entry, the place, the fivefold distribution, and the internal state of the Prâ<em>n</em>a, obtains immortality, yes, obtains immortality.’"},{"sp":"HDR","t":"FOURTH QUESTION."},{"ref":"386.1","t":"THEN SAURYÂYA<em>N</em>IN Gârgya asked: ‘Sir, What are they that sleep in this man, and what are they that are awake in him? What power (deva) is it that sees dreams? Whose is the happiness? On what do all these depend?’"},{"ref":"386.2","t":"He replied: ‘O Gârgya, As all the rays of the sun, when it sets, are gathered up in that disc of light, and as they, when the sun rises again and again, come forth, so is all this (all the senses) gathered up in the highest faculty (deva), the mind. Therefore at that time that man does not hear, see, smell, taste, touch, he does not speak, he does not take, does not enjoy, does not evacuate, does not move about. He sleeps, that is what people say."},{"ref":"386.3","t":"The fires of the prâ<em>n</em>as are, as it were, awake in that town (the body). The Apâna is the Gârhapatya fire, the Vyâna the Anvâhâryapa<em>k</em>ana fire; and because it is taken out of the Gârhapatya fire, which is fire for taking out, therefore the Prâ<em>n</em>a is the Âhavanîya fire."},{"ref":"386.3a","t":"Now the Apâna is identified with the Gârhapatya fire, no reason being given except afterwards, when it is said that the Prâ<em>n</em>a is the Âhavanîya fire, being taken out of the Gârhapatya, here called pra<em>n</em>ayana, in the same manner as the prâ<em>n</em>a proceeds in sleep from the apâna. The Vyâna is identified with the Dakshi<em>n</em>âgni, the Southern fire, because it issues from the heart through an aperture on the right."},{"ref":"386.4","t":"Because it carries equally these two oblations, the out-breathing and the in-breathing, the Samâna is he (the Hot<em>ri</em> priest). The mind is the sacrificer, the Udâna is the reward of the sacrifice, and it leads the sacrificer every day (in deep sleep) to Brahman."},{"ref":"386.5","t":"There that god (the mind) enjoys in sleep greatness. What has been seen, he sees again; what has been heard, he hears again; what has been enjoyed in different countries and quarters, he enjoys again; what has been seen and not seen, heard and not heard, enjoyed and not enjoyed, he sees it all; he, being all, sees."},{"ref":"386.6","t":"And when he is overpowered by light, then that god sees no dreams, and at that time that happiness arises in his body."},{"ref":"386.7","t":"And, O friend, as birds go to a tree to roost, thus all this rests in the Highest Âtman, —"},{"ref":"386.8","t":"The earth and its subtile elements, the water and its subtile elements, the light and its subtile elements, the air and its subtile elements, the ether and its subtile elements; the eye and what can be seen, the ear and what can be heard, the nose and what can be smelled, the taste and what can be tasted, the skin and what can be touched, the voice and what can be spoken, the hands and what can be grasped, the feet and what can be walked, the mind and what can be perceived, intellect (buddhi) and what can be conceived, personality and what can be personified, thought and what can be thought, light and what can be lighted up, the Prâ<em>n</em>a and what is to be supported by it."},{"ref":"386.9","t":"For he it is who sees, hears, smells, tastes, perceives, conceives, acts, he whose essence is knowledge, the person, and he dwells in the highest, indestructible Self, —"},{"ref":"386.10","t":"He who knows that indestructible being, obtains (what is) the highest and indestructible, he without a shadow, without a body, without colour, bright —,yes, O friend, he who knows it, becomes all-knowing, becomes all. On this there is this <em>S</em>loka:"},{"ref":"386.11","t":"He, O friend, who knows that indestructible being wherein the true knower, the vital spirits (prâ<em>n</em>as), together with all the powers (deva), and the elements rest, he, being all-knowing, has penetrated all.’"},{"sp":"HDR","t":"FIFTH QUESTION."},{"ref":"387.1","t":"THEN <em>S</em>AIVYA Satyakâma asked him:— ‘Sir, if some one among men should meditate here until death on the syllable Om, what would he obtain by it?’"},{"ref":"387.2","t":"He replied: ‘O Satyakâma, the syllable Om (AUM) is the highest and also the other Brahman; therefore he who knows it arrives by the same means at one of the two."},{"ref":"387.3","t":"If he meditate on one Mâtrâ (the A), then, being enlightened by that only, he arrives quickly at the earth. The <em>Rik</em>-verses lead him to the world of men, and being endowed there with penance, abstinence, and faith, he enjoys greatness."},{"ref":"387.4","t":"If he meditate with two Mâtrâs (A + U) he arrives at the Manas, and is led up by the Ya<em>g</em>us-verses to the sky, to the Soma-world. Having enjoyed greatness in the Soma-world, he returns again."},{"ref":"387.5","t":"Again, he who meditates with this syllable AUM of three Mâtrâs, on the Highest Person, he comes to light and to the sun. And as a snake is freed from its skin, so is he freed from evil. He is led up by the Sâman-verses to the Brahma-world; and from him, full of life (Hira<em>n</em>yagarbha, the lord of the Satya-loka ), he learns to see the all-pervading, the Highest Person. And there are these two <em>S</em>lokas:"},{"ref":"387.6","t":"The three Mâtrâs (A + U + M), if employed separate, and only joined one to another, are mortal; but in acts, external, internal, or intermediate, if well performed, the sage trembles not."},{"ref":"387.7","t":"Through the <em>Rik</em>-verses he arrives at this world, through the Ya<em>g</em>us-verses at the sky, through the Sâman-verses at that which the poets teach, — he arrives at this by means of the Oṅkâra; the wise arrives at that which is at rest, free from decay, from death, from fear, — the Highest.’"},{"sp":"HDR","t":"SIXTH QUESTION."},{"ref":"388.1","t":"THEN SUKE<em>S</em>AS Bhâradvâga asked him, saying: ‘Sir, Hira<em>n</em>yanâbha, the prince of Kosalâ, came to me and asked this question: Do you know the person of sixteen parts, O Bhâradvâga? I said to the prince: I do not know him; if I knew him, how should I not tell you? Surely, he who speaks what is untrue withers away to the very root; therefore I will not say what is untrue. Then he mounted his chariot and went away silently. Now I ask you, where is that person?’"},{"ref":"388.2","t":"He replied: ‘Friend, that person is here within the body, he in whom these sixteen parts arise."},{"ref":"388.3","t":"He reflected: What is it by whose departure I shall depart, and by whose staying I shall stay?"},{"ref":"388.4","t":"He sent forth (created) Prâ<em>n</em>a (spirit); from Prâ<em>n</em>a <em>S</em>raddhâ (faith), ether, air, light, water, earth, sense, mind, food; from food came vigour, penance, hymns, sacrifice, the worlds, and in the worlds the name also."},{"ref":"388.5","t":"As these flowing rivers that go towards the ocean, when they have reached the ocean, sink into it, their name and form are broken, and people speak of the ocean only, exactly thus these sixteen parts of the spectator that go towards the person (purusha), when they have reached the person, sink into him, their name and form are broken, and people speak of the person only, and he becomes without parts and immortal. On this there is this verse:"},{"ref":"388.6","t":"That person who is to be known, he in whom these parts rest, like spokes in the nave of a wheel, you know him, lest death should hurt you.’"},{"ref":"388.7","t":"Then he (Pippalâda) said to them: ‘So far do I know this Highest Brahman, there is nothing higher than it.’"},{"ref":"388.8","t":"And they praising him, said: ‘You, indeed, are our father, you who carry us from our ignorance to the other shore.’"},{"ref":"388.8a","t":"Adoration to the highest <em>Ri</em>shis!"},{"ref":"388.8b","t":"Adoration to the highest <em>Ri</em>shis!"},{"ref":"388.8c","t":"Tat sat. Hari<em>h</em>, Om!"},{"sp":"HDR","t":"FIRST PRAPÂTHAKA."},{"ref":"390.1","t":"THE LAYING of the formerly-described sacrificial fires is indeed the sacrifice of Brahman. Therefore let the sacrificer, after he has laid those fires, meditate on the Self. Thus only does the sacrificer become complete and faultless."},{"ref":"390.1a","t":"But who is to be meditated on? He who is called Prâ<em>n</em>a (breath). Of him there is this story:"},{"ref":"390.2","t":"A King, named B<em>ri</em>hadratha, having established his son in his sovereignty, went into the forest, because he considered this body as transient, and had obtained freedom from all desires. Having performed the highest penance, he stands there, with uplifted arms, looking up to the sun. At the end of a thousand (days), the Saint Sâkâyanya, who knew the Self, came near, burning with splendour, like a fire without smoke. He said to the King: ‘Rise, rise! Choose a boon!’"},{"ref":"390.2a","t":"The King, bowing before him, said: ‘O Saint, I know not the Self, thou knowest the essence (of the Self). We have heard so. Teach it us.’"},{"ref":"390.2b","t":"<em>S</em>âkâyanya replied: ‘This was achieved of yore; but what thou askest is difficult to obtain. O Aikshvâka, choose other pleasures.’"},{"ref":"390.2c","t":"The King, touching the Saint’s feet with his head, recited this Gâthâ:"},{"ref":"390.3","t":"‘O Saint, What is the use of the enjoyment of pleasures in this offensive, pithless body — a mere mass of bones, skin, sinews, marrow, flesh, seed, blood, mucus, tears, phlegm, ordure, water, bile, and slime! What is the use of the enjoyment of pleasures in this body which is assailed by lust, hatred, greed, delusion, fear, anguish, jealousy, separation from what is loved, union with what is not loved, hunger, thirst, old age, death, illness, grief, and other evils!"},{"ref":"390.4","t":"And we see that all this is perishable, as these flies, gnats, and other insects, as herbs and trees, growing and decaying. And what of these? There are other great ones, mighty wielders of bows, rulers of empires, Sudyumna, Bhûridyumna, Indradyumna, Kuvalayâ<em>s</em>va, Yauvanâ<em>s</em>va, Vadhrya<em>s</em>va, A<em>s</em>vapati, <em>S</em>a<em>s</em>abindu, Hari<em>sk</em>andra, Ambarîsha, Nahusha, Anânata, <em>S</em>aryâti, Yayâti, Anara<em>n</em>ya, Ukshasena, &amp;c. and kings such as Marutta, Bharata (Daushyanti), and others, who before the eyes of their whole family surrendered the greatest happiness, and passed on from this world to that. And what of these? There are other great ones. We see the destruction of Gandharvas, Asuras, Yakshas, Râkshasas, Bhûtas, Ga<em>n</em>as, Pi<em>s</em>â<em>k</em>as, snakes, and vampires. And what of these? There is the drying up of other great oceans, the falling of mountains, the moving of the pole-star, the cutting of the wind-ropes (that hold the stars), the submergence of the earth, and the departure of the gods (suras) from their place. In such a world as this, what is the use of the enjoyment of pleasures, if he who has fed on them is seen to return (to this world) again and again! Deign therefore to take me out! In this world I am like a frog in a dry well. O Saint, thou art my way, thou art my way.’"},{"sp":"HDR","t":"SECOND PRAPÂTHAKA."},{"ref":"391.1","t":"THEN THE Saint <em>S</em>âkâyanya, well pleased, said to the King: ‘Great King B<em>ri</em>hadratha, thou banner of the race of Ikshvâku, quickly obtaining a knowledge of Self, thou art happy, and art renowned by the name of Marut, the wind. This indeed is thy Self.’"},{"ref":"391.1a","t":"‘Which, O Saint,’ said the King."},{"ref":"391.1b","t":"Then the Saint said to him:"},{"ref":"391.2","t":"‘He who, without stopping the out-breathing, proceeds upwards (from the sthûla to the sûkshma <em>s</em>arîra), and who, modified (by impressions), and yet not modified, drives away the darkness (of error), he is the Self. Thus said the Saint Maitri.’ And <em>S</em>âkâyanya said to the King B<em>ri</em>hadratha: ‘He who in perfect rest, rising from this body (both from the sthûla and sûkshma), and reaching the highest light, comes forth in his own form, he is the Self (thus said <em>S</em>âkâyanya); this is the immortal, the fearless, this is Brahman.’"},{"ref":"391.3","t":"‘Now then this is the science of Brahman, and the science of all Upanishads, O King, which was told us by the Saint Maitri. I shall tell it to thee:"},{"ref":"391.3a","t":"‘We hear (in the sacred records) that there were once the Vâlakhilyas, who had left off all evil, who were vigorous and passionless. They said to the Pra<em>g</em>âpati Kratu: “O Saint, this body is without intelligence, like a cart. To what supernatural being belongs this great power by which such a body has been made intelligent? Or who is the driver? What thou knowest, O Saint, tell us that.”’ Pra<em>g</em>âpati answered and said:"},{"ref":"391.4","t":"‘He who in the Sruti is called “Standing above,” like passionless ascetics amidst the objects of the world, he, indeed, the pure, clean, undeveloped, tranquil, breathless, bodiless, endless, imperishable, firm, everlasting, unborn, independent one, stands in his own greatness, and by him has this body been made intelligent, and he is also the driver of it.’"},{"ref":"391.4a","t":"They said: ‘O Saint, How has this been made intelligent by such a being as this which has no desires, and how is he its driver?’ He answered them and said:"},{"ref":"391.5","t":"‘That Self which is very small, invisible, incomprehensible, called Purusha, dwells of his own will here in part; just as a man who is fast asleep awakes of his own will. And this part (of the Self) which is entirely intelligent, reflected in man (as the sun in different vessels of water), knowing the body (kshetra<em>gñ</em>a), attested by his conceiving, willing, and believing, is Pra<em>g</em>âpati (lord of creatures), called Vi<em>s</em>va. By him, the intelligent, is this body made intelligent, and he is the driver thereof.’"},{"ref":"391.5a","t":"They said to him: ‘O Saint, if this has been made intelligent by such a being as this, which has no desires, and if he is the driver thereof, how was it?’ He answered them and said:"},{"ref":"391.6","t":"‘In the beginning Pra<em>g</em>âpati (the lord of creatures) stood alone. He had no happiness, when alone. Meditating on himself, he created many creatures. He looked on them and saw they were, like a stone, without understanding, and standing like a lifeless post. He had no happiness. He thought, I shall enter within, that they may awake. Making himself like air (vâyu) he entered within. Being one, he could not do it. Then dividing himself fivefold, he is called Prâ<em>n</em>a, Apâna, Samâna, Udâna, Vyâna. Now that air which rises upwards, is Prâ<em>n</em>a. That which moves downwards, is Apâna. That by which these two are supposed to be held, is Vyâna. That which carries the grosser material of food to the Apâna, and brings the subtler material to each limb, has the name Samâna. [After these (Prâ<em>n</em>a, Apâna, Samâna) comes the work of the Vyâna, and between them (the Prâ<em>n</em>a, Apâna, and Samâna on one side and the Vyâna on the other) comes the rising of the Udâna.] That which brings up or carries down what has been drunk and eaten, is the Udâna."},{"ref":"391.6a","t":"Now the Upâ<em>m</em>su-vessel (or prâ<em>n</em>a) depends on the Antaryâma-vessel (apâna) and the Antaryâma-vessel (apâna) on the Upâ<em>m</em>su-vessel (prâ<em>n</em>a), and between these two the self-resplendent (Self) produced heat. This heat is the purusha (person), and this purusha is Agni Vai<em>s</em>vânara. And thus it is said elsewhere: “Agni Vai<em>s</em>vânara is the fire within man by which the food that is eaten is cooked, i.e. digested. Its noise is that which one hears, if one covers one’s ears. When a man is on the point of departing this life, he does not hear that noise.”"},{"ref":"391.6b","t":"Now he, having divided himself fivefold, is hidden in a secret place (buddhi), assuming the nature of mind, having the prâ<em>n</em>as as his body, resplendent, having true concepts, and free like ether. Feeling even thus that he has not attained his object, he thinks from within the interior of the heart, “Let me enjoy objects.” Therefore, having first broken open these five apertures (of the senses), he enjoys the objects by means of the five reins. This means that these perceptive organs (ear, skin, eye, tongue, nose) are his reins; the active organs (tongue (for speaking), hands, feet, anus, generative organ) his horses; the body his chariot, the mind the charioteer, the whip being the temperament. Driven by that whip, this body goes round like the wheel driven by the potter. This body is made intelligent, and he is the driver thereof."},{"ref":"391.6c","t":"This is indeed the Self, who seeming to be filled with desires, and seeming to be overcome by bright or dark fruits of action, wanders about in every body (himself remaining free). Because he is not manifest, because he is infinitely small, because he is invisible, because he cannot be grasped, because he is attached to nothing, therefore he, seeming to be changing, an agent in that which is not (prak<em>ri</em>ti), is in reality not an agent and unchanging. He is pure, firm, stable, undefiled, unmoved, free from desire, remaining a spectator, resting in himself Having concealed himself in the cloak of the three qualities he appears as the enjoyer of <em>ri</em>ta, as the enjoyer of <em>ri</em>ta (of his good works).’"},{"sp":"HDR","t":"THIRD PRAPÂTHAKA."},{"ref":"392.1","t":"THE VÂLAKHILYAS said to Pra<em>g</em>âpati Kratu: ‘O Saint, if thou thus showest the greatness of that Self, then who is that other different one, also called Self, who really overcome by bright and dark fruits of action, enters on a good or bad birth?"},{"ref":"392.1a","t":"Downward or upward is his course, and overcome by the pairs (distinction between hot and cold, pleasure and pain, &amp;c.) he roams about.’"},{"ref":"392.2","t":"Pra<em>g</em>âpati Kratu replied: ‘There is indeed that other different one, called the elemental Self (Bhûtâtmâ), who, overcome by bright and dark fruits of action, enters on a good or bad birth: downward or upward is his course, and overcome by the pairs he roams about. And this is his explanation: The five Tanmâtrâs (sound, touch, form, taste, smell) are called Bhûta; also the five Mahâbhûtas (gross elements) are called Bhûta. Then the aggregate of all these is called <em>s</em>arîra, body. And lastly he of whom it was said that he dwelt in the body, he is called Bhûtâtmâ, the elemental Self. Thus his immortal Self is like a drop of water on a lotus leaf, and he himself is overcome by the qualities of nature. Then, because he is thus overcome, he becomes bewildered, and because he is bewildered, he saw not the creator, the holy Lord, abiding within himself. Carried along by the waves of the qualities, darkened in his imaginations, unstable, fickle, crippled, full of desires, vacillating, he enters into belief, believing “I am he,” “this is mine;” he binds his Self by his Self, as a bird with a net, and overcome afterwards by the fruits of what he has done, he enters on a good and bad birth; downward or upward is his course, and overcome by the pairs he roams about.’"},{"ref":"392.2a","t":"They asked: ‘Which is it?’ And he answered them:"},{"ref":"392.3","t":"‘This also has elsewhere been said: He who acts, is the elemental Self; he who causes to act by means of the organs, is the inner man (anta<em>h</em>purusha). Now as even a ball of iron, pervaded (overcome) by fire, and hammered by smiths, becomes manifold (assumes different forms, such as crooked, round, large, small ), thus the elemental Self, pervaded (overcome) by the inner man, and hammered by the qualities, becomes manifold. And the four tribes (mammals, birds, &amp;c.), the fourteen worlds (Bhûr, &amp;c.), with all the number of beings, multiplied eighty-four times, all this appears as manifoldness. And those multiplied things are impelled by man (purusha) as the wheel by the potter. And as when the ball of iron is hammered, the fire is not overcome, so the (inner) man is not overcome, but the elemental Self is overcome, because it has united itself (with the elements)."},{"ref":"392.4","t":"And it has been said elsewhere: This body produced from marriage, and endowed with growth in darkness, came forth by the urinary passage, was built up with bones, bedaubed with flesh, thatched with skin, filled with ordure, urine, bile, slime, marrow, fat, oil, and many impurities besides, like a treasury full of treasures."},{"ref":"392.5","t":"And it has been said elsewhere: Bewilderment, fear, grief, sleep, sloth, carelessness, decay, sorrow, hunger, thirst, niggardliness, wrath, infidelity, ignorance, envy, cruelty, folly, shamelessness, meanness, pride, changeability, these are the results of the quality of darkness (tama<em>h</em>)."},{"ref":"392.5a","t":"Inward thirst, fondness, passion, covetousness, unkindness, love, hatred, deceit, jealousy, vain restlessness, fickleness, unstableness, emulation, greed, patronising of friends, family pride, aversion to disagreeable objects, devotion to agreeable objects, whispering, prodigality, these are the results of the quality of passion (ra<em>g</em>as)."},{"ref":"392.5b","t":"By these he is filled, by these he is overcome, and therefore this elemental Self assumes manifold forms, yes, manifold forms.’"},{"sp":"HDR","t":"FOURTH PRAPÂTHAKA."},{"ref":"393.1","t":"THE VÂLAKHILYAS, whose passions were subdued, approached him full of amazement and said: ‘O Saint, we bow before thee; teach thou, for thou art the way, and there is no other for us. What process is there for the elemental Self, by which, after leaving this (identity with the elemental body), he obtains union with the (true) Self?’ Pra<em>g</em>âpati Kratu said to them:"},{"ref":"393.2","t":"‘It has been said elsewhere: Like the waves in large rivers, that which has been done before, cannot be turned back, and, like the tide of the sea, the approach of death is hard to stem. Bound by the fetters of the fruits of good and evil, like a cripple; without freedom, like a man in prison; beset by many fears, like one standing before Yama (the judge of the dead); intoxicated by the wine of illusion, like one intoxicated by wine; rushing about, like one possessed by an evil spirit; bitten by the world, like one bitten by a great serpent; darkened by passion, like the night; illusory, like magic; false, like a dream; pithless, like the inside of the Kadalî; changing its dress in a moment, like an actor; fair in appearance, like a painted wall, thus they call him; and therefore it is said:"},{"ref":"393.2a","t":"Sound, touch, and other things are like nothings; if the elemental Self is attached to them, it will not remember the Highest Place."},{"ref":"393.3","t":"This is indeed the remedy for the elemental Self: Acquirement of the knowledge of the Veda, performance of one’s own duty, therefore conformity on the part of each man to the order to which he happens to belong. This is indeed the rule for one’s own duty, other performances are like the mere branches of a stem. Through it one obtains the Highest above, otherwise one falls downward. Thus is one’s own duty declared, which is to be found in the Vedas. No one belongs truly to an order (â<em>s</em>rama) who transgresses his own law. And if people say, that a man does not belong to any of the orders, and that he is an ascetic, this is wrong, though, on the other hand, no one who is not an ascetic brings his sacrificial works to perfection or obtains knowledge of the Highest Self. For thus it is said:"},{"ref":"393.3a","t":"By ascetic penance goodness is obtained, from goodness understanding is reached, from understanding the Self is obtained, and he who has obtained that, does not return."},{"ref":"393.4","t":"“Brahman is,” thus said one who knew the science of Brahman; and this penance is the door to Brahman, thus said one who by penance had cast off all sin. The syllable Om is the manifest greatness of Brahman, thus said one who well grounded (in Brahman) always meditates on it. Therefore by knowledge, by penance, and by meditation is Brahman gained. Thus one goes beyond Brahman (Hira<em>n</em>yagarbha), and to a divinity higher than the gods; nay, he who knows this, and worships Brahman by these three (by knowledge, penance, and meditation), obtains bliss imperishable, infinite, and unchangeable. Then freed from those things (the senses of the body, &amp;c.) by which he was filled and overcome, a mere charioteer, he obtains union with the Self.’"},{"ref":"393.5","t":"The Vâlakhilyas said: ‘O Saint, thou art the teacher, thou art the teacher. What thou hast said, has been properly laid up in our mind. Now answer us a further question: Agni, Vâyu, Âditya, Time (kâla) which is Breath (prâ<em>n</em>a ), Food (anna), Brahmâ, Rudra, Vish<em>n</em>u, thus do some meditate on one, some on another. Say which of these is the best for us.’ He said to them:"},{"ref":"393.6","t":"‘These are but the chief manifestations of the highest, the immortal, the incorporeal Brahman. He who is devoted to one, rejoices here in his world (presence), thus he said. Brahman indeed is all this, and a man may meditate on, worship, or discard also those which are its chief manifestations. With these (deities) he proceeds to higher and higher worlds, and when all things perish, he becomes one with the Purusha, yes, with the Purusha.’"},{"sp":"HDR","t":"FIFTH PRAPÂTHAKA."},{"ref":"394.1","t":"1. NEXT FOLLOWS Kutsâyana’s hymn of praise:"},{"ref":"394.2","t":"‘Thou art Brahmâ, and thou art Vish<em>n</em>u, thou art Rudra, thou Pra<em>g</em>âpati, thou art Agni, Varu<em>n</em>a, Vâyu, thou art Indra, thou the Moon."},{"ref":"394.3","t":"Thou art Anna (the food or the eater), thou art Yama, thou art the Earth, thou art All, thou art the Imperishable. In thee all things exist in many forms, whether for their natural or for their own (higher) ends."},{"ref":"394.4","t":"Lord of the Universe, glory to thee! Thou art the Self of All, thou art the maker of All, the enjoyer of All; thou art all life, and the lord of all pleasure and joy. Glory to thee, the tranquil, the deeply hidden, the incomprehensible, the immeasurable, without beginning and without end.’"},{"ref":"394.5","t":"2. ‘In the beginning darkness (tamas) alone was this. It was in the Highest, and, moved by the Highest, it becomes uneven. Thus it becomes obscurity (ra<em>g</em>as). Then this obscurity, being moved, becomes uneven. Thus it becomes goodness (sattva). Then this goodness, being moved, the essence flowed forth. This is that part (or state of Self) which is entirely intelligent, reflected in man (as the sun is in different vessels of water) knowing the body (kshetra<em>gñ</em>a), attested by his conceiving, willing, and believing, it is Pra<em>g</em>âpati, called Vi<em>s</em>va. His manifestations have been declared before. Now that part of him which belongs to darkness, that, O students, is he who is called Rudra. That part of him which belongs to obscurity, that, O students, is he who is called Brahmâ. That part of him which belongs to goodness, that, O students, is he who is called Vish<em>n</em>u. He being one, becomes three, becomes eight, becomes eleven, becomes twelve, becomes infinite. Because he thus came to be, he is the Being (neut.), he moves about, having entered all beings, he has become the Lord of all beings. He is the Self within and without, yes, within and without.’"},{"sp":"HDR","t":"SIXTH PRAPÂTHAKA."},{"ref":"395.1","t":"HE (THE Self) bears the Self in two ways, as he who is Prâ<em>n</em>a (breath), and as he who is Âditya (the sun). Therefore there are two paths for him, within and without, and they both turn back in a day and night. The Sun is the outer Self, the inner Self is Breath. Hence the motion of the inner Self is inferred from the motion of the outer Self For thus it is said:"},{"ref":"395.1a","t":"‘He who knows, and has thrown off all evil, the overseer of the senses, the pure-minded, firmly grounded (in the Self) and looking away (from all earthly objects), he is the same.’ Likewise the motion of the outer Self is inferred from the motion of the inner Self. For thus it is said:"},{"ref":"395.1b","t":"‘He who within the sun is the golden person, who looks upon this earth from his golden place, he is the same who, after entering the inner lotus of the heart, devours food (perceives sensuous objects, &amp;c.)’"},{"ref":"395.2","t":"And he who having entered the inner lotus of the heart, devours food, the same, having gone te, the sky as the fire of the sun, called Time, and being invisible, devours all beings as his food."},{"ref":"395.2a","t":"What is that lotus and of what is it made? (the Vâlakhilyas ask.)"},{"ref":"395.2b","t":"That lotus is the same as the ether; the four quarters, and the four intermediate points are its leaves."},{"ref":"395.2c","t":"These two, Breath and the Sun, move on near to each other (in the heart and in the ether). Let him worship these two, with the syllable Om, with the Vyâh<em>ri</em>ti words (bhû<em>h</em>, bhuva<em>h</em>, svar), and with the Sâvitrî hymn."},{"ref":"395.3","t":"There are two forms of Brahman, the material (effect) and the immaterial (cause). The material is false, the immaterial is true. That which is true is Brahman, that which is Brahman is light, and that which is light is the Sun. And this Sun became the Self of that Om."},{"ref":"395.3a","t":"He divided himself threefold, for Om consists of three letters, a + u + m. Through them all this is contained in him as warp and woof. For thus it is said:"},{"ref":"395.3b","t":"‘Meditate on that Sun as Om, join your Self (the breath) with the (Self of the) Sun.’"},{"ref":"395.4","t":"And thus it has been said elsewhere: The Udgîtha (of the Sâma-veda) is the Pra<em>n</em>ava (of the <em>Ri</em>g-veda), and the Pra<em>n</em>ava is the Udgîtha, and thus the Sun is Udgîtha, and he is Pra<em>n</em>ava or Om. For thus it is said:"},{"ref":"395.4a","t":"‘The Udgîtha, called Pra<em>n</em>ava, the leader (in the performance of sacrifices), the bright, the sleepless, free from old age and death, three-footed, consisting of three letters (a + u + m), and likewise to be known as fivefold (five prâ<em>n</em>as) placed in the cave.’ And it is also said:"},{"ref":"395.4b","t":"‘The three-footed Brahman has its root upward, the branches are ether, wind, fire, water, earth, &amp;c. This one Asvattha by name, the world, is Brahman, and of it that is the light which is called the Sun, and it is also the light of that syllable Om. Therefore let him for ever worship that (breath and sun, as manifestations of Brahman) with the syllable Om.’"},{"ref":"395.4c","t":"He alone enlightens us. For thus it is said:"},{"ref":"395.4d","t":"‘This alone is the pure syllable, this alone is the highest syllable; he who knows that syllable only, whatever he desires, is his.’"},{"ref":"395.5","t":"And thus it has been said elsewhere: This Om is the sound-endowed body of him (Prâ<em>n</em>âdityâtman). This is his gender-endowed body, viz. feminine, masculine, neuter. This is his light-endowed body, viz. Agni, Vâyu, Âditya. This is his lord-endowed body, viz. Brahmâ, Rudra, Vish<em>n</em>u. This is his mouth-endowed body, viz. Gârhapatya, Dakshi<em>n</em>âgni, Âhavanîya. This is his knowledge-endowed body, viz. <em>Rik</em>, Ya<em>g</em>us, Sâman. This is his world-endowed body, viz. Bhû<em>h</em>, Bhuva<em>h</em>, Svar. This is his time-endowed body, viz. Past, Present, Future. This is his heat-endowed body, viz. Breath, Fire, Sun. This is his growth-endowed body, viz. Food, Water, Moon. This is his thought-endowed body, viz. intellect, mind, personality. This is his breath-endowed body, viz. Prâ<em>n</em>a, Apâna, Vyâna. Therefore by the aforesaid syllable Om are all these here enumerated bodies praised and identified (with the Prâ<em>n</em>âdityâtman). For thus it is said:"},{"ref":"395.5a","t":"‘O Satyakâma, the syllable Om is the high and the low Brahman.’"},{"ref":"395.6","t":"This (world) was unuttered. Then forsooth Pra<em>g</em>âpati, having brooded, uttered it in the words Bhû<em>h</em>, Bhuva<em>h</em>, Svar. This is the grossest body of that Pra<em>g</em>âpati, consisting of the three worlds. Of that body Svar is the head, Bhuva<em>h</em> the navel, Bhû<em>h</em> the feet, the sun the eye. For in the eye is fixed man’s great measure, because with the eye he makes all measurements. The eye is truth (satyam), for the person (purusha) dwelling in the eye proceeds to all things (knows all objects with certainty). Therefore let a man worship with the Vyâh<em>ri</em>tis, Bhû<em>h</em>, Bhuva<em>h</em>, Svar, for thus Pra<em>g</em>âpati, the Self of All, is worshipped as the (sun, the) Eye of All. For thus it is said:"},{"ref":"395.6a","t":"‘This (the sun) is Pra<em>g</em>âpati’s all-supporting body, for in it this all is hid (by the light of the sun); and in this all it (the light) is hid. Therefore this is worshipped.’"},{"ref":"395.7","t":"(The Sâvitrî begins:) Tat Savitur vare<em>n</em>yam, i.e. ‘this of Savit<em>ri</em>, to be chosen.’ Here the Âditya (sun) is Savit<em>ri</em>, and the same is to be chosen by the love(r) of Self, thus say the Brahma-teachers."},{"ref":"395.7a","t":"(Then follows the next foot in the Savit<em>ri</em>): Bhargo devasya dhîmahi, i.e. ‘the splendour of the god we meditate on.’ Here the god is Savit<em>ri</em>, and therefore he who is called his splendour, him I meditate on, thus say the Brahma-teachers."},{"ref":"395.7b","t":"(Then follows the last foot): Dhiyo yo na<em>h</em> pra<em>k</em>odayât, i.e. ‘who should stir up our thoughts.’ Here the dhiya<em>h</em> are thoughts, and he should stir these up for us, thus say the Brahma-teachers."},{"ref":"395.7c","t":"(He now explains the word bhargas). Now he who is called bhargas is he who is placed in yonder Âditya (sun), or he who is the pupil in the eye. And he is so called, because his going (gati) is by rays (bhâbhi<em>h</em>); or because he parches (bhar<em>g</em>ayati) and makes the world to shrivel up. Rudra is called Bhargas, thus say the Brahma-teachers. Or bha means that he lights up these worlds; ra, that he delights these beings, ga that these creatures go to him and come from him; therefore being a bha-ra-ga, he is called Bhargas."},{"ref":"395.7d","t":"Sûrya (sun) is so called, because Soma is continually squeezed out (su). Savit<em>ri</em> (sun) is so called, because he brings forth (su). Âditya (sun) is so called, because he takes up (âdâ, scil. vapour, or the life of man). Pâvana is so called, because he purifies (pu). Apas, water, is so called, because it nourishes (pyâ)."},{"ref":"395.7e","t":"And it is said:"},{"ref":"395.7f","t":"‘Surely the Self (absorbed in Prâ<em>n</em>a, breath), which is called Immortal, is the thinker, the perceiver, the goer, the evacuator, the delighter, the doer, the speaker, the taster, the smeller, the seer, the hearer, and he touches. He is Vibhu (the pervader), who has entered into the body.’ And it is said:"},{"ref":"395.7g","t":"‘When the knowledge is twofold (subjective and objective), then he hears, sees, smells, tastes, and touches (something), for it is the Self that knows everything.’"},{"ref":"395.7h","t":"But when the knowledge is not twofold (subjective only), without effect, cause, and action, without a name, without a comparison, without a predicate — what is that? It cannot be told."},{"ref":"395.8","t":"And the same Self is also called I<em>s</em>âna (lord), <em>S</em>ambhu, Bhava, Rudra (tâmasa); Pra<em>g</em>âpati (lord of creatures), Vi<em>s</em>vas<em>rig</em> (creator of all), Hira<em>n</em>yagarbha, Satyam (truth), Prâ<em>n</em>a, (breath), Ha<em>m</em>sa (râ<em>g</em>asa); <em>S</em>âst<em>ri</em> (ruler), Vish<em>n</em>u, Nârâya<em>n</em>a (sâttvika); Arka, Savit<em>ri</em>, Dhât<em>ri</em> (supporter), Vidhât<em>ri</em> (creator), Samrâ<em>g</em> (king), Indra, Indu (moon). He is also he who warms, the Sun, hidden by the thousand-eyed golden egg, as one fire by another. He is to be thought after, he is to be sought after. Having said farewell to all living beings, having gone to the forest, and having renounced all sensuous objects, let man perceive the Self from his own body."},{"ref":"395.8a","t":"‘(See him) who assumes all forms, the golden, who knows all things, who ascends highest, alone in his splendour, and warms us; the thousand-rayed, who abides in a hundred places, the spirit of all creatures, the Sun, rises.’"},{"ref":"395.9","t":"Therefore he who by knowing this has become the Self of both Breath and Sun, meditates (while meditating on them) on his Self, sacrifices (while sacrificing to them) to his Self-this meditation, the mind thus absorbed in these acts, is praised by the wise."},{"ref":"395.9a","t":"Then let him purify the contamination of the mind by the verse U<em>kkh</em>ish<em>t</em>opahatam, &amp;c.: ‘Be it food left, or food defiled by left food, be it food given by a sinner, food coming from a dead person, or from one impure from childbirth, may the purifying power of Vasu, may Agni, and the rays of Savit<em>ri</em>, purify it, and all my sin.’"},{"ref":"395.9b","t":"First (before eating) he surrounds (the offered food) with water (in rincing his mouth ). Then saying, Svâhâ to Prâ<em>n</em>a, Svâhâ to Apâna, Svâhâ to Vyâna, Svâhâ to Samâna, Svâhâ to Udâna, he offers (the food) with five invocations (in the fire of the mouth). What is over, he eats in silence, and then he surrounds (the food) once more afterwards with water (rincing the mouth after his meal). Having washed let him, after sacrificing to himself, meditate on his Self with these two verses, Prâ<em>n</em>o ‘gni<em>h</em> and Vi<em>s</em>vo ‘si, viz. ‘May the Highest Self as breath, as fire (digestive heat), as consisting of the five vital airs, having entered (the body), himself satisfied, satisfy all, he who protects all.’ ‘Thou art Vi<em>s</em>va (all), thou art Vai<em>s</em>vânara (fire), all that is born is upheld by thee; may all offerings enter into thee; creatures live where thou grantest immortality to all.’ He who eats according to this rule, does not in turn become food for others."},{"ref":"395.10","t":"There is something else to be known. There is a further modification of this Self-sacrifice (the eating), namely, the food and the eater thereof. This is the explanation. The thinking Purusha (person), when he abides within the Pradhâna (nature), is the feeder who feeds on the food supplied by Prak<em>ri</em>ti (nature). The elemental Self is truly his food, his maker being Pradhâna (nature ). Therefore what is composed of the three qualities (gu<em>n</em>as) is the food, but the person within is the feeder. And for this the evidence is supplied by the senses. For animals spring from seed, and as the seed is the food, therefore it is clear that what is food is Pradhâna (the seed or cause of everything). Therefore, as has been said, the Purusha (person) is the eater, Prak<em>ri</em>ti, the food; and abiding within it he feeds. All that begins with the Mahat (power of intellect) and ends with the Vi<em>s</em>eshas (elements ), being developed from the distinction of nature with its three qualities, is the sign (that there must be a Purusha, an intelligent subject). And in this manner the way with its fourteen steps has been explained. (This is comprehended in the following verse): ‘This world is indeed the food, called pleasure, pain, and error (the result of the three qualities); there is no laying hold of the taste of the seed (cause), so long as there is no development (in the shape of effect).’ And in its three stages also it has the character of food, as childhood, youth, and old age; for, because these are developed, therefore there is in them the character of food."},{"ref":"395.10a","t":"And in the following manner does the perception of Pradhâna (nature) take place, after it has become manifest: — Intellect and the rest, such as determination, conception, consciousness, are for the tasting (of the effects of Pradhâna). Then there are the five (perceptive organs) intended for the (five) objects of senses, for to taste them. And thus are all acts of the five active organs, and the acts of the five Prâ<em>n</em>as or vital airs (for the tasting of their corresponding objects). Thus what is manifest (of nature) is food, and what is not manifest is food. The enjoyer of it is without qualities, but because he has the quality of being an enjoyer, it follows that he possesses intelligence."},{"ref":"395.10b","t":"As Agni (fire) is the food-eater among the gods, and Soma the food, so he who knows this eats food by Agni (is not defiled by food, as little as Agni, the sacrificial fire). This elemental Self, called Soma (food), is also called Agni, as having undeveloped nature for its mouth (as enjoying through nature, and being independent of it), because it is said, ‘The Purusha (person) enjoys nature with its three qualities, by the mouth of undeveloped nature.’ He who knows this, is an ascetic, a yogin, he is a performer of the Self-sacrifice (see before). And he who does not touch the objects of the senses when they intrude on him, as no one would touch women intruding into an empty house, he is an ascetic, a yogin, a performer of the Self-sacrifice."},{"ref":"395.11","t":"This is the highest form of Self, viz. food, for this Prâ<em>n</em>a (this body) subsists on food. If it eats not, it cannot perceive, hear, touch, see, smell, taste, and it loses the vital airs. For thus it is said:"},{"ref":"395.11a","t":"‘If it eats, then in full possession of the vital airs, it can perceive, hear, touch, speak, taste, smell, see.’ And thus it is said:"},{"ref":"395.11b","t":"‘From food are born all creatures that live on earth; afterwards they live on food, and in the end (when they die) they return to it.’"},{"ref":"395.12","t":"And thus it is said elsewhere: Surely all these creatures run about day and night, wishing to catch food. The sun takes food with his rays, and by it he shines. These vital airs digest, when sprinkled with food. Fire flares up by food, and by Brahmâ (Pra<em>g</em>âpati), desirous of food, has all this been made. Therefore let a man worship food as his Self. For thus it is said:"},{"ref":"395.12a","t":"‘From food creatures are born, by food they grow when born; because it is eaten and because it cats creatures, therefore it is called food (annam).’"},{"ref":"395.13","t":"And thus it is said elsewhere: This food is the body of the blessed Vish<em>n</em>u, called Vi<em>s</em>vabh<em>ri</em>t (all-sustaining). Breath is the essence of food, mind of breath, knowledge of mind, joy of knowledge. He who knows this is possessed of food, breath, mind, knowledge, and joy. Whatever creatures here on earth eat food, abiding in them he, who knows this, eats food. Food has been called undecaying, food has been called worshipful; food is the breath of animals, food is the oldest, food has been called the physician."},{"ref":"395.14","t":"And thus it has been said elsewhere: Food is the cause of all this, time of food, and the sun is the cause of time. The (visible) form of time is the year, consisting of twelve months, made up of Nimeshas (twinklings) and other measures. Of the year one half (when the sun moves northward) belongs to Agni, the other to Varu<em>n</em>a (when the sun moves southward). That which belongs to Agni begins with the asterism of Maghâ, and ends with half of the asterism of Sravish<em>th</em>â, the sun stepping down northward. That which belongs to Soma (instead of Varu<em>n</em>a) begins with the asterism (of A<em>s</em>leshâ), sacred to the Serpents, and ends with half of the asterism of Sravish<em>th</em>â, the sun stepping up southward. And then there (are the months) one by one, belonging to the year, each consisting of nine-fourths of asterisms (two asterisms and a quarter being the twelfth part of the passage of the sun through the twenty-seven Nakshatras), each determined by the sun moving together with the asterisms. Because time is imperceptible by sense, therefore this (the progress of the sun, &amp;c.) is its evidence, and by it alone is time proved to exist. Without proof there is no apprehension of what is to be proved; but even what is to be proved can become proof, for the sake of making itself known, if the parts (the twinklings, &amp;c.) can be distinguished from the whole (time ). For thus it is said:"},{"ref":"395.14a","t":"‘As many portions of time as there are, through them the sun proceeds: he who worships time as Brahman, from him time moves away very far.’ And thus it is said:"},{"ref":"395.14b","t":"‘From time all beings flow, from time they grow; in time they obtain rest; time is visible (sun) and invisible (moments).’"},{"ref":"395.15","t":"There are two forms of Brahman, time and non-time. That which was before the (existence of the) sun is non-time and has no parts. That which had its beginning from the sun is time and has parts. Of that which has parts, the year is the form, and from the year are born all creatures; when produced by the year they grow, and go again to rest in the year. Therefore the year is Pra<em>g</em>âpati, is time, is food, is the nest of Brahman, is Self. Thus it is said:"},{"ref":"395.15a","t":"‘Time ripens and dissolves all beings in the great Self, but he who knows into what time itself is dissolved, he is the knower of the Veda.’"},{"ref":"395.16","t":"This manifest time is the great ocean of creatures. He who is called Savit<em>ri</em> (the sun, as begetter) dwells in it, from whence the moon, stars, planets, the year, and the rest are begotten. From them again comes all this, and thus, whatever of good or evil is seen in this world, comes from them. Therefore Brahman is the Self of the sun, and a man should worship the sun under the name of time. Some say the sun is Brahman, and thus it is said:"},{"ref":"395.16a","t":"‘The sacrificer, the deity that enjoys the sacrifice, the oblation, the hymn, the sacrifice, Vish<em>n</em>u, Pra<em>g</em>âpati, all this is the Lord, the witness, that shines in yonder orb.’"},{"ref":"395.17","t":"In the beginning Brahman was all this. He was one, and infinite; infinite in the East, infinite in the South, infinite in the West, infinite in the North, above and below and everywhere infinite. East and the other regions do not exist for him, nor across, nor below, nor above. The Highest Self is not to be fixed, he is unlimited, unborn, not to be reasoned about, not to be conceived. He is like the ether (everywhere), and at the destruction of the universe, he alone is awake. Thus from that ether he wakes all this world, which consists of thought only, and by him alone is all this meditated on, and in him it is dissolved. His is that luminous form which shines in the sun, and the manifold light in the smokeless fire, and the heat which in the stomach digests the food. Thus it is said:"},{"ref":"395.17a","t":"‘He who is in the fire, and he who is in the heart, and he who is in the sun, they are one and the same.’"},{"ref":"395.17b","t":"He who knows this becomes one with the one."},{"ref":"395.18","t":"This is the rule for achieving it (viz. concentration of the mind on the object of meditation): restraint of the breath, restraint of the senses, meditation, fixed attention, investigation, absorption, these are called the sixfold Yoga. When beholding by this Yoga, he beholds the gold-coloured maker, the lord, the person, Brahman, the cause, then the sage, leaving behind good and evil, makes everything (breath, organs of sense, body, &amp;c.) to be one in the Highest Indestructible (in the pratyagâtman or Brahman). And thus it is said:"},{"ref":"395.18a","t":"‘As birds and deer do not approach a burning mountain, so sins never approach those who know Brahman.’"},{"ref":"395.19","t":"And thus it is said elsewhere: When he who knows has, while he is still Prâ<em>n</em>a (breath), restrained his mind, and placed all objects of the senses far away from himself, then let him remain without any conceptions. And because the living person, called Prâ<em>n</em>a (breath), has been produced here on earth from that which is not Prâ<em>n</em>a (the thinking Self), therefore let this Prâ<em>n</em>a merge the Prâ<em>n</em>a (himself) in what is called the fourth. And thus it is said:"},{"ref":"395.19a","t":"‘What is without thought, though placed in the centre of thought, what cannot be thought, the hidden, the highest — let a man merge his thought there: then will this living being (liṅga) be without attachment.’"},{"ref":"395.20","t":"And thus it has been said elsewhere: There is the superior fixed attention (dhâra<em>n</em>â) for him, viz. if he presses the tip of the tongue down the palate and restrains voice, mind, and breath, he sees Brahman by discrimination (tarka). And when, after the cessation of mind, he sees his own Self, smaller than small, and shining, as the Highest Self, then having seen his Self as the Self, he becomes Self-less, and because he is Self-less, he is without limit, without cause, absorbed in thought. This is the highest mystery, viz. final liberation. And thus it is said:"},{"ref":"395.20a","t":"‘Through the serenity of the thought he kills all actions, good or bad; his Self serene, abiding in the Self, obtains imperishable bliss.’"},{"ref":"395.20b","t":"2 1. And thus it has been said elsewhere: The artery, called Sushumnâ, going upwards (from the heart to the Brahmarandhra), serving as the passage of the Prâ<em>n</em>a, is divided within the palate. Through that artery, when it has been joined by the breath (held in subjection), by the sacred syllable Om, and by the mind (absorbed in the contemplation of Brahman), let him proceed upwards, and after turning the tip of the tongue to the palate, without using any of the organs of sense, let greatness perceive greatness. From thence he goes to selflessness, and through selflessness he ceases to be an enjoyer of pleasure and pain, he obtains aloneness (kevalatva, final deliverance). And thus it is said:"},{"ref":"395.20c","t":"‘Having successively fixed the breath, after it had been restrained, in the palate, thence having crossed the limit (the life), let him join himself afterwards to the limitless (Brahman) in the crown of the head.’"},{"ref":"395.22","t":"And thus it has been said elsewhere: Two Brahmans have to be meditated on, the word and the non-word. By the word alone is the non-word revealed. Now there is the word Om. Moving upward by it (where all words and all what is meant by them ceases), he arrives at absorption in the non-word (Brahman). This is the way, this is the immortal, this is union, and this is bliss. And as the spider, moving upward by the thread, gains free space, thus also he who meditates, moving upward by the syllable Om, gains independence."},{"ref":"395.22a","t":"Other teachers of the word (as Brahman) think otherwise. They listen to the sound of the ether within the heart while they stop the ears with the thumbs. They compare it to seven noises, like rivers, like a bell, like a brazen vessel, like the wheels of a carriage, like the croaking of frogs, like rain, and as if a man speaks in a cavern. Having passed beyond this variously apprehended sound, and having settled in the supreme, soundless (non-word), unmanifested Brahman, they become undistinguished and undistinguishable, as various flavours of the flowers are lost in the taste of honey. And thus it is said:"},{"ref":"395.22b","t":"‘Two Brahmans are to be known, the word-Brahman and the highest Brahman; he who is perfect in the word-Brahman attains the highest Brahman.’"},{"ref":"395.23","t":"And thus it has been said elsewhere: The syllable Om is what is called the word. And its end is the silent, the soundless, fearless, sorrowless, joyful, satisfied, firm, unwavering, immortal, immovable, certain (Brahman), called Vish<em>n</em>u. Let him worship these two, that he may obtain what is higher than everything (final deliverance). For thus it is said:"},{"ref":"395.23a","t":"‘He who is the high and the highest god, by name Om-kâra, he is soundless and free from all distinctions: therefore let a man dwell on him in the crown of his head.’"},{"ref":"395.24","t":"And thus it has been said elsewhere: The body is the bow, the syllable Om is the arrow, its point is the mind. Having cut through the darkness, which consists of ignorance, it approaches that which is not covered by darkness. Then having cut through that which was covered (the personal soul), he saw Brahman, flashing like a wheel on fire, bright like the sun, vigorous, beyond all darkness, that which shines forth in yonder sun, in the moon, in the fire, in the lightning. And having seen him, he obtains immortality. And thus it has been said:"},{"ref":"395.24a","t":"‘Meditation is directed to the highest Being (Brahman) within, and (before) to the objects (body, Om, mind); thence the indistinct understanding becomes distinct."},{"ref":"395.24b","t":"And when the works of the mind are dissolved, then that bliss which requires no other witness, that is Brahman (Âtman), the immortal, the brilliant, that is the way, that is the (true) world.’"},{"ref":"395.25","t":"And thus it has been said elsewhere: He who has his senses hidden as in sleep, and who, while in the cavern of his senses (his body), but no longer ruled by them, sees, as in a dream, with the purest intellect, Him who is called Pra<em>n</em>ava (Om), the leader, the bright, the sleepless, free from old age, from death, and sorrow, he is himself also called Pra<em>n</em>ava, and becomes a leader, bright, sleepless, free from old age, from death, and sorrow. And thus it is said:"},{"ref":"395.25a","t":"‘Because in this manner he joins the Prâ<em>n</em>a (breath), the Om, and this Universe in its manifold forms, or because they join themselves (to him), therefore this (process of meditation) is called Yoga (joining)."},{"ref":"395.25b","t":"The oneness of breath, mind, and senses, and then the surrendering of all conceptions, that is called Yoga.’"},{"ref":"395.26","t":"And thus it has also been said elsewhere: As a sportsman, after drawing out the denizens of the waters with a net, offers them (as a sacrifice) in the fire of his stomach, thus are these Prâ<em>n</em>as (vital airs), after they have been drawn out with the syllable Om, offered in the faultless fire (Brahman)."},{"ref":"395.26a","t":"Hence he is like a heated vessel (full of clarified butter); for as the clarified butter in the heated vessel lights up, when touched with grass and sticks, thus does this being which is called Not-breath (Âtman) light up, when touched by the Prâ<em>n</em>as (the vital airs). And that which flares up, that is the manifest form of Brahman, that is the highest place of Vish<em>n</em>u, that is the essence of Rudra. And this, dividing his Self in endless ways, fills all these worlds. And thus it is said:"},{"ref":"395.26b","t":"‘As the sparks from the fire, and as the rays from the sun, thus do his Prâ<em>n</em>as and the rest in proper order again and again proceed from him here on earth.’"},{"ref":"395.27","t":"And thus it has also been said elsewhere: This is the heat of the highest, the immortal, the incorporeal Brahman, viz. the warmth of the body. And this body is the clarified butter (poured on it, by which the heat of Brahman, otherwise invisible, is lighted up). Then, being manifest, it is placed in the ether (of the heart). Then by concentration they thus remove that ether which is within the heart, so that its light appears, as it were. Therefore the worshipper becomes identified with that light without much delay. As a ball of iron, if placed in the earth, becomes earth without much delay, and as, when it has once become a clod of earth, fire and smiths have nothing more to do with that ball of iron, thus does thought (without delay) disappear, together with its support. And thus it is said:"},{"ref":"395.27a","t":"‘The shrine which consists of the ether in the heart, the blissful, the highest retreat, that is our own, that is our goal, and that is the heat and brightness of the fire and the sun.’"},{"ref":"395.28","t":"And thus it has been said elsewhere: After having left behind the body, the organs of sense, and the objects of sense (as no longer belonging to us), and having seized the bow whose stick is fortitude and whose string is asceticism, having struck down also with the arrow, which consists in freedom from egotism, the first guardian of the door of Brahman (for if man looks at the world egotistically, then, taking the diadem of passion, the earrings of greed and envy, and the staff of sloth, sleep, and sin, and having seized the bow whose string is anger, and whose stick is lust, he destroys with the arrow which consists of wishes, all beings) — having therefore killed that guardian, he crosses by means of the boat Om to the other side of the ether within the heart, and when the ether becomes revealed (as Brahman), he enters slowly, as a miner seeking minerals in a mine, into the Hall of Brahman. After that let him, by means of the doctrine of his teacher, break through the shrine of Brahman, which consists of the four nets (of food, breath, mind, knowledge, till he reaches the last shrine, that of blessedness and identity with Brahman). Thenceforth pure, clean, undeveloped, tranquil, breathless, bodiless, endless, imperishable, firm, everlasting, unborn and independent, he stands on his own greatness, and having seen (the Self), standing in his own greatness, he looks on the wheel of the world as one (who has alighted from a chariot) looks on its revolving wheel. And thus it is said:"},{"ref":"395.28a","t":"‘If a man practises Yoga for six months and is thoroughly free (from the outer world), then the perfect Yoga (union), which is endless, high, and hidden, is accomplished."},{"ref":"395.28b","t":"But if a man, though well enlightened (by instruction), is still pierced by (the gu<em>n</em>as of) passion and darkness, and attached to his children, wife, and house, then perfect Yoga is never accomplished.’"},{"ref":"395.29","t":"After he had thus spoken (to B<em>ri</em>hadratha), <em>S</em>âkâyanya, absorbed in thought, bowed before him, and said: ‘O King, by means of this Brahma-knowledge have the sons of Pra<em>g</em>âpati (the Vâlakhilyas) gone to the road of Brahman. Through the practice of Yoga a man obtains contentment, power to endure good and evil, and tranquillity. Let no man preach this most secret doctrine to any one who is not his son or his pupil, and who is not of a serene mind. To him alone who is devoted to his teacher only, and endowed with all necessary qualities, may he communicate it."},{"ref":"395.30","t":"Om! Having settled down in a pure place let him, being pure himself, and firm in goodness, study the truth, speak the truth, think the truth, and offer sacrifice to the truth. Henceforth he has become another; by obtaining the reward of Brahman his fetters are cut asunder, he knows no hope, no fear from others as little as from himself, he knows no desires; and having attained imperishable, infinite happiness, he stands blessed in the true Brahman, who longs for a true man. Freedom from desires is, as it were, the highest prize to be taken from the best treasure (Brahman). For a man full of all desires, being possessed of will, imagination, and belief, is a slave; but he who is the opposite, is free."},{"ref":"395.30a","t":"Here some say, it is the Gu<em>n</em>a (i. e. the so-called Mahat, the principle of intellect which, according to the Sâṅkhyas, is the result of the Gu<em>n</em>as or qualities), which, through the differences of nature (acquired in the former states of existence), goes into bondage to the will, and that deliverance takes place (for the Gu<em>n</em>a) when the fault of the will has been removed. (But this is not our view), because (call it gu<em>n</em>a, intellect, buddhi, manas, mind, ahaṅkâra, egotism, it is not the mind that acts, but) he sees by the mind (as his instrument), he hears by the mind; and all that we call desire, imagination, doubt, belief, unbelief, certainty, uncertainty, shame, thought, fear, all that is but mind (manas). Carried along by the waves of the qualities, darkened in his imaginations, unstable, fickle, crippled, full of desires, vacillating, he enters into belief, believing I am he, this is mine, and he binds his Self by his Self, as a bird with a net. Therefore a man, being possessed of will, imagination, and belief, is a slave, but he who is the opposite is free. For this reason let a man stand free from will, imagination, and belief — this is the sign of liberty, this is the path that leads to Brahman, this is the opening of the door, and through it he will go to the other shore of darkness. All desires are there fulfilled. And for this they quote a verse:"},{"ref":"395.30b","t":"“ When the five instruments of knowledge stand still together with the mind, and when the intellect does not move, that is called the highest state.”’"},{"ref":"395.30c","t":"Having thus said, Sâkâyanya became absorbed in thought. Then Marut (i.e. the King B<em>ri</em>hadratha), having bowed before him and duly worshipped him, went full of contentment to the Northern Path, for there is no way thither by any side-road. This is the path to Brahman. Having burst open the solar door, he rose on high and went away. And here they quote:"},{"ref":"395.30d","t":"‘There are endless rays (arteries) for the Self who, like a lamp, dwells in the heart: white and black, brown and blue, tawny and reddish."},{"ref":"395.30e","t":"One of them (the Sushumnâ) leads upwards, piercing the solar orb: by it, having stepped beyond the world of Brahman, they go to the highest path."},{"ref":"395.30f","t":"The other hundred rays rise upwards also, and on them the worshipper reaches the mansions belonging to the different bodies of gods."},{"ref":"395.30g","t":"But the manifest rays of dim colour which lead downwards, by them a man travels on and on helplessly, to enjoy the fruits of his actions here.’"},{"ref":"395.30h","t":"Therefore it is said that the holy Âditya (sun) is the cause of new births (to those who do not worship him), of heaven (to those who worship him as a god), of liberty (to those who worship him as Brahman)."},{"ref":"395.31","t":"Some one asks: ‘Of what nature are those organs of sense that go forth (towards their objects)? Who sends them out here, or who holds them back?’"},{"ref":"395.31a","t":"Another answers: ‘Their nature is the Self; the Self sends them out, or holds them back; also the Apsaras (enticing objects of sense), and the solar rays (and other deities presiding over the senses).’"},{"ref":"395.31b","t":"Now the Self devours the objects by the five rays (the organs of sense); then who is the Self?"},{"ref":"395.31c","t":"He who has been defined by the terms pure, clean, undeveloped, tranquil, &amp;c. who is to be apprehended independently by his own peculiar signs. That sign of him who has no signs, is like what the pervading heat is of fire, the purest taste of water; thus say some. It is speech, hearing, sight, mind, breath; thus say others. It is intellect, retention, remembering, knowledge; thus say others. Now all these are signs of the Self in the same sense in which here on earth shoots are the signs of seed, or smoke, light, and sparks of fire. And for this they quote:"},{"ref":"395.31d","t":"‘As the sparks from the fire, and as the rays from the sun, thus do his Prâ<em>n</em>as and the rest in proper order again and again proceed from him here on earth.’"},{"ref":"395.32","t":"From this very Self, abiding within his Self, come forth all Prâ<em>n</em>as (speech, &amp;c.), all worlds, all Vedas, all gods, and all beings; its Upanishad (revelation) is that it is ‘the true of the true.’ Now as from a fire of green wood, when kindled, clouds of smoke come forth by themselves (though belonging to the fire), thus from that great Being has been breathed forth all this which is the <em>Ri</em>g-veda, the Ya<em>g</em>ur-veda, the Sama-veda, the Atharvâṅgirasas (Atharva-veda), the Itihâsa (legendary stories), the Purâ<em>n</em>a (accounts of the creation, &amp;c.), Vidyâ (ceremonial doctrines), the Upanishads, the <em>S</em>lokas (verses interspersed in the Upanishads, &amp;c.), the Sûtras (compendious statements), the Anuvyâkhyânas (explanatory notes), the Vyâkhyânas (elucidations) — all these things are his."},{"ref":"395.33","t":"This fire (the Gârhapatya-fire) with five bricks is the year. And its five bricks are spring, summer, rainy season, autumn, winter; and by them the fire has a head, two sides, a centre, and a tail. This earth (the Gârhapatya-fire) here is the first sacrificial pile for Pra<em>g</em>âpati, who knows the Purusha (the Virâ<em>g</em>). It presented the sacrificer to Vâyu, (the wind) by lifting him with the hands to the sky. That Vâyu is Prâ<em>n</em>a (Hira<em>n</em>yagarbha)."},{"ref":"395.33a","t":"Prâ<em>n</em>a is Agni (the Dakshi<em>n</em>âgni-fire), and its bricks are the five vital breaths, Prâ<em>n</em>a, Vyâna, Apâna, Samâna, Udâna; and by them the fire has a head, two sides, a centre, and a tail. This sky (the Dakshi<em>n</em>âgni-fire) here is the second sacrificial pile for Pra<em>g</em>âpati, who knows the Purusha. It presented the sacrificer to Indra, by lifting him with the hands to heaven. That Indra is Âditya, the sun."},{"ref":"395.33b","t":"That (Indra) is the Agni (the Âhavanîya-fire), and its bricks are the <em>Rik</em>, the Ya<em>g</em>ush, the Sâman, the Atharvâṅgirasas, the Itihâsa, and the Purâ<em>n</em>a; and by them the fire has a head, two sides, a tail, and a centre. This heaven (Âhavanîya-fire) is the third sacrificial pile for Pra<em>g</em>âpati, who knows the Purusha. With the hands it makes a present of the sacrificer to the Knower of the Self (Pra<em>g</em>âpati); then the Knower of the Self, lifting him up, presented him to Brahman. In him he becomes full of happiness and joy."},{"ref":"395.34","t":"The earth is the Gârhapatya-fire, the sky the Dakshina-fire, the heaven the Âhavanîya-fire; and therefore they are also the Pavamâna (pure), the Pâvaka (purifying), and the <em>S</em>u<em>k</em>i (bright). By this (by the three deities, Pavamâna, Pâvaka, and <em>S</em>u<em>k</em>i) the sacrifice (of the three fires, the Gârhapatya, Dakshi<em>n</em>a, and Âhavanîya) is manifested. And because the digestive fire also is a compound of the Pavamâna, Pâvaka, and <em>S</em>u<em>k</em>i, therefore that fire is to receive oblations, is to be laid with bricks, is to be praised, and to be meditated on. The sacrificer, when he has seized the oblation, wishes to perform his meditation of the deity:"},{"ref":"395.34a","t":"‘The gold-coloured bird abides in the heart, and in the sun — a diver bird, a swan, strong in splendour; him we worship in the fire.’"},{"ref":"395.34b","t":"Having recited the verse, he discovers its meaning, viz. the adorable splendour of Savit<em>ri</em> (sun) is to be meditated on by him who, abiding within his mind, meditates thereon. Here he attains the place of rest for the mind, he holds it within his own Self. On this there are the following verses:"},{"ref":"395.34c","t":"(1) As a fire without fuel becomes quiet in its place, thus do the thoughts, when all activity ceases, become quiet in their place."},{"ref":"395.34d","t":"(2) Even in a mind which loves the truth and has gone to rest in itself there arise, when it is deluded by the objects of sense, wrongs resulting from former acts."},{"ref":"395.34e","t":"(3) For thoughts alone cause the round of births; let a man strive to purify his thoughts. What a man thinks, that he is: this is the old secret."},{"ref":"395.34f","t":"(4) By the serenity of his thoughts a man blots out all actions, whether good or bad. Dwelling within his Self with serene thoughts, he obtains imperishable happiness."},{"ref":"395.34g","t":"(5) If the thoughts of a man were so fixed on Brahman as they are on the things of this world, who would not then be freed from bondage?"},{"ref":"395.34h","t":"(6) The mind, it is said, is of two kinds, pure or impure; impure from the contact with lust, pure when free from lust."},{"ref":"395.34i","t":"(7) When a man, having freed his mind from sloth, distraction, and vacillation, becomes as it were delivered from his mind, that is the highest point."},{"ref":"395.34j","t":"(8) The mind must be restrained in the heart till it comes to an end; — that is knowledge, that is liberty: all the rest are extensions of the ties (which bind us to this life)."},{"ref":"395.34k","t":"(9) That happiness which belongs to a mind which by deep meditation has been washed clean from all impurity and has entered within the Self, cannot be described here by words; it can be felt by the inward power only."},{"ref":"395.34l","t":"(10) Water in water, fire in fire, ether in ether, no one can distinguish them; likewise a man whose mind has entered (till it cannot be distinguished from the Self), attains liberty."},{"ref":"395.34m","t":"(11) Mind alone is the cause of bondage and liberty for men; if attached to the world, it becomes bound; if free from the world, that is liberty."},{"ref":"395.34n","t":"Therefore those who do not offer the Agnihotra (as described above), who do not lay the fires (with the bricks, as described above), who are ignorant (of the mind being the cause of the round of births), who do not meditate (on the Self in the solar orb) are debarred from remembering the ethereal place of Brahman. Therefore that fire is to receive oblations, is to be laid with bricks, is to be praised, to be meditated on."},{"ref":"395.35","t":"Adoration to Agni, the dweller on earth, who remembers his world. Grant that world to this thy worshipper!"},{"ref":"395.35a","t":"Adoration to Vâyu, the dweller in the sky, who remembers his world. Grant that world to this thy worshipper!"},{"ref":"395.35b","t":"Adoration to Âditya, the dweller in heaven, who remembers his world. Grant that world to this thy worshipper!"},{"ref":"395.35c","t":"Adoration to Brahman, who dwells everywhere, who remembers all. Grant all to this thy worshipper!"},{"ref":"395.35d","t":"The mouth of the true (Brahman) is covered with a golden lid; open that, O Pûshan (sun), that we may go to the true one, who pervades all (Vish<em>n</em>u)."},{"ref":"395.35e","t":"He who is the person in the sun, I am he."},{"ref":"395.35f","t":"And what is meant by the true one is the essence of the sun, that which is bright, personal, sexless; a portion (only) of the light which pervades the ether; which is, as it were, in the midst of the sun, and in the eye, and in the fire. That is Brahman, that is immortal, that is splendour."},{"ref":"395.35g","t":"That is the true one, a portion (only) of the light which pervades the ether, which is in the midst of the sun, the immortal, of which Soma (the moon) and the vital breaths also are offshoots: that is Brahman, that is immortal, that is splendour."},{"ref":"395.35h","t":"That is the true one, a portion (only) of the light which pervades the ether, which in the midst of the sun shines as Ya<em>g</em>us, viz. as Om, as water, light, essence, immortal, Brahman, Bhû<em>h</em>, Bhuva<em>h</em>, Svar, Om."},{"ref":"395.35i","t":"‘The eight-footed, the bright, the swan, bound with three threads, the infinitely small, the imperishable, blind for good and evil, kindled with light — he who sees him, sees everything.’"},{"ref":"395.35j","t":"A portion (only) of the light which pervades the ether, are the two rays rising in the midst of the sun. That is the knower (the Sun), the true one. That is the Ya<em>g</em>us, that is the heat, that is Agni (fire), that is Vâyu (wind), that is breath, that is water, that is the moon, that is bright, that is immortal, that is the place of Brahman, that is the ocean of light. In that ocean the sacrificers are dissolved like salt, and that is oneness with Brahman, for all desires are there fulfilled. And here they quote:"},{"ref":"395.35k","t":"‘Like a lamp, moved by a gentle wind, he who dwells within the gods shines forth. He who knows this, he is the knower, he knows the difference (between the high and the highest Brahman); having obtained unity, he becomes identified with it."},{"ref":"395.35l","t":"They who rise up in endless number, like spray drops (from the sea), like lightnings from the light within the clouds in the highest heaven, they, when they have entered into the light of glory (Brahman), appear like so many flame-crests in the track of fire.’"},{"ref":"395.36","t":"There are two manifestations of the Brahma-light: one is tranquil, the other lively. Of that which is tranquil, the ether is the support; of that which is lively, food. Therefore (to the former) sacrifice must be offered on the house-altar with hymns, herbs, ghee, meat, cakes, sthâlîpâka, and other things; to the latter, with meat and drinks (belonging to the great sacrifices) thrown into the mouth, for the mouth is the Âhavanîya-fire; and this is done to increase our bodily vigour, to gain the world of purity, and for the sake of immortality. And here they quote:"},{"ref":"395.36a","t":"‘Let him who longs for heaven, offer an Agnihotra. By an Agnish<em>t</em>oma he wins the kingdom of Yama; by Uktha, the kingdom of Soma; by a Sho<em>d</em>asin-sacrifice, the kingdom of Sûrya; by an Atirâtra-sacrifice, the kingdom of Indra; by the sacrifices beginning with the twelve-night sacrifice and ending with the thousand years’ sacrifice, the world of Pra<em>g</em>âpati."},{"ref":"395.36b","t":"As a lamp burns so long as the vessel that holds the wick is filled with oil, these two, the Self and the bright Sun, remain so long as the egg (of the world) and he who dwells within it hold together.’"},{"ref":"395.37","t":"Therefore let a man perform all these ceremonies with the syllable Om (at the beginning). Its splendour is endless, and it is declared to be threefold, in the fire (of the altar), in the sun (the deity), in the breath (the sacrificer). Now this is the channel to increase the food, which makes what is offered in the fire ascend to the sun. The sap which flows from thence, rains down as with the sound of a hymn. ‘By it there are vital breaths, from them there is offspring. And here they quote:"},{"ref":"395.37a","t":"‘The offering which is offered in the fire, goes to the sun; the sun rains it down by his rays; thus food comes, and from food the birth of living beings.’"},{"ref":"395.37b","t":"And thus he said:"},{"ref":"395.37c","t":"‘The oblation which is properly thrown on the fire, goes toward the sun; from the sun comes rain, from rain food, from food living beings’.’"},{"ref":"395.38","t":"He who offers the Agnihotra breaks through the net of desire. Then, cutting through bewilderment, never approving of anger, meditating on one desire (that of liberty), he breaks through the shrine of Brahman with its four nets, and proceeds thence to the ether. For having there broken through the (four) spheres of the Sun, the Moon, the Fire, and Goodness, he then, being purified himself, beholds dwelling in goodness, immovable, immortal, indestructible, firm, bearing the name of Vish<em>n</em>u, the highest abode, endowed with love of truth and omniscience, the self-dependent Intelligence (Brahman), standing in its own greatness. And here they quote:"},{"ref":"395.38a","t":"‘In the midst of the sun stands the moon, in the midst of the moon the fire, in the midst of fire goodness, in the midst of goodness the Eternal.’"},{"ref":"395.38b","t":"Having meditated on him who has the breadth of a thumb within the span (of the heart) in the body, who is smaller than small, he obtains the nature of the Highest; there all desires are fulfilled. And on this they quote:"},{"ref":"395.38c","t":"‘Having the breadth of a thumb within the span (of the heart) in the body, like the flame of a lamp, burning twofold or threefold, that glorified Brahman, the great God, has entered into all the worlds. Om! Adoration to Brahman! Adoration!’"},{"sp":"HDR","t":"SEVENTH PRAPÂTHAKA."},{"ref":"396.1","t":"AGNI, THE Gâyatra (metre), the Triv<em>ri</em>t (hymn), the Rathantara (song), the spring, the upward breath (prâ<em>n</em>a), the Nakshatras, the Vasus (deities) — these rise in the East; they warm, they rain, they praise (the sun), they enter again into him (the sun), they look out from him (the sun). He (the sun) is inconceivable, without form, deep, covered, blameless, solid, unfathomable, without qualities, pure, brilliant, enjoying the play of the three qualities, awful, not caused, a master-magician, the omniscient, the mighty, immeasurable, without beginning or end, blissful, unborn, wise, indescribable, the creator of all things, the self of all things, the enjoyer of all things, the ruler of all things, the centre of the centre of all things."},{"ref":"396.2","t":"Indra, the Trish<em>t</em>ubh (metre), the Pa<em>ñk</em>adasa (hymn), the B<em>ri</em>hat (song), the summer, the through-going breath (Vyâna), Soma, the Rudras — these rise in the South; they warm, they rain, they praise, they enter again into him, they look out from him. He (the sun) is without end or beginning, unmeasured, unlimited, not to be moved by another, self-dependent, without sign, without form, of endless power, the creator, the maker of light."},{"ref":"396.3","t":"The Maruts, the <em>G</em>agatî (metre), the Saptada<em>s</em>a (hymn), the Vairupa (song), the rainy season, the downward breath (apâna), <em>S</em>ukra, the Âdityas — these rise in the West; they warm, they rain, they praise, they enter again into him, they look out from him. That is the tranquil, the soundless, fearless, sorrowless, joyful, satisfied, firm, immovable, immortal, eternal, true, the highest abode, bearing the name of Vish<em>n</em>u."},{"ref":"396.4","t":"The Vi<em>s</em>ve Devas, the Anush<em>t</em>ubh (metre), the Ekavi<em>m</em>sa (hymn), the Vairâ<em>g</em>a (song), the autumn, the equal breath (samâna), Varu<em>n</em>a, the Sâdhyas — these rise in the North; they warm, they rain, they praise, they enter again into him, they look out from him. He is pure within, purifying, undeveloped, tranquil, breathless, selfless, endless."},{"ref":"396.5","t":"Mitrâ-Varu<em>n</em>au, the Paṅkti (metre), the Tri<em>n</em>avatrayastri<em>m</em>sa (hymns), the <em>S</em>âkvara-raivata (songs), the snowy and dewy seasons, the out-going breath (udâna), the Aṅgiras, the Moon — these rise above; they warm, they rain, they praise, they enter again into him, they look out from him — who is called Pra<em>n</em>ava (Om), the leader, consisting of light, without sleep, old age, death, and sorrow."},{"ref":"396.6","t":"<em>S</em>ani (Saturn), Rahu and Ketu (the ascending and descending nodes), the serpents, Rakshas, Yakshas, men, birds, <em>s</em>arabhas, elephants, &amp;c. — these rise below; they warm, they rain, they praise, they enter again into him, they look out from him — he who is wise, who keeps things in their right place, the centre of all, the imperishable, the pure, the purifier, the bright, the patient, the tranquil."},{"ref":"396.7","t":"And he is indeed the Self, smaller (than small) within the heart, kindled like fire, endowed with all forms. Of him is all this food, within him all creatures are woven. That Self is free from sin, free from old age, from death and grief, from hunger and thirst, imagining nothing but what it ought to imagine, and desiring nothing but what it ought to desire. He is the highest lord, he is the supreme master of all beings, the guardian of all beings, a boundary keeping all things apart in their right places. He the Self, the lord, is indeed Sambhu, Bhava, Rudra, Pra<em>g</em>âpati, the creator of all, Hira<em>n</em>yagarbha, the true, breath, the swan, the ruler, the eternal, Vish<em>n</em>u, Nârâya<em>n</em>a. And he who abides in the fire, and he who abides in the heart, and he who abides in the sun, they are one and the same. To thee who art this, endowed with all forms, settled in the true ether, be adoration!"},{"ref":"396.8","t":"Now follow the impediments in the way of knowledge, O King! This is indeed the origin of the net of bewilderment, that one who is worthy of heaven lives with those who are not worthy of heaven. That is it. Though they have been told that there is a grove before them, they cling to a small shrub. And others also who are always merry, always abroad, always begging, always making a living by handiwork; and others who are begging in towns, performing sacrifices for those who are not allowed to offer sacrifices, who make themselves the pupils of <em>S</em>ûdras, and <em>S</em>ûdras who know the sacred books; and others who are malignant, who use bad language, dancers, prize-fighters, travelling mendicants, actors, those who have been degraded in the king’s service; and others who for money pretend that they can lay (the evil influences) of Yakshas, Râkshasas, ghosts, goblins, devils, serpents, imps, &amp;c.; and others who falsely wear red dresses, earrings, and skulls; and others who wish to entice by the jugglery of false arguments, mere comparisons and paralogisms, the believers in the Veda — with all these he should not live together. They are clearly thieves, and unworthy of heaven. And thus it is said:"},{"ref":"396.8a","t":"‘The world unsettled by the paralogisms of the denial of Self, by false comparisons and arguments, does not know what is the difference between Veda and philosophy.’"},{"ref":"396.9","t":"B<em>ri</em>haspati, having become <em>S</em>ukra, brought forth that false knowledge for the safety of Indra and for the destruction of the Asuras. By it they show that good is evil, and that evil is good. They say that we ought to ponder on the (new) law, which upsets the Veda and the other sacred books. Therefore let no one ponder on that false knowledge: it is wrong, it is, as it were, barren. Its reward lasts only as long as the pleasure lasts, as with one who has fallen from his caste. Let that false science not be attempted, for thus it is said:"},{"ref":"396.9a","t":"(i) Widely opposed and divergent are these two, the one known as false knowledge, the other as knowledge. I (Yama) believe Na<em>k</em>iketas to be possessed by a desire of knowledge; even many pleasures do not move thee."},{"ref":"396.9b","t":"(2) He who knows at the same time both the imperfect (sacrifice, &amp;c.) and the perfect knowledge (of the Self), he crosses death by means of the imperfect, and obtains immortality by means of the perfect knowledge."},{"ref":"396.9c","t":"(3) Those who are wrapped up in the midst of imperfect knowledge, fancying themselves alone wise and learned, they wander about floundering and deceived, like the blind led by the blind."},{"ref":"396.10","t":"The gods and the demons, wishing to know the Self, went into the presence of Brahman (their father, Pra<em>g</em>âpati). Having bowed before him, they said: ‘O blessed one, we wish to know the Self, do thou tell us.’ Then, after having pondered a long while, he thought, these demons are not yet self-subdued; therefore a very different Self was told to them (from what was told to the gods). On that Self these deluded demons take their stand, clinging to it, destroying the true means of salvation (the Veda), preaching untruth. What is untrue they see as true, as in jugglery. Therefore, what is taught in the Vedas, that is true. What is said in the Vedas, on that the wise keep their stand. Therefore let a Brâhman not read what is not of the Veda, or this will be the result."},{"ref":"396.11","t":"This is indeed the nature of it (the Veda), the supreme light of the ether which is within the heart. This is taught as threefold, in the fire, in the sun, in the breath. This is indeed the nature of it, the syllable Om, of the ether which is within the heart. By it (by the Om) that (light) starts, rises, breathes forth, becomes for ever the means of the worship and knowledge of Brahman. That (light, in the shape of Om), when there is breathing, takes the place of the internal heat, free from all brightness. This is like the action of smoke; for when there is a breath of air, the smoke, first rising to the sky in one column, follows afterwards every bough, envelopes it and takes its shape. It is like throwing salt (into water), like heating ghee. The Veda comes and goes like the dissolving view of a master-magician. And here they quote:"},{"ref":"396.11a","t":"‘Why then is it called “like lightning?” Because as soon as it comes forth (as Om) it lights up the whole body. Therefore let a man worship that boundless light by the syllable Om.’"},{"ref":"396.11b","t":"(1) The man in the eye who abides in the right eye, he is Indra, and his wife abides in the left eye."},{"ref":"396.11c","t":"(2) The union of these two takes place in the cavity within the heart, and the ball of blood which is there, that is indeed the vigour and life of these two."},{"ref":"396.11d","t":"(3) There is a channel going from the heart so far, and fixed in that eye; that is the artery for both of them, being one, divided into two."},{"ref":"396.11e","t":"(4) The mind excites the fire of the body, that fire stirs the breath, and the breath, moving in the chest, produces the low sound."},{"ref":"396.11f","t":"(5) Brought forth by the touch of the fire, as with a churning-stick, it is at first a minim, from the minim it becomes in the throat a double minim; on the tip of the tongue know that it is a treble minim, and, when uttered, they call it the alphabet (στοιχεῖα)."},{"ref":"396.11g","t":"(6) He who sees this, does not see death, nor disease, nor misery, for seeing he sees all (objectively, not as affecting him subjectively); he becomes all everywhere (he becomes Brahman)."},{"ref":"396.11h","t":"(7) There is the person in the eye, there is he who walks as in sleep, he who is sound asleep, and he who is above the sleeper: these are the four conditions (of the Self), and the fourth is greater than all."},{"ref":"396.11i","t":"(8) Brahman with one foot moves in the three, and Brahman with three feet is in the last."},{"ref":"396.11j","t":"It is that both the true (in the fourth condition) and the untrue (in the three conditions) may have their desert, that the Great Self (seems to) become two, yes, that he (seems to) become two."},{"sp":"HDR","t":"DETAILED TABLE OF CONTENTS"},{"ref":"397.1","t":"Dedication"},{"ref":"397.2","t":"<em>Preface to the Sacred Books of the East</em>"},{"ref":"397.3","t":"<em>Program of a Translation of the Sacred Books of the East</em>"},{"ref":"397.4","t":"<em>Transliteration of Oriental Alphabets</em>"},{"ref":"397.5","t":"<em>PART I.</em>"},{"ref":"397.6","t":"<em>Introduction to the Upanishads</em>"},{"ref":"397.7","t":"Rammohun Roy"},{"ref":"397.8","t":"Position of the Upanishads in Vedic Literature"},{"ref":"397.9","t":"Different Classes of Upanishads"},{"ref":"397.10","t":"Critical Treatment of the Text of the Upanishads"},{"ref":"397.11","t":"Meaning of the Word ‘Upanishad’"},{"ref":"397.12","t":"Works on the Upanishads"},{"ref":"397.13","t":"I. The Khandogya-Upanishad"},{"ref":"397.14","t":"II. The Talavakara-Upanishad"},{"ref":"397.15","t":"III. The Aitareya-Aranyaka"},{"ref":"397.16","t":"IV. The KaushItaki-BrAhmana-Upanishad"},{"ref":"397.17","t":"V. The Vagasaneyi-Samhita-Upanishad"},{"ref":"397.18","t":"<em>Khandogya-Upanishad</em>"},{"ref":"397.19","t":"First Prapathaka"},{"ref":"397.20","t":"First Khanda"},{"ref":"397.21","t":"Second Kha<em>nd</em>a"},{"ref":"397.22","t":"Third Khanda"},{"ref":"397.23","t":"Fourth Khanda"},{"ref":"397.24","t":"Fifth Khanda"},{"ref":"397.25","t":"Sixth Khanda"},{"ref":"397.26","t":"Seventh Khanda"},{"ref":"397.27","t":"Eighth Khanda"},{"ref":"397.28","t":"Ninth Khanda"},{"ref":"397.29","t":"Tenth Khanda"},{"ref":"397.30","t":"Eleventh Khanda"},{"ref":"397.31","t":"Twelfth Khanda"},{"ref":"397.32","t":"Thirteenth Kha<em>nd</em>a"},{"ref":"397.33","t":"Second Prapathaka"},{"ref":"397.34","t":"First Khanda"},{"ref":"397.35","t":"Second Khanda"},{"ref":"397.36","t":"Third Khanda"},{"ref":"397.37","t":"Fourth Khanda"},{"ref":"397.38","t":"Fifth Khanda"},{"ref":"397.39","t":"Sixth Khanda"},{"ref":"397.40","t":"Seventh Khanda"},{"ref":"397.41","t":"Eighth Khanda"},{"ref":"397.42","t":"Ninth Khanda"},{"ref":"397.43","t":"Tenth Khanda"},{"ref":"397.44","t":"Eleventh Kha<em>nd</em>a"},{"ref":"397.45","t":"Twelfth Khanda"},{"ref":"397.46","t":"Thirteenth Khanda"},{"ref":"397.47","t":"Fourteenth Khanda"},{"ref":"397.48","t":"Fifteenth Khanda"},{"ref":"397.49","t":"Sixteenth Khanda"},{"ref":"397.50","t":"Seventeenth Khanda"},{"ref":"397.51","t":"Eighteenth Khanda"},{"ref":"397.52","t":"Nineteenth Khanda"},{"ref":"397.53","t":"Twentieth Khanda"},{"ref":"397.54","t":"Twenty-First Khanda"},{"ref":"397.55","t":"Twenty-Second Kha<em>nd</em>a"},{"ref":"397.56","t":"Twenty-Third Khanda"},{"ref":"397.57","t":"Twenty-Fourth Khanda"},{"ref":"397.58","t":"Third Prapathaka 158"},{"ref":"397.59","t":"Second Khanda"},{"ref":"397.60","t":"Third Khanda"},{"ref":"397.61","t":"Fourth Khanda"},{"ref":"397.62","t":"Fifth Khanda"},{"ref":"397.63","t":"Sixth Khanda"},{"ref":"397.64","t":"Seventh Khanda"},{"ref":"397.65","t":"Eighth Khanda"},{"ref":"397.66","t":"Ninth Khanda"},{"ref":"397.67","t":"Tenth Khanda"},{"ref":"397.68","t":"Eleventh Khanda"},{"ref":"397.69","t":"Twelfth Khanda"},{"ref":"397.70","t":"Thirteenth Kha<em>nd</em>a"},{"ref":"397.71","t":"Fourteenth Khanda"},{"ref":"397.72","t":"Fifteenth Kha<em>nd</em>a 182"},{"ref":"397.73","t":"Sixteenth Kha<em>nd</em>a 185"},{"ref":"397.74","t":"Seventeenth Kha<em>nd</em>a 186"},{"ref":"397.75","t":"Eighteenth Kha<em>nd</em>a 190"},{"ref":"397.76","t":"Nineteenth Khanda"},{"ref":"397.77","t":"Fourth Prapathaka 194"},{"ref":"397.78","t":"Second Khanda"},{"ref":"397.79","t":"Third Khanda"},{"ref":"397.80","t":"Fourth Kha<em>nd</em>a 206"},{"ref":"397.81","t":"Fifth Khanda"},{"ref":"397.82","t":"Sixth Khanda"},{"ref":"397.83","t":"Seventh Khanda"},{"ref":"397.84","t":"Eighth Khanda"},{"ref":"397.85","t":"Ninth Khanda"},{"ref":"397.86","t":"Tenth Kha<em>nd</em>a 209"},{"ref":"397.87","t":"Eleventh Khanda"},{"ref":"397.88","t":"Twelfth Khanda"},{"ref":"397.89","t":"Thirteenth Khanda"},{"ref":"397.90","t":"Fourteenth Khanda"},{"ref":"397.91","t":"Fifteenth Khanda"},{"ref":"397.92","t":"Sixteenth Kha<em>nd</em>a 220"},{"ref":"397.93","t":"Seventeenth Khanda"},{"ref":"397.94","t":"Fifth Prapathaka"},{"ref":"397.95","t":"First Khanda"},{"ref":"397.96","t":"Second Khanda"},{"ref":"397.97","t":"Third Kha<em>nd</em>a 236"},{"ref":"397.98","t":"Fourth Kha<em>nd</em>a 244"},{"ref":"397.99","t":"Fifth Khanda"},{"ref":"397.100","t":"Sixth Khanda"},{"ref":"397.101","t":"Seventh Khanda"},{"ref":"397.102","t":"Eighth Khanda"},{"ref":"397.103","t":"Ninth Khanda"},{"ref":"397.104","t":"Tenth Khanda"},{"ref":"397.105","t":"Eleventh Kha<em>nd</em>a 257"},{"ref":"397.106","t":"Twelfth Khanda"},{"ref":"397.107","t":"Thirteenth Khanda"},{"ref":"397.108","t":"Fourteenth Khanda"},{"ref":"397.109","t":"Fifteenth Khanda"},{"ref":"397.110","t":"Sixteenth Khanda"},{"ref":"397.111","t":"Seventeenth Khanda"},{"ref":"397.112","t":"Eighteenth Khanda"},{"ref":"397.113","t":"Nineteenth Khanda"},{"ref":"397.114","t":"Twentieth Khanda"},{"ref":"397.115","t":"Twenty-First Khanda"},{"ref":"397.116","t":"Twenty-Second Khanda"},{"ref":"397.117","t":"Twenty-Third Khanda"},{"ref":"397.118","t":"Twenty-Fourth Khanda"},{"ref":"397.119","t":"Sixth Prapathaka"},{"ref":"397.120","t":"First Khanda"},{"ref":"397.121","t":"Second Kha<em>nd</em>a 269"},{"ref":"397.122","t":"Third Khanda"},{"ref":"397.123","t":"Fourth Khanda"},{"ref":"397.124","t":"Fifth Khanda"},{"ref":"397.125","t":"Sixth Khanda"},{"ref":"397.126","t":"Seventh Khanda"},{"ref":"397.127","t":"Eighth Khanda"},{"ref":"397.128","t":"Ninth Khanda"},{"ref":"397.129","t":"Tenth Kha<em>nd</em>a 288"},{"ref":"397.130","t":"Eleventh Kha<em>nd</em>a 289"},{"ref":"397.131","t":"Twelfth Kha<em>nd</em>a 291"},{"ref":"397.132","t":"Thirteenth Kha<em>nd</em>a 292"},{"ref":"397.133","t":"Fourteenth Kha<em>nd</em>a 294"},{"ref":"397.134","t":"Fifteenth Kha<em>nd</em>a 298"},{"ref":"397.135","t":"Sixteenth Kha<em>nd</em>a 299"},{"ref":"397.136","t":"Seventh Prapathaka"},{"ref":"397.137","t":"First Khanda"},{"ref":"397.138","t":"Second Khanda"},{"ref":"397.139","t":"Third Khanda"},{"ref":"397.140","t":"Fourth Khanda"},{"ref":"397.141","t":"Fifth Khanda"},{"ref":"397.142","t":"Sixth Khanda"},{"ref":"397.143","t":"Seventh Khanda"},{"ref":"397.144","t":"Eighth Khanda"},{"ref":"397.145","t":"Ninth Khanda"},{"ref":"397.146","t":"Tenth Khanda"},{"ref":"397.147","t":"Eleventh Khanda"},{"ref":"397.148","t":"Twelfth Khanda"},{"ref":"397.149","t":"Thirteenth Khanda"},{"ref":"397.150","t":"Fourteenth Khanda"},{"ref":"397.151","t":"Fifteenth Khanda"},{"ref":"397.152","t":"Sixteenth Kha<em>nd</em>a 317"},{"ref":"397.153","t":"Seventeenth Khanda"},{"ref":"397.154","t":"Eighteenth Khanda"},{"ref":"397.155","t":"Nineteenth Khanda"},{"ref":"397.156","t":"Twentieth Khanda"},{"ref":"397.157","t":"Twenty-First Khanda"},{"ref":"397.158","t":"Twenty-Second Khanda"},{"ref":"397.159","t":"Twenty-Third Khanda"},{"ref":"397.160","t":"Twenty-Fourth Khanda"},{"ref":"397.161","t":"Twenty-Fifth Khanda"},{"ref":"397.162","t":"Twenty-Sixth Khanda"},{"ref":"397.163","t":"Eighth Prapathaka 325"},{"ref":"397.164","t":"Second Khanda"},{"ref":"397.165","t":"Third Khanda"},{"ref":"397.166","t":"Fourth Khanda"},{"ref":"397.167","t":"Fifth Khanda"},{"ref":"397.168","t":"Sixth Khanda"},{"ref":"397.169","t":"Seventh Kha<em>nd</em>a 342"},{"ref":"397.170","t":"Eighth Khanda"},{"ref":"397.171","t":"Ninth Khanda"},{"ref":"397.172","t":"Tenth Khanda"},{"ref":"397.173","t":"Eleventh Khanda"},{"ref":"397.174","t":"Twelfth Khanda"},{"ref":"397.175","t":"Thirteenth Kha<em>nd</em>a 359"},{"ref":"397.176","t":"Fourteenth Khanda"},{"ref":"397.177","t":"Fifteenth Khanda"},{"ref":"397.178","t":"<em>Talavakara or Kena-Upanishad</em>"},{"ref":"397.179","t":"First Khanda"},{"ref":"397.180","t":"Second Khanda"},{"ref":"397.181","t":"Third Khanda"},{"ref":"397.182","t":"Fourth Khanda"},{"ref":"397.183","t":"<em>Aitareya-Aranyaka</em>"},{"ref":"397.184","t":"First Aranyaka"},{"ref":"397.185","t":"First Adhyaya. First Khanda"},{"ref":"397.186","t":"First Adhyaya. Second Khanda"},{"ref":"397.187","t":"First Adhyaya. Third Kha<em>nd</em>a 389"},{"ref":"397.188","t":"First Adhyaya. Fourth Kha<em>nd</em>a 393"},{"ref":"397.189","t":"Second Adhyaya. First Kha<em>nd</em>a 395"},{"ref":"397.190","t":"Second Adhyaya. Second Kha<em>nd</em>a 406"},{"ref":"397.191","t":"Second Adhyaya. Third Kha<em>nd</em>a 416"},{"ref":"397.192","t":"Second Adhyaya. Fourth Khanda"},{"ref":"397.193","t":"Third Adhyaya. First Khanda"},{"ref":"397.194","t":"Third Adhyaya. Second Khanda"},{"ref":"397.195","t":"Third Adhyaya. Third Khanda"},{"ref":"397.196","t":"Third Adhyaya. Fourth Kha<em>nd</em>a 432"},{"ref":"397.197","t":"Third Adhyaya. Fifth Khanda"},{"ref":"397.198","t":"Third Adhyaya. Sixth Khanda"},{"ref":"397.199","t":"Third Adhyaya. Seventh Khanda"},{"ref":"397.200","t":"Third Adhyaya. Eighth Khanda"},{"ref":"397.201","t":"Fourth Adhyaya. First Khanda"},{"ref":"397.202","t":"Fourth Adhyaya. Second Khanda"},{"ref":"397.203","t":"Fourth Adhyaya. Third Khanda"},{"ref":"397.204","t":"Fifth Adhyaya. First Khanda"},{"ref":"397.205","t":"Fifth Adhyaya. Second Khanda"},{"ref":"397.206","t":"Fifth Adhyaya. Third Kha<em>nd</em>a 486"},{"ref":"397.207","t":"Second Aranyaka"},{"ref":"397.208","t":"First Adhyaya. First Khanda"},{"ref":"397.209","t":"First Adhyaya. Second Khanda"},{"ref":"397.210","t":"First Adhyaya. Third Khanda"},{"ref":"397.211","t":"First Adhyaya. Fourth Khanda"},{"ref":"397.212","t":"First Adhyaya. Fifth Khanda"},{"ref":"397.213","t":"First Adhyaya. Sixth Khanda"},{"ref":"397.214","t":"First Adhyaya. Seventh Khanda"},{"ref":"397.215","t":"First Adhyaya. Eighth Khanda 515"},{"ref":"397.216","t":"Second Adhyaya. 518"},{"ref":"397.217","t":"First Khanda"},{"ref":"397.218","t":"Second Adhyaya. Second Khanda"},{"ref":"397.219","t":"Second Adhyaya. Third Khanda"},{"ref":"397.220","t":"Second Adhyaya. Fourth Khanda"},{"ref":"397.221","t":"Third Adhyaya. 541 First Khanda"},{"ref":"397.222","t":"Third Adhyaya. Second Kha<em>nd</em>a 544"},{"ref":"397.223","t":"Third Adhyaya. Third Khanda"},{"ref":"397.224","t":"Third Adhyaya. Fourth Khanda"},{"ref":"397.225","t":"Third Adhyaya. Fifth Khanda"},{"ref":"397.226","t":"Third Adhyaya. Sixth Khanda"},{"ref":"397.227","t":"Third Adhyaya. Seventh Khanda"},{"ref":"397.228","t":"Third Adhyaya. Eighth Khanda"},{"ref":"397.229","t":"Fourth Adhyaya. First Khanda"},{"ref":"397.230","t":"Fourth Adhyaya. Second Khanda"},{"ref":"397.231","t":"Fourth Adhyaya. Third Khanda"},{"ref":"397.232","t":"Fifth Adhyaya. First Khanda"},{"ref":"397.233","t":"Sixth Adhyaya. First Khanda"},{"ref":"397.234","t":"Seventh Adhyaya. 606 First Khanda"},{"ref":"397.235","t":"Third Aranyaka"},{"ref":"397.236","t":"First Adhyaya. First Khanda"},{"ref":"397.237","t":"First Adhyaya. Second Khanda"},{"ref":"397.238","t":"First Adhyaya. Third Kha<em>nd</em>a 624"},{"ref":"397.239","t":"First Adhyaya. Fourth Khanda"},{"ref":"397.240","t":"First Adhyaya. Fifth Khanda"},{"ref":"397.241","t":"First Adhyaya. Sixth Khanda"},{"ref":"397.242","t":"Second Adhyaya. 643 First Khanda"},{"ref":"397.243","t":"Second Adhyaya. Second Khanda"},{"ref":"397.244","t":"Second Adhyaya. Third Khanda"},{"ref":"397.245","t":"Second Adhyaya. Fourth Khanda"},{"ref":"397.246","t":"Second Adhyaya. Fifth Kha<em>nd</em>a 666"},{"ref":"397.247","t":"Second Adhyaya. Sixth Khanda"},{"ref":"397.248","t":"<em>Kaushitaki-Upanishad</em>"},{"ref":"397.249","t":"First Adhyaya"},{"ref":"397.250","t":"Second Adhyaya"},{"ref":"397.251","t":"Third Adhyaya"},{"ref":"397.252","t":"Fourth Adhyaya"},{"ref":"397.253","t":"<em>Vagasaneyi-Samhita-Upanishad, Sometimes Called Isavasya or Isa-Upanishad</em>"},{"ref":"397.254","t":"<em>PART II.</em>"},{"ref":"397.255","t":"<em>INTRODUCTION.</em>"},{"ref":"397.256","t":"I. The KATHA-UPANISHAD."},{"ref":"397.257","t":"II. The MUNDAKA-UPANISHAD."},{"ref":"397.258","t":"III. The TAITTIRÎYAKA-UPANISHAD."},{"ref":"397.259","t":"IV. The BRIHADÂRANYAKA-UPANISHAD."},{"ref":"397.260","t":"V. The SVETÂSVATARA-UPANISHAD."},{"ref":"397.261","t":"VI. PRASÑA-UPANISHAD."},{"ref":"397.262","t":"VII. MAITRÂYANA-BRÂHMANA-UPANISHAD."},{"ref":"397.263","t":"<em>Katha-Upanishad</em>"},{"ref":"397.264","t":"FIRST ADHYÂYA."},{"ref":"397.265","t":"FIRST VALLÎ"},{"ref":"397.266","t":"SECOND VALLÎ"},{"ref":"397.267","t":"THIRD VALLÎ"},{"ref":"397.268","t":"SECOND ADHYÂYA."},{"ref":"397.269","t":"FOURTH VALLÎ."},{"ref":"397.270","t":"FIFTH VALLÎ."},{"ref":"397.271","t":"SIXTH VALLÎ."},{"ref":"397.272","t":"<em>Mundaka Upanishad</em>"},{"ref":"397.273","t":"FIRST MUNDAKA."},{"ref":"397.274","t":"FIRST KHANDA."},{"ref":"397.275","t":"SECOND KHANDA."},{"ref":"397.276","t":"SECOND MUNDAKA."},{"ref":"397.277","t":"FIRST KHANDA."},{"ref":"397.278","t":"SECOND KHANDA."},{"ref":"397.279","t":"THIRD MUNDAKA."},{"ref":"397.280","t":"FIRST KHANDA."},{"ref":"397.281","t":"SECOND KHANDA."},{"ref":"397.282","t":"<em>Taittirîyaka-Upanishad</em>"},{"ref":"397.283","t":"FIRST VALLÎ,"},{"ref":"397.284","t":"FIRST ANUVÂKA."},{"ref":"397.285","t":"SECOND ANUVÂKA."},{"ref":"397.286","t":"THIRD ANUVÂKA."},{"ref":"397.287","t":"FOURTH ANUVÂKA."},{"ref":"397.288","t":"FIFTH ANUVÂKA."},{"ref":"397.289","t":"SIXTH ANUVÂKA."},{"ref":"397.290","t":"SEVENTH ANUVÂKA."},{"ref":"397.291","t":"EIGHTH ANUVÂKA."},{"ref":"397.292","t":"NINTH ANUVÂKA."},{"ref":"397.293","t":"TENTH ANUVÂKA."},{"ref":"397.294","t":"ELEVENTH ANUVÂKA."},{"ref":"397.295","t":"TWELFTH ANUVÂKA."},{"ref":"397.296","t":"SECOND VALLÎ,"},{"ref":"397.297","t":"FIRST ANUVÂKA."},{"ref":"397.298","t":"SECOND ANUVÂKA."},{"ref":"397.299","t":"THIRD ANUVÂKA."},{"ref":"397.300","t":"FOURTH ANUVÂKA."},{"ref":"397.301","t":"FIFTH ANUVÂKA."},{"ref":"397.302","t":"SIXTH ANUVÂKA."},{"ref":"397.303","t":"SEVENTH ANUVÂKA."},{"ref":"397.304","t":"EIGHTH ANUVÂKA."},{"ref":"397.305","t":"NINTH ANUVÂKA."},{"ref":"397.306","t":"THIRD VALLÎ,"},{"ref":"397.307","t":"FIRST ANUVÂKA."},{"ref":"397.308","t":"SECOND ANUVÂKA."},{"ref":"397.309","t":"THIRD ANUVÂKA."},{"ref":"397.310","t":"FOURTH ANUVÂKA."},{"ref":"397.311","t":"FIFTH ANUVÂKA."},{"ref":"397.312","t":"SIXTH ANUVÂKA."},{"ref":"397.313","t":"SEVENTH ANUVÂKA."},{"ref":"397.314","t":"EIGHTH ANUVÂKA."},{"ref":"397.315","t":"NINTH ANUVÂKA."},{"ref":"397.316","t":"TENTH ANUVÂKA."},{"ref":"397.317","t":"<em>Brihadâranyaka Upanishad</em>"},{"ref":"397.318","t":"FIRST ADHYÂYA."},{"ref":"397.319","t":"FIRST BRÂHMANA."},{"ref":"397.320","t":"SECOND BRÂHMANA."},{"ref":"397.321","t":"THIRD BRÂHMANA."},{"ref":"397.322","t":"FOURTH BRÂHMANA."},{"ref":"397.323","t":"FIFTH BRÂHMANA."},{"ref":"397.324","t":"SIXTH BRÂHMANA."},{"ref":"397.325","t":"SECOND ADHYÂYA."},{"ref":"397.326","t":"FIRST BRÂHMANA."},{"ref":"397.327","t":"SECOND BRÂHMANA."},{"ref":"397.328","t":"THIRD BRÂHMANA."},{"ref":"397.329","t":"FOURTH BRÂHMANA."},{"ref":"397.330","t":"FIFTH BRÂHMANA."},{"ref":"397.331","t":"SIXTH BRÂHMANA."},{"ref":"397.332","t":"THIRD ADHYÂYA."},{"ref":"397.333","t":"FIRST BRÂHMANA."},{"ref":"397.334","t":"SECOND BRÂHMANA."},{"ref":"397.335","t":"THIRD BRÂHMANA."},{"ref":"397.336","t":"FOURTH BRÂHMANA."},{"ref":"397.337","t":"FIFTH BRÂHMANA."},{"ref":"397.338","t":"SIXTH BRÂHMANA."},{"ref":"397.339","t":"SEVENTH BRÂHMANA."},{"ref":"397.340","t":"EIGHTH BRÂHMANA."},{"ref":"397.341","t":"NINTH BRÂHMANA."},{"ref":"397.342","t":"FOURTH ADHYÂYA."},{"ref":"397.343","t":"FIRST BRÂHMANA."},{"ref":"397.344","t":"SECOND BRÂHMANA."},{"ref":"397.345","t":"THIRD BRÂHMANA."},{"ref":"397.346","t":"FOURTH BRÂHMANA."},{"ref":"397.347","t":"FIFTH BRÂHMANA."},{"ref":"397.348","t":"SIXTH BRÂHMANA."},{"ref":"397.349","t":"FIFTH ADHYÂYA."},{"ref":"397.350","t":"FIRST BRÂHMANA."},{"ref":"397.351","t":"SECOND BRÂHMANA."},{"ref":"397.352","t":"THIRD BRÂHMANA."},{"ref":"397.353","t":"FOURTH BRÂHMANA."},{"ref":"397.354","t":"FIFTH BRÂHMANA."},{"ref":"397.355","t":"SIXTH BRÂHMANA."},{"ref":"397.356","t":"SEVENTH BRÂHMANA."},{"ref":"397.357","t":"EIGHTH BRÂHMANA."},{"ref":"397.358","t":"NINTH BRÂHMANA."},{"ref":"397.359","t":"TENTH BRÂHMANA."},{"ref":"397.360","t":"ELEVENTH BRÂHMANA."},{"ref":"397.361","t":"TWELFTH BRÂHMANA."},{"ref":"397.362","t":"THIRTEENTH BRÂHMANA."},{"ref":"397.363","t":"FOURTEENTH BRÂHMANA."},{"ref":"397.364","t":"FIFTEENTH BRÂHMANA."},{"ref":"397.365","t":"SIXTH ADHYÂYA."},{"ref":"397.366","t":"FIRST BRÂHMANA."},{"ref":"397.367","t":"SECOND BRÂHMANA."},{"ref":"397.368","t":"THIRD BRÂHMANA."},{"ref":"397.369","t":"FOURTH BRÂHMANA."},{"ref":"397.370","t":"SIXTH ADHYÂYA"},{"ref":"397.371","t":"FOURTH BRÂHMAṄA"},{"ref":"397.372","t":"FIFTH BRÂHMANA."},{"ref":"397.373","t":"<em>Svetâsvatara Upanishad</em>"},{"ref":"397.374","t":"FIRST ADHYÂYA."},{"ref":"397.375","t":"SECOND ADHYÂYA."},{"ref":"397.376","t":"THIRD ADHYÂYA."},{"ref":"397.377","t":"FOURTH ADHYÂYA."},{"ref":"397.378","t":"FIFTH ADHYÂYA."},{"ref":"397.379","t":"SIXTH ADHYÂYA."},{"ref":"397.380","t":"<em>Prasña Upanishad</em>"},{"ref":"397.381","t":"FIRST QUESTION."},{"ref":"397.382","t":"SECOND QUESTION."},{"ref":"397.383","t":"THIRD QUESTION."},{"ref":"397.384","t":"FOURTH QUESTION."},{"ref":"397.385","t":"FIFTH QUESTION."},{"ref":"397.386","t":"SIXTH QUESTION."},{"ref":"397.387","t":"<em>Maitrâyana Brâhmana Upanishad</em>"},{"ref":"397.388","t":"FIRST PRAPÂTHAKA."},{"ref":"397.389","t":"SECOND PRAPÂTHAKA."},{"ref":"397.390","t":"THIRD PRAPÂTHAKA."},{"ref":"397.391","t":"FOURTH PRAPÂTHAKA."},{"ref":"397.392","t":"FIFTH PRAPÂTHAKA."},{"ref":"397.393","t":"SIXTH PRAPÂTHAKA."},{"ref":"397.394","t":"SEVENTH PRAPÂTHAKA."},{"ref":"397.395","t":"<em>DETAILED TABLE OF CONTENTS</em>"}],"footnotes":[]},{"meta":{"key":"upan-b","en":"The Upanishads","gr":"उपनिषद्","color":"#6b5a8c","author":"The Upanishads","kind":"prose","hidden":true},"text":{"title":"The Upanishads","greek":"उपनिषद्","translator":"Swami Paramananda, 1919","kind":"prose","reference":{"label":"Section","abbr":"§","placeholder":"e.g. 2.5"},"transPair":{"a":"upan","b":"upan-b","c":"upan-c"},"transSelf":"b"},"content":[{"sp":"HDR","t":"The Upanishads (Paramananda 1919 Translation)"},{"ref":"1.1","t":"<em>Translated and Commentated by Swami Paramananda, 1919</em>"},{"ref":"1.2","t":"FROM THE ORIGINAL SANSKRIT TEXT"},{"sp":"HDR","t":"Isa-Upanishad"},{"ref":"4.1","t":"THIS UPANISHAD DESIRES its title from the opening words Isa-vasya, “God-covered.” The use of Isa (Lord) — a more personal name of the Supreme Being than Brahman, Atman or Self, the names usually found in the Upanishads — constitutes one of its peculiarities. It forms the closing chapter of the Yajur-Veda, known as Shukla (White)."},{"ref":"4.2","t":"Oneness of the Soul and God, and the value of both faith and works as means of ultimate attainment are the leading themes of this Upanishad. The general teaching of the Upanishads is that works alone, even the highest, can bring only temporary happiness and must inevitably bind a man unless through them he gains knowledge of his real Self. To help him acquire this knowledge is the aim of this and all Upanishads."},{"ref":"4.3","t":"Isa-Upanishad"},{"ref":"4.4","t":"Peace Chant"},{"ref":"4.5","t":"OM! That (the Invisible-Absolute) is whole; whole is this (the visible phenomenal); from the Invisible Whole comes forth the visible whole. Though the visible whole has come out from that Invisible Whole, yet the Whole remains unaltered."},{"ref":"4.6","t":"OM! PEACE! PEACE! PEACE!"},{"ref":"4.7","t":"The indefinite term “That” is used in the Upanishads to designate the Invisible-Absolute, because no word or name can fully define It. A finite object, like a table or a tree, can be defined; but God, who is infinite and unbounded, cannot be expressed by finite language. Therefore the Rishis or Divine Seers, desirous not to limit the Unlimited, chose the indefinite term “That” to designate the Absolute."},{"ref":"4.8","t":"In the light of true wisdom the phenomenal and the Absolute are inseparable. All existence is in the Absolute; and whatever exists, must exist in It; hence all manifestation is merely a modification of the One Supreme Whole, and neither increases nor diminishes It. The Whole therefore remains unaltered."},{"ref":"4.9","t":"I"},{"ref":"4.10","t":"All this, whatsoever exists in the universe, should be covered by the Lord. Having renounced (the unreal), enjoy (the Real). Do not covet the wealth of any man."},{"ref":"4.11","t":"We cover all things with the Lord by perceiving the Divine Presence everywhere. When the consciousness is firmly fixed in God, the conception of diversity naturally drops away; because the One Cosmic Existence shines through all things. As we gain the light of wisdom, we cease to cling to the unrealities of this world and we find all our joy in the realm of Reality."},{"ref":"4.12","t":"The word “enjoy” is also interpreted by the great commentator Sankaracharya as “protect,” because knowledge of our true Self is the greatest protector and sustainer. If we do not have this knowledge, we cannot be happy; because nothing on this external plane of phenomena is permanent or dependable. He who is rich in the knowledge of the Self does not covet external power or possession."},{"ref":"4.13","t":"II"},{"ref":"4.14","t":"If one should desire to live in this world a hundred years, one should live performing Karma (righteous deeds). Thus thou mayest live; there is no other way. By doing this, Karma (the fruits of thy actions) will not defile thee."},{"ref":"4.15","t":"If a man still clings to long life and earthly possessions, and is therefore unable to follow the path of Self-knowledge (Gnana-Nishta) as prescribed in the first Mantram (text), then he may follow the path of right action (Karma-Nishta). Karma here means actions performed without selfish motive, for the sake of the Lord alone. When a man performs actions clinging blindly to his lower desires, then his actions bind him to the plane of ignorance or the plane of birth and death; but when the same actions are performed with surrender to God, they purify and liberate him."},{"ref":"4.16","t":"III"},{"ref":"4.17","t":"After leaving their bodies, they who have killed the Self go to the worlds of the Asuras, covered with blinding ignorance."},{"ref":"4.18","t":"The idea of rising to bright regions as a reward for well-doers, and of falling into realms of darkness as a punishment for evil-doers is common to all great religions. But Vedanta claims that this condition of heaven and hell is only temporary; because our actions, being finite, can produce only a finite result."},{"ref":"4.19","t":"What does it mean “to kill the Self?” How can the immortal Soul ever be destroyed? It cannot be destroyed, it can only be obscured. Those who hold themselves under the sway of ignorance, who serve the flesh and neglect the Atman or the real Self, are not able to perceive the effulgent and indestructible nature of their Soul; hence they fall into the realm where the Soul light does not shine. Here the Upanishad shows that the only hell is absence of knowledge. As long as man is overpowered by the darkness of ignorance, he is the slave of Nature and must accept whatever comes as the fruit of his thoughts and deeds. When he strays into the path of unreality, the Sages declare that he destroys himself; because he who clings to the perishable body and regards it as his true Self must experience death many times."},{"ref":"4.20","t":"IV"},{"ref":"4.21","t":"That One, though motionless, is swifter than the mind. The senses can never overtake It, for It ever goes before. Though immovable, It travels faster than those who run. By It the all-pervading air sustains all living beings."},{"ref":"4.22","t":"This verse explains the character of the Atman or Self. A finite object can be taken from one place and put in another, but it can only occupy one space at a time. The Atman, however, is present everywhere; hence, though one may run with the greatest swiftness to overtake It, already It is there before him."},{"ref":"4.23","t":"Even the all-pervading air must be supported by this Self, since It is infinite; and as nothing can live without breathing air, all living things must draw their life from the Cosmic Self."},{"ref":"4.24","t":"V"},{"ref":"4.25","t":"It moves and It moves not. It is far and also It is near. It is within and also It is without all this."},{"ref":"4.26","t":"It is near to those who have the power to understand It, for It dwells in the heart of every one; but It seems far to those whose mind is covered by the clouds of sensuality and self-delusion. It is within, because It is the innermost Soul of all creatures; and It is without as the essence of the whole external universe, infilling it like the all-pervading ether."},{"ref":"4.27","t":"VI"},{"ref":"4.28","t":"He who sees all beings in the Self and the Self in all beings, he never turns away from It (the Self)."},{"ref":"4.29","t":"VII"},{"ref":"4.30","t":"He who perceives all beings as the Self for him how can there be delusion or grief, when he sees this oneness (everywhere)?"},{"ref":"4.31","t":"He who perceives the Self everywhere never shrinks from anything, because through his higher consciousness he feels united with all life. When a man sees God in all beings and all beings in God, and also God dwelling in his own Soul, how can he hate any living thing? Grief and delusion rest upon a belief in diversity, which leads to competition and all forms of selfishness. With the realization of oneness, the sense of diversity vanishes and the cause of misery is removed."},{"ref":"4.32","t":"VIII"},{"ref":"4.33","t":"He (the Self) is all-encircling, resplendent, bodiless, spotless, without sinews, pure, untouched by sin, all-seeing, all-knowing, transcendent, self-existent; He has disposed all things duly for eternal years."},{"ref":"4.34","t":"This text defines the real nature of the Self. When our mind is cleansed from the dross of matter, then alone can we behold the vast, radiant, subtle, ever-pure and spotless Self, the true basis of our existence."},{"ref":"4.35","t":"IX"},{"ref":"4.36","t":"They enter into blind darkness who worship Avidya (ignorance and delusion); they fall, as it were, into greater darkness who worship Vidya (knowledge)."},{"ref":"4.37","t":"X"},{"ref":"4.38","t":"By Vidya one end is attained; by Avidya, another. Thus we have heard from the wise men who taught this."},{"ref":"4.39","t":"XI"},{"ref":"4.40","t":"He who knows at the same time both Vidya and Avidya, crosses over death by Avidya and attains immortality through Vidya."},{"ref":"4.41","t":"Those who follow or “worship” the path of selfishness and pleasure (Avidya), without knowing anything higher, necessarily fall into darkness; but those who worship or cherish Vidya (knowledge) for mere intellectual pride and satisfaction, fall into greater darkness, because the opportunity which they misuse is greater."},{"ref":"4.42","t":"In the subsequent verses Vidya and Avidya are used in something the same sense as “faith” and “works” in the Christian Bible; neither alone can lead to the ultimate goal, but when taken together they carry one to the Highest. Work done with unselfish motive purifies the mind and enables man to perceive his undying nature. From this he gains inevitably a knowledge of God, because the Soul and God are one and inseparable; and when he knows himself to be one with the Supreme and Indestructible Whole, he realizes his immortality."},{"ref":"4.43","t":"XII"},{"ref":"4.44","t":"They fall into blind darkness who worship the Unmanifested and they fall into greater darkness who worship the manifested."},{"ref":"4.45","t":"XIII"},{"ref":"4.46","t":"By the worship of the Unmanifested one end is attained; by the worship of the manifested, another. Thus we have heard from the wise men who taught us this."},{"ref":"4.47","t":"XIV"},{"ref":"4.48","t":"He who knows at the same time both the Unmanifested (the cause of manifestation) and the destructible or manifested, he crosses over death through knowledge of the destructible and attains immortality through knowledge of the First Cause (Unmanifested)."},{"ref":"4.49","t":"This particular Upanishad deals chiefly with the Invisible Cause and the visible manifestation, and the whole trend of its teaching is to show that they are one and the same, one being the outcome of the other hence no perfect knowledge is possible without simultaneous comprehension of both. The wise men declare that he who worships in a one-sided way, whether the visible or the invisible, does not reach the highest goal. Only he who has a co-ordinated understanding of both the visible and the invisible, of matter and spirit, of activity and that which is behind activity, conquers Nature and thus overcomes death. By work, by making the mind steady and by following the prescribed rules given in the Scriptures, a man gains wisdom. By the light of that wisdom he is able to perceive the Invisible Cause in all visible forms. Therefore the wise man sees Him in every manifested form. They who have a true conception of God are never separated from Him. They exist in Him and He in them."},{"ref":"4.50","t":"XV"},{"ref":"4.51","t":"The face of Truth is hidden by a golden disk. O Pushan<br>(Effulgent Being)! Uncover (Thy face) that I, the worshipper of<br>Truth, may behold Thee."},{"ref":"4.52","t":"XVI"},{"ref":"4.53","t":"O Pushan! O Sun, sole traveller of the heavens, controller of all, son of Prajapati, withdraw Thy rays and gather up Thy burning effulgence. Now through Thy Grace I behold Thy blessed and glorious form. The Purusha (Effulgent Being) who dwells within Thee, I am He."},{"ref":"4.54","t":"Here the sun, who is the giver of all light, is used as the symbol of the Infinite, giver of all wisdom. The seeker after Truth prays to the Effulgent One to control His dazzling rays, that his eyes, no longer blinded by them, may behold the Truth. Having perceived It, he proclaims: “Now I see that that Effulgent Being and I are one and the same, and my delusion is destroyed.” By the light of Truth he is able to discriminate between the real and the unreal, and the knowledge thus gained convinces him that he is one with the Supreme; that there is no difference between himself and the Supreme Truth; or as Christ said, “I and my Father are one.”"},{"ref":"4.55","t":"XVII"},{"ref":"4.56","t":"May my life-breath go to the all-pervading and immortal Prana, and let this body be burned to ashes. Om! O mind, remember thy deeds! O mind, remember, remember thy deeds! Remember!"},{"ref":"4.57","t":"Seek not fleeting results as the reward of thy actions, O mind! Strive only for the Imperishable. This Mantram or text is often chanted at the hour of death to remind one of the perishable nature of the body and the eternal nature of the Soul. When the clear vision of the distinction between the mortal body and the immortal Soul dawns in the heart, then all craving for physical pleasure or material possession drops away; and one can say, let the body be burned to ashes that the Soul may attain its freedom; for death is nothing more than the casting-off of a worn-out garment."},{"ref":"4.58","t":"XVIII"},{"ref":"4.59","t":"O Agni (Bright Being)! Lead us to blessedness by the good path. O Lord! Thou knowest all our deeds, remove all evil and delusion from us. To Thee we offer our prostrations and supplications again and again."},{"ref":"4.60","t":"<em>Here ends this Upanishad</em>"},{"ref":"4.61","t":"This Upanishad is called Isa-Vasya-Upanishad, that which gives Brahma-Vidya or knowledge of the All-pervading Deity. The dominant thought running through it is that we cannot enjoy life or realize true happiness unless we consciously “cover” all with the Omnipresent Lord. If we are not fully conscious of that which sustains our life, how can we live wisely and perform our duties? Whatever we see, movable or immovable, good or bad, it is all “That.” We must not divide our conception of the universe; for in dividing it, we have only fragmentary knowledge and we thus limit ourselves."},{"ref":"4.62","t":"He who sees all beings in his Self and his Self in all beings, he never suffers; because when he sees all creatures within his true Self, then jealousy, grief and hatred vanish. He alone can love. That AH-pervading One is self-effulgent, birthless, deathless, pure, untainted by sin and sorrow. Knowing this, he becomes free from the bondage of matter and transcends death. Transcending death means realizing the difference between body and Soul and identifying oneself with the Soul. When we actually behold the undecaying Soul within us and realize our true nature, we no longer identify ourself with the body which dies and we do not die with the body."},{"ref":"4.63","t":"Self-knowledge has always been the theme of the Sages; and the Upanishads deal especially with the knowledge of the Self and also with the knowledge of God, because there is no difference between the Self and God. They are one and the same. That which comes out of the Infinite Whole must also be infinite; hence the Self is infinite. That is the ocean, we are the drops. So long as the drop remains separate from the ocean, it is small and weak; but when it is one with the ocean, then it has all the strength of the ocean. Similarly, so long as man believes himself to be separate from the Whole, he is helpless; but when he identifies himself with It, then he transcends all weakness and partakes of Its omnipotent qualities."},{"sp":"HDR","t":"Katha-Upanishad"},{"ref":"5.1","t":"THE KATHA-UPANISHAD IS probably the most widely known of all the Upanishads. It was early translated into Persian and through this rendering first made its way into Europe. Later Raja Ram Mohun Roy brought out an English version. It has since appeared in various languages; and English, German and French writers are all agreed in pronouncing it one of the most perfect expressions of the religion and philosophy of the Vedas. Sir Edwin Arnold popularized it by his metrical rendering under the name of “The Secret of Death,” and Ralph Waldo Emerson gives its story in brief at the close of his essay on “Immortality.”"},{"ref":"5.2","t":"There is no consensus of opinion regarding the place of this Upanishad in Vedic literature. Some authorities declare it to belong to the Yajur-Veda, others to the Sama-Veda, while a large number put it down as a part of the Atharva-Veda. The story is first suggested in the Rig-Veda; it is told more definitely in the Yajur-Veda; and in the Katha-Upanishad it appears fully elaborated and interwoven with the loftiest Vedic teaching. There is nothing however, to indicate the special place of this final version, nor has any meaning been found for the name Katha."},{"ref":"5.3","t":"The text presents a dialogue between an aspiring disciple,<br>Nachiketas, and the Ruler of Death regarding the great Hereafter."},{"ref":"5.4","t":"Katha-Upanishad"},{"ref":"5.5","t":"Peace Chant"},{"ref":"5.6","t":"May He (the Supreme Being) protect us both, teacher and taught. May He be pleased with us. May we acquire strength. May our study bring us illumination. May there be no enmity among us."},{"ref":"5.7","t":"OM! PEACE! PEACE! PEACE!"},{"sp":"HDR","t":"Part First"},{"ref":"6.1","t":"I"},{"ref":"6.2","t":"VAHASRAVA, BEING DESIROUS of heavenly rewards (at the Viswajit sacrifice), made a gift of all that he possessed. He had a son by the name of Nachiketas."},{"ref":"6.3","t":"II"},{"ref":"6.4","t":"When the offerings were being distributed, faith (Shraddha) entered (the heart of) Nachiketas, who, though young, yet resected:"},{"ref":"6.5","t":"III"},{"ref":"6.6","t":"These cows have drunk water, eaten grass and given milk for the last time, and their senses have lost all vigour. He who gives these undoubtedly goes to joyless realms."},{"ref":"6.7","t":"In India the idea of sacrifice has always been to give freely for the joy of giving, without asking anything in return; and the whole purpose and merit of the sacrifice is lost, if the giver entertains the least thought of name, fame or individual benefit. The special Viswajit sacrifice which Vajasrava was making required of him to give away all that he possessed. When, however, the gifts were brought forward to be offered, his son Nachiketas, although probably a lad about twelve years of age, observed how worthless were the animals which his father was offering. His heart at once became filled with Shraddha. There is no one English word which can convey the meaning of this Sanskrit term. It is more than mere faith. It also implies self-reliance, an independent sense of right and wrong, and the courage of one’s own conviction. As a boy of tender age, Nachiketas had no right to question his father’s action; yet, impelled by the sudden awakening of his higher nature, he could not but reflect: “By merely giving these useless cows, my father cannot gain any merit. If he has vowed to give all his possessions, then he must also give me. Otherwise his sacrifice will not be complete and fruitful.” Therefore, anxious for his father’s welfare, he approached him gently and reverently."},{"ref":"6.8","t":"IV"},{"ref":"6.9","t":"He said to his father: Dear father, to whom wilt thou give me?<br>He said it a second time, then a third time. The father replied:<br>I shall give thee unto Death."},{"ref":"6.10","t":"Nachiketas, being a dutiful son and eager to atone for his father’s inadequate sacrifice, tried to remind him thus indirectly that he had not fulfilled his promise to give away all his possessions, since he had not yet offered his own son, who would be a worthier gift than useless cattle. His father, conscious that he was not making a true sacrifice, tried to ignore the boy’s questions; but irritated by his persistence, he at last impatiently made answer: “I give thee to Yama, the Lord of Death.” The fact that anger could so quickly rise in his heart proved that he had not the proper attitude of a sacrificer, who must always be tranquil, uplifted and free from egoism."},{"ref":"6.11","t":"V"},{"ref":"6.12","t":"Nachiketas thought: Among many (of my father’s pupils) I stand first; among many (others) I stand in the middle (but never last). What will be accomplished for my father by my going this day to Yama?"},{"ref":"6.13","t":"It was not conceit which led Nachiketas to consider his own standing and importance. He was weighing his value as a son and pupil in order to be able to judge whether or not he had merit enough to prove a worthy gift. Although he realized that his father’s harsh reply was only the expression of a momentary outburst of anger; yet he believed that greater harm might befall his father, if his word was not kept. Therefore he sought to strengthen his father’s resolution by reminding him of the transitory condition of life. He said:"},{"ref":"6.14","t":"VI"},{"ref":"6.15","t":"Look back to those who lived before and look to those who live now. Like grain the mortal decays and like grain again springs up (is reborn)."},{"ref":"6.16","t":"All things perish, Truth alone remains. Why then fear to sacrifice me also; Thus Nachiketas convinced his father that he should remain true to his word and send him to Yama, the Ruler of Death. Then Nachiketas went to the abode of Death, but Yama was absent and the boy waited without food or drink for three days. On Yama’s return one of his household said to him:"},{"ref":"6.17","t":"VII"},{"ref":"6.18","t":"Like fire a Brahmana guest enters into houses. That fire is quenched by an offering. (Therefore) O Vaivaswata, bring water."},{"ref":"6.19","t":"VIII"},{"ref":"6.20","t":"The foolish man in whose house a Brahmana guest remains without food, all his hopes and expectations, all the merit gained by his association with the holy, by his good words and deeds, all his sons and cattle, are destroyed."},{"ref":"6.21","t":"According to the ancient Vedic ideal a guest is the representative of God and should be received with due reverence and honor. Especially is this the case with a Brahmana or a Sannyasin whose life is wholly consecrated to God. Any one who fails to give proper care to a holy guest brings misfortune on himself and his household. When Yama returned, therefore, one of the members of his household anxiously informed him of Nachiketas’ presence and begged him to bring water to wash his feet, this being always the first service to an arriving guest."},{"ref":"6.22","t":"IX"},{"ref":"6.23","t":"Yama said: O Brahmana! Revered guest! My salutations to thee. As thou hast remained three nights in my house without food, therefore choose three boons, O Brahmana."},{"ref":"6.24","t":"X"},{"ref":"6.25","t":"Nachiketas said: May Gautama, my father, be free from anxious thought (about me). May he lose all anger (towards me) and be pacified in heart. May he know and welcome me when I am sent back by thee. This, O Death, is the first of the three boons I choose."},{"ref":"6.26","t":"XI"},{"ref":"6.27","t":"Yama replied: Through my will Auddalaki Aruni (thy father) will know thee, and be again towards thee as before. He will sleep in peace at night. He will be free from wrath when he sees thee released from the mouth of death."},{"ref":"6.28","t":"XII"},{"ref":"6.29","t":"Nachiketas said: In the realm of heaven there is no fear, thou (Death) art not there; nor is there fear of old age. Having crossed beyond both hunger and thirst and being above grief, (they) rejoice in heaven."},{"ref":"6.30","t":"XIII"},{"ref":"6.31","t":"Thou knowest, O Death, the fire-sacrifice that leads to heaven.<br>Tell this to me, who am full of Shraddha (faith and yearning).<br>They who live in the realm of heaven enjoy freedom from death.<br>This I beg as my second boon."},{"ref":"6.32","t":"XIV"},{"ref":"6.33","t":"Yama replied: I know well that fire which leads to the realm of heaven. I shall tell it to thee. Listen to me. Know, O Nachiketas, that this is the means of attaining endless worlds and their support. It is hidden in the heart of all beings."},{"ref":"6.34","t":"XV"},{"ref":"6.35","t":"Yama then told him that fire-sacrifice, the beginning of all the worlds; what bricks, how many and how laid for the altar. Nachiketas repeated all as it was told to him. Then Death, being pleased with him, again said:"},{"ref":"6.36","t":"XVI"},{"ref":"6.37","t":"The great-soured Yama, being well pleased, said to him (Nachiketas): I give thee now another boon. This fire (sacrifice) shall be named after thee. Take also this garland of many colours."},{"ref":"6.38","t":"XVII"},{"ref":"6.39","t":"He who performs this Nachiketa fire-sacrifice three times, being united with the three (mother, father and teacher), and who fulfills the three-fold duty (study of the Vedas, sacrifice and alms-giving) crosses over birth and death. Knowing this worshipful shining fire, born of Brahman, and realizing Him, he attains eternal peace."},{"ref":"6.40","t":"XVIII"},{"ref":"6.41","t":"He who knows the three-fold Nachiketa fire and performs the Nachiketa fire-sacrifice with three-fold knowledge, having cast off the fetters of death and being beyond grief, he rejoices in the realm of heaven."},{"ref":"6.42","t":"XIX"},{"ref":"6.43","t":"O Nachiketas, this is thy fire that leads to heaven, which thou hast chosen as thy second boon. People will call this fire after thy name. Ask the third boon, Nachiketas."},{"ref":"6.44","t":"Fire is regarded as “the foundation of all the worlds,” because it is the revealer of creation. If there were no fire or light, no manifested form would be visible. We read in the Semitic Scriptures, “In the beginning the Lord said, ‘Let there be light.”’ Therefore, that which stands in the external universe as one of the purest symbols of the Divine, also dwells in subtle form in the heart of every living being as the vital energy, the life-force or cause of existence."},{"ref":"6.45","t":"Yama now tells Nachiketas how, by performing sacrifice with the three-fold knowledge, he may transcend grief and death and reach heaven. The three-fold knowledge referred to is regarding the preparation of the altar and fire. Nachiketas being eager to learn, listened with wholehearted attention and was able to repeat all that was told him. This so pleased Yama that he granted him the extra boon of naming the fire-sacrifice after him and gave him a garland set with precious stones."},{"ref":"6.46","t":"Verses XVI-XVIII are regarded by many as an interpolation, which would account for certain obscurities and repetitions in them."},{"ref":"6.47","t":"XX"},{"ref":"6.48","t":"Nachiketas said: There is this doubt regarding what becomes of a man after death. Some say he exists, others that he does not exist. This knowledge I desire, being instructed by thee. Of the boons this is the third boon."},{"ref":"6.49","t":"XXI"},{"ref":"6.50","t":"Yama replied: Even the Devas (Bright Ones) of old doubted regarding this. It is not easy to know; subtle indeed is this subject. O Nachiketas, choose another boon. Do not press me. Ask not this boon of me."},{"ref":"6.51","t":"XXII"},{"ref":"6.52","t":"Nachiketas said: O Death, thou sayest that even the Devas had doubts about this, and that it is not easy to know. Another teacher like unto thee is not to be found. Therefore no other boon can be equal to this one."},{"ref":"6.53","t":"XXIII"},{"ref":"6.54","t":"Yama said: Ask for sons and grandsons who shall live a hundred years, many cattle, elephants, gold and horses. Ask for lands of vast extent and live thyself as many autumns as thou desirest."},{"ref":"6.55","t":"XXIV"},{"ref":"6.56","t":"If thou thinkest of any other boon equal to this, ask for wealth and long life; be ruler over the wide earth. O Nachiketas, I shall make thee enjoyer of all desires."},{"ref":"6.57","t":"XXV"},{"ref":"6.58","t":"Whatsoever objects of desire are difficult to obtain in the realm of mortals, ask them all as thou desirest; these lovely maidens with their chariots and musical instruments, such as are not obtainable by mortals — be served by these whom I give to thee. O Nachiketas, do not ask regarding death."},{"ref":"6.59","t":"The third boon asked by Nachiketas concerning the great Hereafter was one which could be granted only to those who were freed from all mortal desires and limitations, therefore Yama first tested Nachiketas to see whether he was ready to receive such knowledge. “Do not press me regarding this secret,” he said. “Even wise men cannot understand it and thou art a mere lad. Take, rather, long life, wealth, whatever will give thee happiness on the mortal plane.” But the boy proved his strength and worthiness by remaining firm in his resolution to know the great secret of life and death."},{"ref":"6.60","t":"XXVI"},{"ref":"6.61","t":"Nachiketas said: O Death, these are fleeting; they weaken the vigour of all the senses in man. Even the longest life is short. Keep thou thy chariots, dance and music."},{"ref":"6.62","t":"XXVII"},{"ref":"6.63","t":"Man cannot be satisfied by wealth. Shall we possess wealth when we see thee (Death)? Shall we continue to live as long as thou rulest? Therefore that boon alone is to be chosen by me."},{"ref":"6.64","t":"XXVIII"},{"ref":"6.65","t":"What man dwelling on the decaying mortal plane, having approached the undecaying immortal one, and having reflected upon the nature of enjoyment through beauty and sense pleasure, would delight in long life?"},{"ref":"6.66","t":"XXIX"},{"ref":"6.67","t":"O Death, that regarding which there is doubt, of the great Hereafter, tell us. Nachiketas asks for no other boon than that which penetrates this hidden secret."},{"sp":"HDR","t":"Part Second"},{"ref":"7.1","t":"I"},{"ref":"7.2","t":"YAMA SAID: THE good is one thing and the pleasant another. These two, having different ends, bind a man. It is well with him who chooses the good. He who chooses the pleasant misses the true end."},{"ref":"7.3","t":"II"},{"ref":"7.4","t":"The good and the pleasant approach man; the wise examines both and discriminates between them; the wise prefers the good to the pleasant, but the foolish man chooses the pleasant through love of bodily pleasure."},{"ref":"7.5","t":"III"},{"ref":"7.6","t":"O Nachiketas after wise reflection thou hast renounced the pleasant and all pleasing forms. Thou hast not accepted this garland of great value for which many mortals perish."},{"ref":"7.7","t":"IV"},{"ref":"7.8","t":"Wide apart are these two, — ignorance and what is known as wisdom, leading in opposite directions. I believe Nachiketas to be one who longs for wisdom, since many tempting objects have not turned thee aside."},{"ref":"7.9","t":"With this second part, the Ruler of Death begins his instructions regarding the great Hereafter. There are two paths, — one leading Godward, the other leading to worldly pleasure. He who follows one inevitably goes away from the other; because, like light and darkness they conflict. One leads to the imperishable spiritual realm; the other to the perishable physical realm. Both confront a man at every step of life. The discerning man distinguishing between the two, chooses the Real and Eternal, and he alone attains the highest, while the ignorant man, preferring that which brings him immediate and tangible results, misses the true purpose of his existence. Although Yama put before Nachiketas many temptations to test his sincerity and earnestness, he judging them at their real value, refused them all, saying “I have come from the mortal realm, shall I ask for what is mortal? I desire only that which is eternal.” Then Death said to him: “I now see that thou art a sincere desirer of Truth. I offered thee vast wealth, long life and every form of pleasure which tempts and deludes men; but thou hast proved thy worthiness by rejecting them all.”"},{"ref":"7.10","t":"V"},{"ref":"7.11","t":"Fools dwelling in ignorance, yet imagining themselves wise and learned, go round and round in crooked ways, like the blind led by the blind."},{"ref":"7.12","t":"VI"},{"ref":"7.13","t":"The Hereafter never rises before the thoughtless child (the ignorant), deluded by the glamour of wealth. “This world alone is, there is none other”: thinking thus, he falls under my sway again and again."},{"ref":"7.14","t":"There are many in the world, who, puffed up with intellectual conceit, believe that they are capable of guiding others. But although they may possess a certain amount of worldly wisdom, they are devoid of deeper understanding; therefore all that they say merely increases doubt and confusion in the minds of those who hear them. Hence they are likened to blind men leading the blind."},{"ref":"7.15","t":"The Hereafter does not shine before those who are lacking in the power of discrimination and are easily carried away therefore by the charm of fleeting objects. As children are tempted by toys, so they are tempted by pleasure, power, name and fame. To them these seem the only realities. Being thus attached to perishable things, they come many times under the dominion of death. There is one part of us which must die; there is another part which never dies. When a man can identify himself with his undying nature, which is one with God, then he overcomes death."},{"ref":"7.16","t":"VII"},{"ref":"7.17","t":"He about whom many are not even able to hear, whom many cannot comprehend even after hearing: wonderful is the teacher, wonderful is he who can receive when taught by an able teacher."},{"ref":"7.18","t":"Throughout the Vedic Scriptures it is declared that no one can impart spiritual knowledge unless he has realization. What is meant by realization? It means knowledge based on direct perception. In India often the best teachers have no learning, but their character is so shining that every one learns merely by coming in contact with them. In one of the Scriptures we read: Under a banyan tree sat a youthful teacher and beside him an aged disciple. The mind of the disciple was full of doubts and questions, but although the teacher continued silent, gradually every doubt vanished from the disciple’s mind. This signifies that the conveying of spiritual teaching does not depend upon words only. It is the life, the illumination, which counts. Such God-enlightened men, however, cannot easily be found; but even with such a teacher, the knowledge of the Self cannot be gained unless the heart of the disciple is open and ready for the Truth. Hence Yama says both teacher and taught must be wonderful."},{"ref":"7.19","t":"VIII"},{"ref":"7.20","t":"When taught by a man of inferior understanding, this Atman cannot be truly known, even though frequently thought upon. There is no way (to know It) unless it is taught by another (an illumined teacher), for it is subtler than the subtle and beyond argument."},{"ref":"7.21","t":"IX"},{"ref":"7.22","t":"O Dearest, this Atman cannot be attained by argument; It is truly known only when taught by another (a wise teacher). O Nachiketas, thou hast attained It. Thou art fixed in Truth. May we ever, find a questioner like thee."},{"ref":"7.23","t":"Knowledge of the Atman or Self cannot be attained when it is taught by those who themselves lack in real understanding of It; and who therefore, having no definite conviction of their own, differ among themselves as to its nature and existence. Only he who has been able to perceive the Self directly, through the unfoldment of his higher nature, can proclaim what It actually is; and his words alone carry weight and bring illumination. It is too subtle to be reached by argument. This secret regarding the Hereafter cannot be known through reasoning or mere intellectual gymnastics. It is to be attained only in a state of consciousness which transcends the boundary line of reason."},{"ref":"7.24","t":"X"},{"ref":"7.25","t":"I know that (earthly) treasure is transitory, for the eternal can never be attained by things which are non-eternal. Hence the Nachiketa fire (sacrifice) has been performed by me with perishable things and yet I have attained the eternal."},{"ref":"7.26","t":"XI"},{"ref":"7.27","t":"O Nachiketas, thou hast seen the fulfillment of all desires, the basis of the universe, the endless fruit of sacrificial rites, the other shore where there is no fear, that which is praiseworthy, the great and wide support; yet, being wise, thou hast rejected all with firm resolve."},{"ref":"7.28","t":"The teacher, saying that the imperishable cannot be attained by the perishable, shows that no amount of observance of rituals and ceremonies can earn the imperishable and eternal. Although the Nachiketa fire-sacrifice may bring results which seem eternal to mortals because of their long duration, yet they too must come to an end; therefore this sacrifice cannot lead to the final goal. Yama praises Nachiketas because, when all heavenly and earthly pleasures, as well as knowledge of all realms and their enjoyments were offered him, yet he cast them aside and remained firm in his desire for Truth alone."},{"ref":"7.29","t":"XII"},{"ref":"7.30","t":"The wise, who by means of the highest meditation on the Self knows the Ancient One, difficult to perceive, seated in the innermost recess, hidden in the cave of the heart, dwelling in the depth of inner being, (he who knows that One) as God, is liberated from the fetters of joy and sorrow."},{"ref":"7.31","t":"XIII"},{"ref":"7.32","t":"A mortal, having heard and fully grasped this, and having realized through discrimination the subtle Self, rejoices, because he has obtained that which is the source of all joy. I think the abode (of Truth) is open to Nachiketas."},{"ref":"7.33","t":"The Scriptures give three stages in all spiritual attainment. The aspirant must first hear about the Truth from an enlightened teacher; next he must reflect upon what he has heard; then by constant practice of discrimination and meditation he realizes it; and with realization comes the fulfilment of every desire, because it unites him with the source of all. Having beheld this, a man learns that all sense pleasures are but fragmentary reflections of that one supreme joy, which can be found in the true Self alone. Yama assures Nachiketas that there is no doubt of his realizing the Truth, because he has shown the highest discrimination as well as fixity of purpose."},{"ref":"7.34","t":"XIV"},{"ref":"7.35","t":"Nachiketas said: That which thou seest, which is neither virtue nor vice, neither cause nor effect, neither past nor future (but beyond these), tell me That."},{"ref":"7.36","t":"XV"},{"ref":"7.37","t":"Yama replied: That goal which all the Vedas glorify, which all austerities proclaim, desiring which (people) practice Brahmacharya (a life of continence and service), that goal I tell thee briefly — it is Aum."},{"ref":"7.38","t":"What name can man give to God? How can the Infinite be bound by any finite word? All that language can express must be finite, since it is itself finite. Yet it is very difficult for mortals to think or speak of anything without calling it by a definite name. Knowing this, the Sages gave to the Supreme the name A-U-M which stands as the root of all language. The first letter “A” is the mother-sound, being the natural sound uttered by every creature when the throat is opened, and no sound can be made without opening the throat. The last letter “M,” spoken by closing the lips, terminates all articulation. As one carries the sound from the throat to the lips, it passes through the sound “U.” These three sounds therefore cover the whole field of possible articulate sound. Their combination is called the Akshara or the imperishable word, the Sound-Brahman or the Word God, because it is the most universal name which can be given to the Supreme. Hence it must be the word which was “in the beginning” and corresponds to the Logos of Christian theology. It is because of the all-embracing significance of this name that it is used so universally in the Vedic Scriptures to designate the Absolute."},{"ref":"7.39","t":"XVI"},{"ref":"7.40","t":"This Word is indeed Brahman. This Word is indeed the Supreme.<br>He who knows this Word obtains whatever he desires."},{"ref":"7.41","t":"XVII"},{"ref":"7.42","t":"This is the best Support, This is the highest Support; he who knows this Support is glorified in the world of Brahman."},{"ref":"7.43","t":"This sacred Word is the highest symbol of the Absolute. He who through meditating on It grasps Its full significance, realizes the glory of God and at once has all his desires satisfied, because God is the fulfilment of all desires."},{"ref":"7.44","t":"XVIII"},{"ref":"7.45","t":"This Self is never born, nor does It die. It did not spring from anything, nor did anything spring from It. This Ancient One is unborn, eternal, everlasting. It is not slain even though the body is slain."},{"ref":"7.46","t":"XIX"},{"ref":"7.47","t":"If the slayer thinks that he slays, or if the slain thinks that he is slain, both of these know not. For It neither slays nor is It slain."},{"ref":"7.48","t":"XX"},{"ref":"7.49","t":"The Self is subtler than the subtle, greater than the great; It dwells in the heart of each living being. He who is free from desire and free from grief, with mind and senses tranquil, beholds the glory of the Atman."},{"ref":"7.50","t":"Although this Atman dwells in the heart of every living being, yet It is not perceived by ordinary mortals because of Its subtlety. It cannot be perceived by the senses; a finer spiritual sight is required. The heart must be pure and freed from every unworthy selfish desire; the thought must be indrawn from all external objects; mind and body must be under control; when the whole being thus becomes calm and serene, then it is possible to perceive that effulgent Atman. It is subtler than the subtle, because It is the invisible essence of every thing; and It is greater than the great because It is the boundless, sustaining power of the whole universe; that upon which all existence rests."},{"ref":"7.51","t":"XXI"},{"ref":"7.52","t":"Though sitting, It travels far; though lying, It goes everywhere. Who else save me is fit to know that God, who is (both) joyful and joyless?"},{"ref":"7.53","t":"The Self is all-pervading, hence It is that which sits still and that which travels, that which is active and that which is inactive. It is both stationary and moving, and It is the basis of all forms of existence; therefore whatever exists in the universe, whether joy or joylessness, pleasure or pain, must spring from It. Who is better able to know God than I myself, since He resides in my heart and is the very essence of my being? Such should be the attitude of one who is seeking."},{"ref":"7.54","t":"XXII"},{"ref":"7.55","t":"The wise who know the Self, bodiless, seated within perishable bodies, great and all-pervading, grieve not."},{"ref":"7.56","t":"Then a wise man through the practice of discrimination has seen clearly the distinction between body and Soul, he knows that his true Self is not the body, though It dwells in the body. Thus realizing the indestructible, all-pervading nature of his real Self, he surmounts all fear of death or loss, and is not moved even by the greatest sorrow."},{"ref":"7.57","t":"XXIII"},{"ref":"7.58","t":"This Self cannot be attained by study of the Scriptures, nor by intellectual perception, nor by frequent hearing (of It); He whom the Self chooses, by him alone is It attained. To him the Self reveals Its true nature."},{"ref":"7.59","t":"We may imagine that by much study we can find out God; but merely hearing about a thing and gaining an intellectual comprehension of it does not mean attaining true knowledge of it. Knowledge only comes through direct perception, and direct perception of God is possible for those alone who are pure in heart and spiritually awakened. Although He is alike to all beings and His mercy is on all, yet the impure and worldy-minded do not get the blessing, because they do not know how to open their hearts to it. He who longs for God, him the Lord chooses; because to him alone can He reveal His true nature."},{"ref":"7.60","t":"XXIV"},{"ref":"7.61","t":"He who has not turned away from evil conduct, whose senses are uncontrolled, who is not tranquil, whose mind is not at rest, he can never attain this Atman even by knowledge."},{"ref":"7.62","t":"Yama having first described what the Atman is, now tells us how to attain It. A man must try to subdue his lower nature and gain control over the body and senses. He must conquer the impure selfish desires which now disturb the serenity of his mind, that it may grow calm and peaceful. In other words, he must live the life and develop all spiritual qualities in order to perceive the Atman."},{"ref":"7.63","t":"XXV"},{"ref":"7.64","t":"Who then can know where is this mighty Self? He (that Self) to whom the Brahmanas and Kshatriyas are but food and death itself a condiment."},{"ref":"7.65","t":"This text proclaims the glory and majesty of the Supreme. The Brahmanas stand for spiritual strength, the Kshatriyas for physical strength, yet both are overpowered by His mightiness. Life and death alike are food for Him. As the light of the great sun swallows up all the lesser lights of the universe, similarly all worlds are lost in the effulgence of the Eternal Omnipresent Being."},{"sp":"HDR","t":"Part Third"},{"ref":"8.1","t":"I"},{"ref":"8.2","t":"THERE ARE TWO who enjoy the fruits of their good deeds in the world, having entered into the cave of the heart, seated (there) on the highest summit. The knowers of Brahman call them shadow and light. So also (they are called) by householders who perform five fire-sacrifices or three Nachiketa fire-sacrifices."},{"ref":"8.3","t":"Here the two signify the Higher Self and the lower self, dwelling in the innermost cave of the heart. The Seers of Truth, as well as householders who follow the path of rituals and outer forms with the hope of enjoying the fruits of their good deeds, both proclaim that the Higher Self is like a light and the lower self like a shadow. When the Truth shines clearly in the heart of the knower, then he surmounts the apparent duality of his nature and becomes convinced that there is but One, and that all outer manifestations are nothing but reflections or projections of that One."},{"ref":"8.4","t":"II"},{"ref":"8.5","t":"May we be able to learn that Nachiketa fire-sacrifice, which is a bridge for those who perform sacrifice. May we also know the One, who is the highest imperishable Brahman for those who desire to cross over to the other shore which is beyond fear."},{"ref":"8.6","t":"The significance of this text is May we acquire the knowledge of Brahman, the Supreme, in both manifested and unmanifested form. He is manifested as the Lord of sacrifice for those who follow the path of ritual. He is the unmanifested, eternal, universal Supreme Being for those who follow the path of wisdom. The “other shore,” being the realm of immortality, is said to be beyond fear; because disease, death, and all that which mortals fear, cease to exist there. It is believed by many that these two opening verses were a later interpolation."},{"ref":"8.7","t":"III"},{"ref":"8.8","t":"Know the Atman (Self) as the lord of the chariot, and the body as the chariot. Know also the intellect to be the driver and mind the reins."},{"ref":"8.9","t":"IV"},{"ref":"8.10","t":"The senses are called the horses; the sense objects are the roads; when the Atman is united with body, senses and mind, then the wise call Him the enjoyer."},{"ref":"8.11","t":"In the third chapter Yama defines what part of our being dies and what part is deathless, what is mortal and what is immortal. But the Atman, the Higher Self, is so entirely beyond human conception that it is impossible to give a direct definition of It. Only through similies can some idea of It be conveyed. That is the reason why all the great Teachers of the world have so often taught in the form of parables. So here the Ruler of Death represents the Self as the lord of this chariot of the body. The intellect or discriminative faculty is the driver, who controls these wild horses of the senses by holding firmly the reins of the mind. The roads over which these horses travel are made up of all the external objects which attract or repel the senses: — the sense of smelling follows the path of sweet odours, the sense of seeing the way of beautiful sights. Thus each sense, unless restrained by the discriminative faculty, seeks to go out towards its special objects. When the Self is joined with body, mind and senses, It is called the intelligent enjoyer; because It is the one who wills, feels, perceives and does everything."},{"ref":"8.12","t":"V"},{"ref":"8.13","t":"He who is without discrimination and whose mind is always uncontrolled, his senses are unmanageable, like the vicious horses of a driver."},{"ref":"8.14","t":"VI"},{"ref":"8.15","t":"But he who is full of discrimination and whose mind is always controlled, his senses are manageable, like the good horses of a driver."},{"ref":"8.16","t":"The man whose intellect is not discriminative and who fails to distinguish right from wrong, the real from the unreal, is carried away by his sense passions and desires, just as a driver is carried away by vicious horses over which he has lost control. But he who clearly distinguishes what is good from what is merely pleasant, and controls all his out-going forces from running after apparent momentary pleasures, his senses obey and serve him as good horses obey their driver."},{"ref":"8.17","t":"VII"},{"ref":"8.18","t":"He who does not possess discrimination, whose mind is uncontrolled and always impure, he does not reach that goal, but falls again into Samsara (realm of birth and death)."},{"ref":"8.19","t":"VIII"},{"ref":"8.20","t":"But he who possesses right discrimination, whose mind is under control and always pure, he reaches that goal, from which he is not born again."},{"ref":"8.21","t":"IX"},{"ref":"8.22","t":"The man who has a discriminative intellect for the driver, and a controlled mind for the reins, reaches the end of the journey, the highest place of Vishnu (the All-pervading and Unchangeable One)."},{"ref":"8.23","t":"A driver must possess first a thorough knowledge of the road; next he must understand how to handle the reins and control his horses. Then will he drive safely to his destination. Similarly in this journey of life, our mind and senses must be wholly under the control of our higher discriminative faculty; for only when all our forces work in unison can we hope to reach the goal — the abode of Absolute Truth."},{"ref":"8.24","t":"X"},{"ref":"8.25","t":"Beyond the senses are the objects, beyond the objects is the mind, beyond the mind is the intellect, beyond the intellect is the great Atman."},{"ref":"8.26","t":"XI"},{"ref":"8.27","t":"Beyond the great Atman is the Unmanifested; beyond the Unmanifested is the Purusha (the Cosmic Soul); beyond the Purusha there is nothing. That is the end, that is the final goal."},{"ref":"8.28","t":"In these two verses the Teacher shows the process of discrimination, by which one attains knowledge of the subtle Self. Beginning with the sense-organs, he leads up to the less and less gross, until he reaches that which is subtlest of all, the true Self of man. The senses are dependent on sense-objects, because without these the senses would have no utility. Superior to sense-objects is the mind, because unless these objects affect the mind, they cannot influence the senses. Over the mind the determinative faculty exercises power; this determinative faculty is governed by the individual Self; beyond this Self is the undifferentiated creative energy known as Avyaktam; and above this is the Purusha or Supreme Self. Than this there is nothing higher. That is the goal, the Highest Abode of Peace and Bliss."},{"ref":"8.29","t":"XII"},{"ref":"8.30","t":"This Atman (Self), hidden in all beings, does not shine forth; but It is seen by subtle seers through keen and subtle understanding."},{"ref":"8.31","t":"If It dwells in all living beings, why do we not see It? Because the ordinary man’s vision is too dull and distracted. It is visible to those alone whose intellect has been purified by constant thought on the Supreme, and whose sight therefore has become refined and sharpened. This keenness of vision comes only when all our forces have been made one-pointed through steadfast practice of concentration and meditation."},{"ref":"8.32","t":"XIII"},{"ref":"8.33","t":"A wise man should control speech by mind, mind by intellect, intellect by the great Atman, and that by the Peaceful One (the Paramatman or Supreme Self)."},{"ref":"8.34","t":"Here Yama gives the practical method to be followed if one wishes to realize the Supreme. The word “speech” stands for all the senses. First, therefore, a man must control his outgoing senses by the mind. Then the mind must be brought under the control of the discriminative faculty; that is, it must be withdrawn from all sense-objects and cease to waste its energies on nonessential things. The discriminative faculty in turn must be controlled by the higher individual intelligence and this must be governed wholly by the Supreme Intelligence."},{"ref":"8.35","t":"XIV"},{"ref":"8.36","t":"Arise! Awake! Having reached the Great Ones (illumined Teachers), gain understanding. The path is as sharp as a razor, impassable and difficult to travel, so the wise declare."},{"ref":"8.37","t":"This is the eternal call of the wise: Awake from the slumber of ignorance! Arise and seek out those who know the Truth, because only those who have direct vision of Truth are capable of teaching It. Invoke their blessing with a humble spirit and seek to be instructed by them. The path is very difficult to tread. No thoughtless or lethargic person can safely travel on it. One must be strong, wakeful and persevering."},{"ref":"8.38","t":"XV"},{"ref":"8.39","t":"Knowing That which is soundless, touchless, formless, undecaying; also tasteless, odorless, and eternal; beginningless, endless and immutable; beyond the Unmanifested: (knowing That) man escapes from the mouth of death."},{"ref":"8.40","t":"The Ruler of Death defines here the innermost essence of our being. Because of its extreme subtlety, it cannot be heard or felt or smelled or tasted like any ordinary object. It never dies. It has no beginning or end. It is unchangeable. Realizing this Supreme Reality, man escapes from death and attains everlasting life. Thus the Teacher has gradually led Nachiketas to a point where he can reveal to him the secret of death. The boy had thought that there was a place where he could stay and become immortal. But Yama shows him that immortality is a state of consciousness and is not gained so long as man clings to name and form, or to perishable objects. What dies? Form. Therefore the formful man dies; but not that which dwells within. Although inconceivably subtle, the Sages have always made an effort through similies and analogies to give some idea of this inner Self or the God within. They have described It as beyond mind and speech; too subtle for ordinary perception, but not beyond the range of purified vision."},{"ref":"8.41","t":"XVI"},{"ref":"8.42","t":"The intelligent man, who has heard and repeated the ancient story of Nachiketas, told by the Ruler of Death, is glorified in the world of Brahman."},{"ref":"8.43","t":"XVII"},{"ref":"8.44","t":"He who with devotion recites this highest secret of immortality before an assembly of Brahmanas (pious men) or at the time of Shraddha (funeral ceremonies), gains everlasting reward, he gains everlasting reward."},{"sp":"HDR","t":"Part Fourth"},{"ref":"9.1","t":"I"},{"ref":"9.2","t":"THE SELF-EXISTENT CREATED the senses out-going; for this reason man sees the external, but not the inner Atman (Self). Some wise man, however, desiring immortality, with eyes turned away (from the external) sees the Atman within."},{"ref":"9.3","t":"In the last chapter the Ruler of Death instructed Nachiketas regarding the nature and glory of the Self. Now he shows the reason why the Self is not seen by the majority. It is because man’s mind is constantly drawn outward through the channels of his senses, and this prevents his seeing the inner Self (Pratyagatman); but now and then a seeker, wiser than others, goes within and attains the vision of the undying Self."},{"ref":"9.4","t":"II"},{"ref":"9.5","t":"Children (the ignorant) pursue external pleasures; (thus) they fall into the wide-spread snare of death. But the wise, knowing the nature of immortality, do not seek the permanent among fleeting things."},{"ref":"9.6","t":"Those who are devoid of discrimination and fail to distinguish between real and unreal, the fleeting and the permanent, set their hearts on the changeable things of this world; hence they entangle themselves in the net of insatiable desire, which leads inevitably to disappointment and suffering. To such, death must seem a reality because they identify themselves with that which is born and which dies. But the wise, who see deeper into the nature of things, are no longer deluded by the charm of the phenomenal world and do not seek for permanent happiness among its passing enjoyments."},{"ref":"9.7","t":"III"},{"ref":"9.8","t":"That by which one knows form, taste, smell, sound, touch and sense enjoyments, by That also one knows whatever remains (to be known). This verily is That (which thou hast asked to know)."},{"ref":"9.9","t":"IV"},{"ref":"9.10","t":"That by which a mortal perceives, both in dream and in waking, by knowing that great all-pervading Atman the wise man grieves no more."},{"ref":"9.11","t":"In these verses the teacher tries to make plain that all knowledge, as well as all sense perception, in every state of consciousness — sleeping, dreaming or waking — is possible only because the Self exists. There can be no knowledge or perception independent of the Self. Wise men, aware of this, identify themselves with their Higher Self and thus transcend the realm of grief."},{"ref":"9.12","t":"V"},{"ref":"9.13","t":"He who knows this Atman, the honey-eater (perceiver and enjoyer of objects), ever near, as the lord of the past and future, fears no more. This verily is That."},{"ref":"9.14","t":"VI"},{"ref":"9.15","t":"He who sees Him seated in the five elements, born of Tapas (fire of Brahman), born before water; who, having entered the cave of the heart, abides therein — this verily is That."},{"ref":"9.16","t":"This verse indicates that He, the Great Self, is the cause of all created objects. According to the Vedas, His first manifestation was Brahma, the Personal God or Creator, born of the fire of wisdom. He existed before the evolution of the five elements — earth, water, fire, air and ether; hence He was “born before water.” He is the Self dwelling in the hearts of all creatures."},{"ref":"9.17","t":"VII"},{"ref":"9.18","t":"He who knows Aditi, who rises with Prana (the Life Principle), existent in all the Devas; who, having entered into the heart, abides there; and who was born from the elements — this verily is That."},{"ref":"9.19","t":"This verse is somewhat obscure and seems like an interpolated amplification of the preceding verse."},{"ref":"9.20","t":"VIII"},{"ref":"9.21","t":"The all-seeing fire which exists hidden in the two sticks, as the foetus is well-guarded in the womb by the mother, (that fire) is to be worshipped day after day by wakeful seekers (after wisdom), as well as by sacrificers. This verily is That."},{"ref":"9.22","t":"Fire is called all-seeing because its light makes everything visible. In Vedic sacrifices the altar fire was always kindled by rubbing together two sticks of a special kind of wood called Arani. Because fire was regarded as one of the most perfect symbols of Divine wisdom, it was to be worshipped by all seekers after Truth, whether they followed the path of meditation or the path of rituals."},{"ref":"9.23","t":"IX"},{"ref":"9.24","t":"From whence the sun rises, and whither it goes at setting, upon That all the Devas depend. No one goes beyond That. This verily is That."},{"ref":"9.25","t":"X"},{"ref":"9.26","t":"What is here (in the visible world), that is there (in the invisible); he who sees difference (between visible and invisible) goes from death to death."},{"ref":"9.27","t":"XI"},{"ref":"9.28","t":"By mind alone this is to be realized. There is no difference whatever (between visible and invisible). He who sees difference here (between these) goes from death to death."},{"ref":"9.29","t":"In the sight of true wisdom, there is no difference between the creator and the created. Even physical science has come to recognize that cause and effect are but two aspects of one manifestation of energy. He who fails to see this, being engrossed in the visible only, goes from death to death; because he clings to external forms which are perishable. Only the essence which dwells within is unchangeable and imperishable. This knowledge of the oneness of visible and invisible, however, cannot be acquired through sense-perception. It can only be attained by the purified mind."},{"ref":"9.30","t":"XII"},{"ref":"9.31","t":"The Purusha (Self), of the size of a thumb, resides in the middle of the body as the lord of the past and the future, (he who knows Him) fears no more. This verily is That."},{"ref":"9.32","t":"The seat of the Purusha is said to be the heart, hence It “resides in the middle of the body.” Although It is limitless and all-pervading, yet in relation to Its abiding-place It is represented as limited in extension, “the size of a thumb.” This refers really to the heart, which in shape may be likened to a thumb. Its light is everywhere, yet we see it focused in a lamp and believe it to be there only; similarly, although the life-current flows everywhere in the body, the heart is regarded as peculiarly its seat."},{"ref":"9.33","t":"XIII"},{"ref":"9.34","t":"That Purusha, of the size of a thumb, is like a light without smoke, lord of the past and the future. He is the same today and tomorrow. This verily is That."},{"ref":"9.35","t":"In this verse the teacher defines the effulgent nature of the Soul, whose light is pure like a flame without smoke. He also answers the question put by Nachiketas as to what happens after death, by declaring that no real change takes place, because the Soul is ever the same."},{"ref":"9.36","t":"XIV"},{"ref":"9.37","t":"As rain water, (falling) on the mountain top, runs down over the rocks on all sides; similarly, he who sees difference (between visible forms) runs after them in various directions."},{"ref":"9.38","t":"XV"},{"ref":"9.39","t":"O Gautama (Nachiketas), as pure water poured into pure water becomes one, so also is it with the Self of an illumined Knower (he becomes one with the Supreme)."},{"sp":"HDR","t":"Part Fifth"},{"ref":"10.1","t":"I"},{"ref":"10.2","t":"THE CITY OF the Unborn, whose knowledge is unchanging, has eleven gates. Thinking on Him, man grieves no more; and being freed (from ignorance), he attains liberation. This verily is That."},{"ref":"10.3","t":"This human body is called a city with eleven gates, where the eternal unborn Spirit dwells. These gates are the two eyes, two ears, two nostrils, the mouth, the navel, the two lower apertures, and the imperceptible opening at the top of the head. The Self or Atman holds the position of ruler in this city; and being above the modifications of birth, death and all human imperfections, It is not affected by the changes of the physical organism. As the intelligent man through constant thought and meditation realizes the splendour of this Supreme Spirit, he becomes free from that part of his nature which grieves and suffers, and thus he attains liberation."},{"ref":"10.4","t":"II"},{"ref":"10.5","t":"He is the sun dwelling in the bright heaven; He is the air dwelling in space; He is the fire burning on the altar; He is the guest dwelling in the house. He dwells in man. He dwells in those greater than man. He dwells in sacrifice. He dwells in the ether. He is (all that is) born in water, (all that) is born in earth, (all that) is born in sacrifice, (all that) is born on mountains. He is the True and the Great."},{"ref":"10.6","t":"III"},{"ref":"10.7","t":"He it is who sends the (in-coming) Prana (life-breath) upward and throws the (out-going) breath downward. Him all the senses worship, the adorable Atman, seated in the centre (the heart)."},{"ref":"10.8","t":"IV"},{"ref":"10.9","t":"When this Atman, which is seated in the body, goes out (from the body), what remains then? This verily is That."},{"ref":"10.10","t":"V"},{"ref":"10.11","t":"No mortal lives by the in-coming breath (Prana) or by the out-going breath (Apana), but he lives by another on which these two depend."},{"ref":"10.12","t":"VI"},{"ref":"10.13","t":"O Gautama (Nachiketas), I shall declare unto thee the secret of the eternal Brahman and what happens to the Self after death."},{"ref":"10.14","t":"VII"},{"ref":"10.15","t":"Some Jivas (individual Souls) enter wombs to be embodied; others go into immovable forms, according to their deeds and knowledge."},{"ref":"10.16","t":"This text shows the application of the law of cause and effect to all forms of life. The thoughts and actions of the present life determine the future birth and environment."},{"ref":"10.17","t":"VIII"},{"ref":"10.18","t":"The Being who remains awake while all sleep, who grants all desires, That is pure, That is Brahman, That alone is said to be immortal. On That all the worlds rest. None goes beyond That. This verily is That."},{"ref":"10.19","t":"IX"},{"ref":"10.20","t":"As fire, though one, having entered the world, becomes various according to what it burns, so does the Atman (Self) within all living beings, though one, become various according to what it enters. It also exists outside."},{"ref":"10.21","t":"X"},{"ref":"10.22","t":"As air, though one, having entered the world, becomes various according to what it enters, so does the Atman within all living beings, though one, become various according to what it enters. It also exists outside."},{"ref":"10.23","t":"By using these similies of fire and air, the teacher tries to show Nachiketas the subtle quality of the great Self, who, although one and formless like air and fire, yet assumes different shapes according to the form in which It dwells. But, being all-pervading and unlimited, It cannot be confined to these forms; therefore it is said that It also exists outside all forms."},{"ref":"10.24","t":"XI"},{"ref":"10.25","t":"As the sun, the eye of the whole world, is not defiled by external impurities seen by the eyes, thus the one inner Self of all living beings is not defiled by the misery of the world, being outside it."},{"ref":"10.26","t":"The sun is called the eye of the world because it reveals all objects. As the sun may shine on the most impure object, yet remain uncontaminated by it, so the Divine Self within is not touched by the impurity or suffering of the physical form in which it dwells, the Self being beyond all bodily limitations."},{"ref":"10.27","t":"XII"},{"ref":"10.28","t":"There is one ruler, the Self of all living beings, who makes the one form manifold; the wise who perceive Him seated within their Self, to them belongs eternal bliss, not to others."},{"ref":"10.29","t":"XIII"},{"ref":"10.30","t":"Eternal among the changing, consciousness of the conscious, who, though one, fulfils the desires of many: the wise who perceive Him seated within their Self, to them belongs eternal peace, not to others."},{"ref":"10.31","t":"XIV"},{"ref":"10.32","t":"They (the wise) perceive that indescribable highest bliss, saying, This is That. How am I to know It? Does It shine (by Its own light) or does It shine (by reflected light)?"},{"ref":"10.33","t":"XV"},{"ref":"10.34","t":"The sun does not shine there, nor the moon, nor the stars; nor do these lightnings shine there, much less this fire. When He shines, everything shines after Him; by His light all is lighted."},{"sp":"HDR","t":"Part Sixth"},{"ref":"11.1","t":"I"},{"ref":"11.2","t":"This ancient Aswattha tree has its root above and branches below.<br>That is pure, That is Brahman, That alone is called the Immortal.<br>All the worlds rest in That. None goes beyond That. This verily<br>is That."},{"ref":"11.3","t":"This verse indicates the origin of the tree of creation (the Samsara-Vriksha), which is rooted above in Brahman, the Supreme, and sends its branches downward into the phenomenal world. Heat and cold, pleasure and pain, birth and death, and all the shifting conditions of the mortal realm — these are the branches; but the origin of the tree, the Brahman, is eternally pure, unchanging, free and deathless. From the highest angelic form to the minutest atom, all created things have their origin in Him. He is the foundation of the universe. There is nothing beyond Him."},{"ref":"11.4","t":"II"},{"ref":"11.5","t":"Whatever there is in the universe is evolved from Prana and vibrates in Prana. That is a mighty terror, like an upraised thunderbolt. They who know That become immortal."},{"ref":"11.6","t":"III"},{"ref":"11.7","t":"From fear of Him the fire burns, from fear of Him the sun shines. From fear of Him Indra and Vayu and Death, the fifth, speed forth."},{"ref":"11.8","t":"Just as the body cannot live or act without the Soul, similarly nothing in the created world can exist independent of Brahman, who is the basis of all existence. His position is like that of a king whom all must obey; hence it is said that the gods of sun, moon, wind, rain, do His bidding. He is likened to an upraised thunderbolt, because of the impartial and inevitable nature of His law, which all powers, great or small, must obey absolutely."},{"ref":"11.9","t":"IV"},{"ref":"11.10","t":"If a man is not able to know Him before the dissolution of the body, then he becomes embodied again in the created worlds."},{"ref":"11.11","t":"As soon as a man acquires knowledge of the Supreme, he is liberated; but if he fails to attain such knowledge before his Soul is separated from the body, then he must take other bodies and return again and again to this realm of birth and death, until through varied experience he realizes the nature of the Supreme and his relation to Him."},{"ref":"11.12","t":"V"},{"ref":"11.13","t":"As in a mirror, so is He seen within oneself; as in a dream, so (is He seen) in the world of the fathers (departed spirits); as in water, so (is He seen) in the world of Gandharvas (the angelic realm). As light and shadow, so (is He seen) in the world of Brahma (the Creator)."},{"ref":"11.14","t":"When by means of a purified understanding one beholds God within, the image is distinct as in a polished mirror; but one cannot have clear vision of the Supreme by attaining to the various realms known as heavens, where one reaps the fruit of his good deeds. It is only by developing one’s highest consciousness here in this life that perfect God-vision can be attained."},{"ref":"11.15","t":"VI"},{"ref":"11.16","t":"Knowing that the senses are distinct (from the Atman) and their rising and setting separate (from the Atman), a wise man grieves no more."},{"ref":"11.17","t":"A wise man never confounds the Atman, which is birthless and deathless, with that which has beginning and end. Therefore, when he sees his senses and his physical organism waxing and waning, he knows that his real Self within can never be affected by these outer changes, so he remains unmoved."},{"ref":"11.18","t":"VII"},{"ref":"11.19","t":"Higher than the senses is the mind, higher than the mind is the intellect, higher than the intellect is the great Atman, higher than the Atman is the Unmanifested."},{"ref":"11.20","t":"VIII"},{"ref":"11.21","t":"Beyond the Unmanifested is the all-pervading and imperceptible Being (Purusha). By knowing Him, the mortal is liberated and attains immortality."},{"ref":"11.22","t":"This division of the individual into senses, mind, intellect, self-consciousness, undifferentiated creative energy and the Absolute Self is explained in the commentary of verse XI, Part Third."},{"ref":"11.23","t":"IX"},{"ref":"11.24","t":"His form is not to be seen. No one can see Him with the eye. He is perceived by the heart, by the intellect and by the mind. They who know this become immortal."},{"ref":"11.25","t":"The Supreme, being formless, cannot be discerned by the senses, hence all knowledge of Him must be acquired by the subtler faculties of heart, intellect and mind, which are developed only through the purifying practice of meditation."},{"ref":"11.26","t":"X"},{"ref":"11.27","t":"When the five organs of perception become still, together with the mind, and the intellect ceases to be active: that is called the highest state."},{"ref":"11.28","t":"The teacher now shows Nachiketas the process by which the transcendental vision can be attained. he out-going senses, — seeing, hearing, smelling, touching, tasting; the restless mind and the intellect: all must be indrawn and quieted. The state of equilibrium thus attained is called the highest state, because all the forces of one’s being become united and focused; and this inevitably leads to supersensuous vision."},{"ref":"11.29","t":"XI"},{"ref":"11.30","t":"This firm holding back of the senses is what is known as Yoga.<br>Then one should become watchful, for Yoga comes and goes."},{"ref":"11.31","t":"Yoga literally means to join or to unite the lower self with the Higher Self, the object with the subject, the worshipper with God. In order to gain this union, however, one must first disunite oneself from all that scatters the physical, mental and intellectual forces; so the outgoing perceptions must be detached from the external world and indrawn. When this is accomplished through constant practice of concentration and meditation, the union takes place of its own accord. But it may be lost again, unless one is watchful."},{"ref":"11.32","t":"XII"},{"ref":"11.33","t":"He cannot be attained by speech, by mind, or by the eye. How can<br>That be realized except by him who says “He is”?"},{"ref":"11.34","t":"XIII"},{"ref":"11.35","t":"He should be realized as “He is” and also as the reality of both (visible and invisible). He who knows Him as “He is,” to him alone His real nature is revealed."},{"ref":"11.36","t":"This supersensuous vision cannot be gained through man’s ordinary faculties. By mind, eye, or speech the manifested attributes of the Divine can be apprehended; but only one who has acquired the supersensuous sight can directly perceive God’s existence and declare definitely that “He is,” that He alone exists in both the visible and the invisible world."},{"ref":"11.37","t":"XIV"},{"ref":"11.38","t":"When all desires dwelling in the heart cease, then the mortal becomes immortal and attains Brahman here."},{"ref":"11.39","t":"XV"},{"ref":"11.40","t":"When all the ties of the heart are cut asunder here, then the mortal becomes immortal. Such is the teaching."},{"ref":"11.41","t":"XVI"},{"ref":"11.42","t":"There are a hundred and one nerves of the heart. One of them penetrates the centre of the head. Going upward through it, one attains immortality. The other (hundred nerve-courses) lead, in departing, to different worlds."},{"ref":"11.43","t":"The nervous system of the body provides the channels through which the mind travels; the direction in which it moves is determined by its desires and tendencies. When the mind becomes pure and desireless, it takes the upward course and at the time of departing passes out through the imperceptible opening at the crown of the head; but as long as it remains full of desires, its course is downward towards the realms where those desires can be satisfied."},{"ref":"11.44","t":"XVII"},{"ref":"11.45","t":"The Purusha, the inner Self, of the size of a thumb, is ever seated in the heart of all living beings. With perseverance man should draw Him out from his body as one draws the inner stalk from a blade of grass. One should know Him as pure and deathless, as pure and deathless."},{"ref":"11.46","t":"As has been explained in Part Fourth, verse XII, the inner Self, although unlimited, is described as “the size of a thumb” because of its abiding-place in the heart, often likened to a lotus-bud which is similar to a thumb in size and shape. Through the process of steadfast discrimination, one should learn to differentiate the Soul from the body, just as one separates the pith from a reed."},{"ref":"11.47","t":"XVIII"},{"ref":"11.48","t":"Thus Nachiketas, having acquired this wisdom taught by the Ruler of Death, together with all the rules of Yoga, became free from impurity and death and attained Brahman (the Supreme). So also will it be with another who likewise knows the nature of the Self."},{"ref":"11.49","t":"PEACE CHANT"},{"ref":"11.50","t":"May He (the Supreme Being) protect us both. May He be pleased with us. May we acquire strength. May our study bring us illumination. May there be no enmity among us."},{"ref":"11.51","t":"OM! PEACE! PEACE! PEACE!"},{"ref":"11.52","t":"<em>Here ends this Upanishad</em>"},{"ref":"11.53","t":"Kena-Upanishad"},{"ref":"11.54","t":"Like the Isavasya, this Upanishad derives its name from the opening word of the text, Kena-ishitam, “by whom directed.” It is also known as the Talavakara-Upanishad because of its place as a chapter in the Talavakara-Brahmana of the Sama-Veda."},{"ref":"11.55","t":"Among the Upanishads it is one of the most analytical and metaphysical, its purpose being to lead the mind from the gross to the subtle, from effect to cause. By a series of profound questions and answers, it seeks to locate the source of man’s being; and to expand his self-consciousness until it has become identical with God-Consciousness."},{"sp":"HDR","t":"Kena-Upanishad"},{"ref":"12.1","t":"PEACE CHANT"},{"ref":"12.2","t":"May my limbs, speech, Prana (life-force), sight, hearing, strength and all my senses, gain in vigor. All is the Brahman (Supreme Lord) of the Upanishads. May I never deny the Brahman. May the Brahman never deny me. May there be no denial of the Brahman. May there be no separation from the Brahman. May all the virtues declared in the sacred Upanishads be manifest in me, who am devoted to the Atman (Higher Self). May they be manifest in me."},{"ref":"12.3","t":"OM! PEACE! PEACE! PEACE!"},{"sp":"HDR","t":"Part First"},{"ref":"13.1","t":"I"},{"ref":"13.2","t":"BY WHOM COMMANDED and directed does the mind go towards its objects? Commanded by whom does the life-force, the first (cause), move? At whose will do men utter speech? What power directs the eye and the ear?"},{"ref":"13.3","t":"Thus the disciple approached the Master and inquired concerning the cause of life and human activity. Having a sincere longing for Truth he desired to know who really sees and hears, who actuates the apparent physical man. He perceived all about him the phenomenal world, the existence of which he could prove by his senses; but he sought to know the invisible causal world, of which he was now only vaguely conscious. Is mind all-pervading and all-powerful, or is it impelled by some other force, he asked. Who sends forth the vital energy, without which nothing can exist? The teacher replies:"},{"ref":"13.4","t":"II"},{"ref":"13.5","t":"It is the ear of the ear, the mind of the mind, the speech of the speech, the life of the life, the eye of the eye. The wise, freed (from the senses and from mortal desires), after leaving this world, become immortal."},{"ref":"13.6","t":"An ordinary man hears, sees, thinks, but he is satisfied to know only as much as can be known through the senses; he does not analyze and try to find that which stands behind the ear or eye or mind. He is completely identified with his external nature. His conception does not go beyond the little circle of his bodily life, which concerns the outer man only. He has no consciousness of that which enables his senses and organs to perform their tasks."},{"ref":"13.7","t":"There is a vast difference between the manifested form and That which is manifested through the form. When we know That, we shall not die with the body. One who clings to the senses and to things that are ephemeral, must die many deaths, but that man who knows the eye of the eye, the ear of the ear, having severed himself from his physical nature, becomes immortal. Immortality is attained when man transcends his apparent nature and finds that subtle, eternal and inexhaustible essence which is within him."},{"ref":"13.8","t":"III"},{"ref":"13.9","t":"There the eye does not go, nor speech, nor mind. We do not know That; we do not understand how It can be taught. It is distinct from the known and also It is beyond the unknown. Thus we have heard from the ancient (teachers) who told us about It."},{"ref":"13.10","t":"These physical eyes are unable to perceive that subtle essence. Nor can it be expressed by finite language or known by finite intelligence, because it is infinite. Our conception of knowing finite things is to know their name and form; but knowledge of God must be distinct from such knowledge. This is why some declare God to be unknown and unknowable; because He is far more than eye or mind or speech can perceive, comprehend or express. The Upanishad does not say that He cannot be known. He is unknowable to man’s finite nature. How can a finite mortal apprehend the Infinite Whole? But He can be known by man’s God-like nature."},{"ref":"13.11","t":"IV"},{"ref":"13.12","t":"That which speech does not illumine, but which illumines speech: know that alone to be the Brahman (the Supreme Being), not this which people worship here."},{"ref":"13.13","t":"V"},{"ref":"13.14","t":"That which cannot be thought by mind, but by which, they say, mind is able to think: know that alone to be the Brahman, not this which people worship here."},{"ref":"13.15","t":"VI"},{"ref":"13.16","t":"That which is not seen by the eye, but by which the eye is able to see: know that alone to be the Brahman, not this which people worship here."},{"ref":"13.17","t":"VII"},{"ref":"13.18","t":"That which cannot be heard by the ear, but by which the ear is able to hear: know that alone to be Brahman, not this which people worship here."},{"ref":"13.19","t":"VIII"},{"ref":"13.20","t":"That which none breathes with the breath, but by which breath is in-breathed: know that alone to be the Brahman, not this which people worship here."},{"ref":"13.21","t":"Ordinarily we know three states of consciousness only, — waking, dreaming and sleeping. There is, however, a fourth state, the superconscious, which transcends these. In the first three states the mind is not clear enough to save us from error; but in the fourth state it gains such purity of vision that it can perceive the Divine. If God could be known by the limited mind and senses, then God-knowledge would be like any other knowledge and spiritual science like any physical science. He can be known, however, by the purified mind only. Therefore to know God, man must purify himself. The mind described in the Upanishads is the superconscious mind. According to the Vedic Sages the mind in its ordinary state is only another sense organ. This mind is limited, but when it becomes illumined by the light of the Cosmic Intelligence, or the “mind of the mind,” then it is able to apprehend the First Cause or That which stands behind all external activities."},{"sp":"HDR","t":"Part Second"},{"ref":"14.1","t":"I"},{"ref":"14.2","t":"IF THOU THINKEST “I know It well,” then it is certain that thou knowest but little of the Brahman (Absolute Truth), or in what form He (resideth) in the Devas (minor aspects of Deity). Therefore I think that what thou thinkest to be known is still to be sought after."},{"ref":"14.3","t":"Having given the definition of the real Self or Brahman, by which mortals are able to see, hear, feel and think, the teacher was afraid that the disciple, after merely hearing about It, might conclude that he knew It. So he said to him: “You have heard about It, but that is not enough. You must experience It. Mere intellectual recognition will not give you true knowledge of It. Neither can It be taught to you. The teacher can only show the way. You must find It for yourself.”"},{"ref":"14.4","t":"Knowledge means union between subject and object. To gain this union one must practice, theory cannot help us. The previous chapter has shown that the knowledge of Brahman is beyond sense-perception: “There the eye does not go, nor speech, nor mind.” “That is distinct from known and also It is beyond the unknown.” Therefore it was necessary for the teacher to remind the disciple that knowledge based on sense-perception or intellectual apprehension should not be confounded with supersensuous knowledge. Although the disciple had listened to the teacher with unquestioning mind and was intellectually convinced of the truth of his words, it was now necessary for him to prove by his own experience what he had heard. Guided by the teacher, he sought within himself through meditation the meaning of Brahman; and having gained a new vision, he approached the teacher once more."},{"ref":"14.5","t":"II"},{"ref":"14.6","t":"The disciple said: I do not think I know It well, nor do I think that I do not know It. He among us who knows It truly, knows (what is meant by) “I know” and also what is meant by “I know It not.”"},{"ref":"14.7","t":"This appears to be contradictory, but it is not. In the previous chapter we learned that Brahman is “distinct from the known” and “beyond the unknown.” The disciple, realizing this, says: “So far as mortal conception is concerned, I do not think I know, because I understand that It is beyond mind and speech; yet from the higher point of view, I cannot say that I do not know; for the very fact that I exist, that I can seek It, shows that I know; for It is the source of my being. I do not know, however, in the sense of knowing the whole Infinite Ocean of existence.” The word knowledge is used ordinarily to signify acquaintance with phenomena only, but man must transcend this relative knowledge before he can have a clear conception of God. One who wishes to attain Soul-consciousness must rise above matter."},{"ref":"14.8","t":"The observation of material science being confined to the sense plane, it ignores what is beyond. Therefore it must always be limited and subject to change. It discovered atoms, then it went further and discovered electrons, and when it had found the one, it had to drop the other; so this kind of knowledge can never lead to the ultimate knowledge of the Infinite, because it is exclusive and not inclusive. Spiritual science is not merely a question of mind and brain, it depends on the awakening of our latent higher consciousness."},{"ref":"14.9","t":"III"},{"ref":"14.10","t":"He who thinks he knows It not, knows It. He who thinks he knows<br>It, knows It not. The true knowers think they can never know It<br>(because of Its infinitude), while the ignorant think they know<br>It."},{"ref":"14.11","t":"By this text the teacher confirms the idea that Brahman is unthinkable, because unconditioned. Therefore he says: He who considers It beyond thought, beyond sense-perception, beyond mind and speech, he alone has a true understanding of Brahman. They who judge a living being from his external form and sense faculties, know him not; because the real Self of man is not manifested in his seeing, hearing, speaking. His real Self is that within by which he hears and speaks and sees. In the same way he knows not Brahman who thinks he knows It by name and form. The arrogant and foolish man thinks he knows everything; but the true knower is humble. He says: “How can I know Thee, who art Infinite and beyond mind and speech?” In the last portion of the text, the teacher draws an impressive contrast between the attitude of the wise man who knows, but thinks he does not know; and that of the ignorant who does not know, but thinks he knows."},{"ref":"14.12","t":"IV"},{"ref":"14.13","t":"It (Brahman) is known, when It is known in every state of consciousness. (Through such knowledge) one attains immortality. By attaining this Self, man gains strength; and by Self-knowledge immortality is attained."},{"ref":"14.14","t":"We have learned from the previous text that the Brahman is unknown to those whose knowledge is limited to sense experience; but He is not unknown to those whose purified intelligence perceives Him as the basis of all states of consciousness and the essence of all things. By this higher knowledge a man attains immortality, because he knows that although his body may decay and die, the subtle essence of his being remains untouched. Such an one also acquires unlimited strength, because he identifies himself with the ultimate Source. The strength which comes from one’s own muscle and brain or from one’s individual power must be limited and mortal and therefore cannot lift one beyond death; but through the strength which Atma-gnana or Self-knowledge gives, immortality is reached. Whenever knowledge is based on direct perception of this undying essence, one transcends all fear of death and becomes immortal."},{"ref":"14.15","t":"V"},{"ref":"14.16","t":"If one knows It here, that is Truth; if one knows It not here, then great is his loss. The wise seeing the same Self in all beings, being liberated from this world, become immortal."},{"sp":"HDR","t":"Part Third"},{"ref":"15.1","t":"I"},{"ref":"15.2","t":"THE BRAHMAN ONCE won a victory for the Devas. Through that victory of the Brahman, the Devas became elated. They thought, “This victory is ours. This glory is ours.”"},{"ref":"15.3","t":"Brahman here does not mean a personal Deity. There is a Brahma, the first person of the Hindu Trinity; but Brahman is the Absolute, the One without a second, the essence of all. There are different names and forms which represent certain personal aspects of Divinity, such as Brahma the Creator, Vishnu the Preserver and Siva the Transformer; but no one of these can fully represent the Whole. Brahman is the vast ocean of being, on which rise numberless ripples and waves of manifestation. From the smallest atomic form to a Deva or an angel, all spring from that limitless ocean of Brahman, the inexhaustible Source of life. No manifested form of life can be independent of its source, just as no wave, however mighty, can be independent of the ocean. Nothing moves without that Power. He is the only Doer. But the Devas thought: “This victory is ours, this glory is ours.”"},{"ref":"15.4","t":"II"},{"ref":"15.5","t":"The Brahman perceived this and appeared before them. They did not know what mysterious form it was."},{"ref":"15.6","t":"III"},{"ref":"15.7","t":"They said to Fire: “O Jataveda (All-knowing)! Find out what mysterious spirit this is.” He said: “Yes.”"},{"ref":"15.8","t":"IV"},{"ref":"15.9","t":"He ran towards it and He (Brahman) said to him: “Who art thou?”<br>“I am Agni, I am Jataveda,” he (the Fire-god) replied."},{"ref":"15.10","t":"V"},{"ref":"15.11","t":"Brahman asked: “What power resides in thee?” Agni replied: “I can burn up all whatsoever exists on earth.”"},{"ref":"15.12","t":"VI"},{"ref":"15.13","t":"Brahman placed a straw before him and said: “Burn this.” He (Agni) rushed towards it with all speed, but was not able to burn it. So he returned from there and said (to the Devas): “I was not able to find out what this great mystery is.”"},{"ref":"15.14","t":"VII"},{"ref":"15.15","t":"Then they said to Vayu (the Air-god): “Vayu! Find out what this mystery is.” He said: “Yes.”"},{"ref":"15.16","t":"VIII"},{"ref":"15.17","t":"He ran towards it and He (Brahman) said to him: “Who art thou?” “I am Vayu, I am Matarisva (traveller of Heaven),” he (Vayu) said."},{"ref":"15.18","t":"IX"},{"ref":"15.19","t":"Then the Brahman said: “What power is in thee?” Vayu replied: “I can blow away all whatsoever exists on earth.”"},{"ref":"15.20","t":"X"},{"ref":"15.21","t":"Brahman placed a straw before him and said: “Blow this away.” He (Vayu) rushed towards it with all speed, but was not able to blow it away. So he returned from there and said (to the Devas): “I was not able to find out what this great mystery is.”"},{"ref":"15.22","t":"XI"},{"ref":"15.23","t":"Then they said to Indra: “O Maghavan (Worshipful One)! Find out what this mystery is.” He said: “Yes”; and ran towards it, but it disappeared before him."},{"ref":"15.24","t":"XII"},{"ref":"15.25","t":"Then he saw in that very space a woman beautifully adorned, Uma of golden hue, daughter of Haimavat (Himalaya). He asked: “What is this great mystery?”"},{"ref":"15.26","t":"Here we see how the Absolute assumes concrete form to give knowledge of Himself to the earnest seeker. Brahman, the impenetrable mystery, disappeared and in His place appeared a personal form to represent Him. This is a subtle way of showing the difference between the Absolute and the personal aspects of Deity. The Absolute is declared to be unknowable and unthinkable, but He assumes deified personal aspects to make Himself known to His devotees. Thus Uma, daughter of the Himalaya, represents that personal aspect as the offspring of the Infinite Being; while the Himalaya stands as the symbol of the Eternal, Unchangeable One."},{"sp":"HDR","t":"Part Fourth"},{"ref":"16.1","t":"I"},{"ref":"16.2","t":"SHE (UMA) SAID: “It is Brahman. It is through the victory of Brahman that ye are victorious.” Then from her words, he (Indra) knew that it (that mysterious form) was Brahman."},{"ref":"16.3","t":"Uma replied to Indra, “It is to Brahman that you owe your victory. It is through His power that you live and act. He is the agent and you are all only instruments in His hands. Therefore your idea that ‘This victory is ours, this glory is ours,’ is based on ignorance.” At once Indra saw their mistake. The Devas, being puffed up with vanity, had thought they themselves had achieved the victory, whereas it was Brahman; for not even a blade of grass can move without His command."},{"ref":"16.4","t":"II"},{"ref":"16.5","t":"Therefore these Devas, — Agni, Vayu and Indra — excel other Devas, because they came nearer to Brahman. It was they who first knew this spirit as Brahman."},{"ref":"16.6","t":"III"},{"ref":"16.7","t":"Therefore Indra excels all other Devas, because he came nearest to Brahman, and because he first (before all others) knew this spirit as Brahman."},{"ref":"16.8","t":"Agni, Vayu and Indra were superior to the other Devas because they gained a closer vision; and they were able to do this because they were purer; while Indra stands as the head of the Devas, because he realized the Truth directly, he reached Brahman. The significance of this is that whoever comes in direct touch with Brahman or the Supreme is glorified."},{"ref":"16.9","t":"IV"},{"ref":"16.10","t":"Thus the teaching of Brahman is here illustrated in regard to the Devas. He dashed like lightning, and appeared and disappeared just as the eye winks."},{"ref":"16.11","t":"The teaching as regards the Devas was that Brahman is the only Doer. He had appeared before them in a mysterious form; but the whole of the unfathomable Brahman could not be seen in any definite form; so at the moment of vanishing, He manifested more of His immeasurable glory and fleetness of action by a sudden dazzling flash of light."},{"ref":"16.12","t":"V"},{"ref":"16.13","t":"Next (the teaching) is regarding Adhyatman (the embodied Soul). The mind seems to approach Him (Brahman). By this mind (the seeker) again and again remembers and thinks about Brahman."},{"ref":"16.14","t":"Only by the mind can the seeker after knowledge approach Brahman, whose nature in glory and speed has been described as like unto a flash of lightning. Mind alone can picture the indescribable Brahman; and mind alone, being swift in its nature, can follow Him. It is through the help of this mind that we can think and meditate on Brahman; and when by constant thought of Him the mind becomes purified, then like a polished mirror it can reflect His Divine Glory."},{"ref":"16.15","t":"VI"},{"ref":"16.16","t":"That Brahman is called Tadvanam (object of adoration). He is to be worshipped by the name Tadvanam. He who knows Brahman thus, is loved by all beings."},{"ref":"16.17","t":"Brahman is the object of adoration and the goal of all beings. For this reason he should be worshipped and meditated upon as Tadvanam. Whoever knows Him in this aspect becomes one with Him, and serves as a clear channel through which the blessings of Brahman flow out to others. The knower of God partakes of all His lovable qualities and is therefore loved by all true devotees."},{"ref":"16.18","t":"VII"},{"ref":"16.19","t":"The disciple asked: O Master, teach me the Upanishad. (The teacher replied:) The Upanishad has been taught thee. We have certainly taught thee the Upanishad about Brahman."},{"ref":"16.20","t":"VIII"},{"ref":"16.21","t":"The Upanishad is based on tapas (practice of the control of body, mind and senses), dama (subjugation of the senses), karma (right performance of prescribed actions). The Vedas are its limbs. Truth is its support."},{"ref":"16.22","t":"IX"},{"ref":"16.23","t":"He who knows this (wisdom of the Upanishad), having been cleansed of all sin, becomes established in the blissful, eternal and highest abode of Brahman, in the highest abode of Brahman."},{"ref":"16.24","t":"<em>Here ends this Upanishad</em>"},{"ref":"16.25","t":"This Upanishad is called Kena, because it begins with the inquiry: “By whom” (Kena) willed or directed does the mind go towards its object? From whom comes life? What enables man to speak, to hear and see? And the teacher in reply gives him the definition of Brahman, the Source and Basis of existence. The spirit of the Upanishads is always to show that no matter where we look or what we see or feel in the visible world, it all proceeds from one Source."},{"ref":"16.26","t":"The prevailing note of all Vedic teaching is this: One tremendous Whole becoming the world, and again the world merging in that Whole. It also strives in various ways to define that Source, knowing which all else is known and without which no knowledge can be well established. So here the teacher replies: That which is the eye of the eye, the ear of the ear, that is the inexhaustible river of being which flows on eternally; while bubbles of creation rise on the surface, live for a time, then burst."},{"ref":"16.27","t":"The teacher, however, warns the disciple that this eye, ear, mind, can never perceive It; for It is that which illumines speech and mind, which enables eye and ear and all sense-faculties to perform their tasks. “It is distinct from the known and also It is beyond the unknown.” He who thinks he knows It, knows It not; because It is never known by those who believe that It can be grasped by the intellect or by the senses; but It can be known by him who knows It as the basis of all consciousness."},{"ref":"16.28","t":"The knower of Truth says, “I know It not,” because he realizes the unbounded, infinite nature of the Supreme. “Thou art this (the visible), Thou art That (the invisible), and Thou art all that is beyond,” he declares. The ordinary idea of knowledge is that which is based on sense preceptions; but the knowledge of an illumined Sage is not confined to his senses. He has all the knowledge that comes from the senses and all that comes from Spirit."},{"ref":"16.29","t":"The special purpose of this Upanishad is to give us the knowledge of the Real, that we may not come under the dominion of the ego by identifying ourselves with our body, mind and senses. Mortals become mortals because they fall under the sway of ego and depend on their own limited physical and mental strength. The lesson of the parable of the Devas and Brahman is that there is no real power, no real doer except God. He is the eye of the eye, the ear of the ear; and eyes, ears, and all our faculties have no power independent of Him. When we thus realize Him as the underlying Reality of our being, we transcend death and become immortal."},{"ref":"16.30","t":"OM! PEACE! PEACE! PEACE!"}],"footnotes":[]},{"meta":{"key":"upan-c","en":"The Upanishads","gr":"उपनिषद्","color":"#6b5a8c","author":"The Upanishads","kind":"prose","hidden":true},"text":{"title":"The Upanishads","greek":"उपनिषद्","translator":"","kind":"prose","reference":{"label":"Section","abbr":"§","placeholder":"e.g. 2.5"},"transPair":{"a":"upan","b":"upan-b","c":"upan-c"},"transSelf":"c"},"content":[{"sp":"HDR","t":"Original Sanskrit texts"},{"sp":"HDR","t":"The Principle Upanishads (Sanskrit Texts)"},{"ref":"1.2","t":"<em>Khandogya-Upanishad</em>"},{"ref":"1.3","t":"First Prapathaka"},{"ref":"1.4","t":"Second Prapathaka"},{"ref":"1.5","t":"Third Prapathaka"},{"ref":"1.6","t":"Fourth Prapathaka"},{"ref":"1.7","t":"Fifth Prapathaka"},{"ref":"1.8","t":"Sixth Prapathaka"},{"ref":"1.9","t":"Seventh Prapathaka"},{"ref":"1.10","t":"Eighth Prapathaka"},{"ref":"1.11","t":"<em>Talavakara or Kena-Upanishad</em>"},{"ref":"1.12","t":"First Khanda"},{"ref":"1.13","t":"Second Khanda"},{"ref":"1.14","t":"Third Khanda"},{"ref":"1.15","t":"Fourth Khanda"},{"ref":"1.16","t":"<em>Aitareya-Aranyaka</em>"},{"ref":"1.17","t":"<em>Kaushitaki-Upanishad</em>"},{"ref":"1.18","t":"<em>Vagasaneyi-Samhita-Upanishad, Sometimes Called Isavasya Or Isa-Upanishad</em>"},{"ref":"1.19","t":"<em>Katha-Upanishad</em>"},{"ref":"1.20","t":"First Adhyâya."},{"ref":"1.21","t":"Second Adhyâya."},{"ref":"1.22","t":"<em>Mundaka Upanishad</em>"},{"ref":"1.23","t":"<em>Taittirîyaka-Upanishad</em>"},{"ref":"1.24","t":"First Vallî"},{"ref":"1.25","t":"Second Vallî"},{"ref":"1.26","t":"Third Vallî"},{"ref":"1.27","t":"<em>Brihadâranyaka Upanishad</em>"},{"ref":"1.28","t":"First Adhyâya"},{"ref":"1.29","t":"Second Adhyâya"},{"ref":"1.30","t":"Third Adhyâya"},{"ref":"1.31","t":"Fourth Adhyâya"},{"ref":"1.32","t":"Fifth Adhyâya"},{"ref":"1.33","t":"Sixth Adhyâya"},{"ref":"1.34","t":"<em>Svetâsvatara Upanishad</em>"},{"ref":"1.35","t":"First Adhyâya"},{"ref":"1.36","t":"Second Adhyâya"},{"ref":"1.37","t":"Third Adhyâya"},{"ref":"1.38","t":"Fourth Adhyâya"},{"ref":"1.39","t":"Fifth Adhyâya"},{"ref":"1.40","t":"Sixth Adhyâya"},{"ref":"1.41","t":"<em>Prasña Upanishad</em>"},{"ref":"1.42","t":"First Question"},{"ref":"1.43","t":"Second Question"},{"ref":"1.44","t":"Third Question"},{"ref":"1.45","t":"Fourth Question"},{"ref":"1.46","t":"Fifth Question"},{"ref":"1.47","t":"Sixth Question"},{"ref":"1.48","t":"<em>Maitrâyana Brâhmana Upanishad</em>"},{"sp":"IMG","src":"data:image/jpeg;base64,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","t":"The Chandogya Upanishad verses 1.1.1-1.1.9 (Sanskrit, Devanagari script)"},{"sp":"HDR","t":"First Prapathaka"},{"ref":"3.1","t":"ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि सर्वं ब्रह्मोपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरणमस्त्वनिराकरणं मेऽस्तु तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ॥"},{"ref":"3.2","t":"॥ॐ शान्तिः शान्तिः शान्तिः ॥"},{"ref":"3.3","t":"॥ प्रथमोऽध्यायः ॥"},{"ref":"3.4","t":"॥ प्रथमः खण्डः ॥"},{"ref":"3.5","t":"ओमित्येतदक्षरमुद्गीथमुपासीत । ओमिति ह्युद्गायति तस्योपव्याख्यानम् ॥ १ ॥"},{"ref":"3.6","t":"एषा भूतानां पृथिवी रसः पृथिव्या अपो रसः अपामोषधयो रस ओषधीनां पुरुषो रसः पुरुषस्य वाग्रसो वाच ऋग्रस ऋचः साम रसः साम्न उद्गीथो रसः ॥ २ ॥"},{"ref":"3.7","t":"स एष रसानाꣳ रसतमः परमः परार्ध्योऽष्टमो यदुद्गीथः ॥ ३ ॥"},{"ref":"3.8","t":"कतमा कतमर्क्कतमत्कतमत्साम कतमः कतम उद्गीथ इति विमृष्टं भवति ॥ ४ ॥"},{"ref":"3.9","t":"वागेवर्क्प्राणः सामोमित्येतदक्षरमुद्गीथस्तद्वा एतन्मिथुनं यद्वाक्च प्राणश्चर्क्च साम च ॥ ५ ॥"},{"ref":"3.10","t":"तदेतन्मिथुनमोमित्येतस्मिन्नक्षरे सꣳ सृज्यते यदा वै मिथुनौ समागच्छत आपयतो वै तावन्योन्यस्य कामम् ॥ ६ ॥"},{"ref":"3.11","t":"आपयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते ॥ ७ ॥"},{"ref":"3.12","t":"तद्वा एतदनुज्ञाक्षरं यद्धि किञ्चानुजानात्योमित्येव तदाहैषो एव समृद्धिर्यदनुज्ञा समर्धयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते ॥ ८ ॥"},{"ref":"3.13","t":"तेनेयं त्रयीविद्या वर्तते ओमित्याश्रावयत्योमितिशꣳसत्योमित्युद्गायत्येतस्यैवाक्षरस्यापचित्यै महिम्ना रसेन ॥ ९ ॥"},{"ref":"3.14","t":"तेनोभौ कुरुतो यश्चैतदेवं वेद यश्च न वेद । नाना तु विद्या चाविद्या च यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवतीति खल्वेतस्यैवाक्षरस्योपव्याख्यानं भवति ॥ १० ॥"},{"ref":"3.15","t":"॥ द्वितीयः खण्डः ॥"},{"ref":"3.16","t":"देवासुरा ह वै यत्र संयेतिरे उभये प्राजापत्यास्तद्ध देवा उद्गीथमाजह्रुरनेनैनानभिभविष्याम इति ॥ १ ॥"},{"ref":"3.17","t":"ते ह नासिक्यं प्राणमुद्गीथमुपासांचक्रिरे तꣳ हासुराः पाप्मना विविधुस्तस्मात्तेनोभयं जिघ्रति सुरभि च दुर्गन्धि च पाप्मना ह्येष विद्धः ॥ २ ॥"},{"ref":"3.18","t":"अथ ह वाचमुद्गीथमुपासांचक्रिरे ताꣳ हासुराः पाप्मना विविधुस्तस्मात्तयोभयं वदति सत्यं चानृतं च पाप्मना ह्येषा विद्धा ॥ ३ ॥"},{"ref":"3.19","t":"अथ ह चक्षुरुद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयं पश्यति दर्शनीयं चादर्शनीयं च पाप्मना ह्येतद्विद्धम् ॥ ४ ॥ अथ ह श्रोत्रमुद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयꣳ शृणोति श्रवणीयं चाश्रवणीयं च पाप्मना ह्येतद्विद्धम् ॥ ५ ॥"},{"ref":"3.20","t":"अथ ह मन उद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयꣳ संकल्पते संकल्पनीयं चासंकल्पनीयं च पाप्मना ह्येतद्विद्धम् ॥ ६ ॥"},{"ref":"3.21","t":"अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासांचक्रिरे तꣳ हासुरा ऋत्वा विदध्वंसुर्यथाश्मानमाखणमृत्वा विध्वꣳ सेतैवम् ॥ ७ ॥"},{"ref":"3.22","t":"यथाश्मानमाखणमृत्वा विध्वꣳ सत एवꣳ हैव स विध्वꣳसते य एवंविदि पापं कामयते यश्चैनमभिदासति स एषोऽश्माखणः ॥ ८ ॥"},{"ref":"3.23","t":"नैवैतेन सुरभि न दुर्गन्धि विजानात्यपहतपाप्मा ह्येष तेन यदश्नाति यत्पिबति तेनेतरान्प्राणानवति एतमु एवान्ततोऽवित्त्वोत्क्रमति व्याददात्येवान्तत इति ॥ ९ ॥"},{"ref":"3.24","t":"तꣳ हाङ्गिरा उद्गीथमुपासाञ्चक्र एतमु एवाङ्गिरसं मन्यन्तेऽङ्गानां यद्रसः ॥ १० ॥"},{"ref":"3.25","t":"तेन तꣳ ह बृहस्पतिरुद्गीथमुपासञ्चक्र एतमु एव बृहस्पतिं मन्यन्ते वाग्घि बृहती तस्या एष पतिः ॥ ११ ॥"},{"ref":"3.26","t":"तेन तꣳ हायास्य उद्गीथमुपासाञ्चक्र एतमु एवायास्यं मन्यन्त आस्याद्यदयते ॥ १२ ॥"},{"ref":"3.27","t":"तेन तꣳ ह बको दाल्भ्यो विदाञ्चकार । स ह नैमिशीयानामुद्गाता बभूव स ह स्मैभ्यः कामानागायति ॥ १३ ॥"},{"ref":"3.28","t":"आगाता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्त इत्यध्यात्मम् ॥ १४ ॥"},{"ref":"3.29","t":"॥ तृतीयः खण्डः ॥"},{"ref":"3.30","t":"अथाधिदैवतं य एवासौ तपति तमुद्गीथमुपासीतोद्यन्वा एष प्रजाभ्य उद्गायति । उद्यꣳ स्तमो भयमपहन्त्यपहन्ता ह वै भयस्य तमसो भवति य एवं वेद ॥ १ ॥"},{"ref":"3.31","t":"समान उ एवायं चासौ चोष्णोऽयमुष्णोऽसौ स्वर इतीममाचक्षते स्वर इति प्रत्यास्वर इत्यमुं तस्माद्वा एतमिमममुं चोद्गीथमुपासीत ॥ २ ॥"},{"ref":"3.32","t":"अथ खलु व्यानमेवोद्गीथमुपासीत यद्वै प्राणिति स प्राणो यदपानिति सोऽपानः । अथ यः प्राणापानयोः सन्धिः स व्यानो यो व्यानः सा वाक् । तस्मादप्राणन्ननपानन्वाचमभिव्याहरति ॥ ३ ॥"},{"ref":"3.33","t":"या वाक्सर्क्तस्मादप्राणन्ननपानन्नृचमभिव्याहरति यर्क्तत्साम तस्मादप्राणन्ननपानन्साम गायति यत्साम स उद्गीथस्तस्मादप्राणन्ननपानन्नुद्गायति ॥ ४ ॥"},{"ref":"3.34","t":"अतो यान्यन्यानि वीर्यवन्ति कर्माणि यथाग्नेर्मन्थनमाजेः सरणं दृढस्य धनुष आयमनमप्राणन्ननपानꣳ स्तानि करोत्येतस्य हेतोर्व्यानमेवोद्गीथमुपासीत ॥ ५ ॥"},{"ref":"3.35","t":"अथ खलूद्गीथाक्षराण्युपासीतोद्गीथ इति प्राण एवोत्प्राणेन ह्युत्तिष्ठति वाग्गीर्वाचो ह गिर इत्याचक्षतेऽन्नं थमन्ने हीदꣳ सर्वꣳ स्थितम् ॥ ६ ॥"},{"ref":"3.36","t":"द्यौरेवोदन्तरिक्षं गीः पृथिवी थमादित्य एवोद्वायुर्गीरग्निस्थꣳ सामवेद एवोद्यजुर्वेदो गीर्ऋग्वेदस्थं दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतान्येवं विद्वानुद्गीथाक्षराण्युपास्त उद्गीथ इति ॥ ७ ॥"},{"ref":"3.37","t":"अथ खल्वाशीःसमृद्धिरुपसरणानीत्युपासीत येन साम्ना स्तोष्यन्स्यात्तत्सामोपधावेत् ॥ ८ ॥"},{"ref":"3.38","t":"यस्यामृचि तामृचं यदार्षेयं तमृषिं यां देवतामभिष्टोष्यन्स्यात्तां देवतामुपधावेत् ॥ ९ ॥"},{"ref":"3.39","t":"येन च्छन्दसा स्तोष्यन्स्यात्तच्छन्द उपधावेद्येन स्तोमेन स्तोष्यमाणः स्यात्तꣳ स्तोममुपधावेत् ॥ १० ॥"},{"ref":"3.40","t":"यां दिशमभिष्टोष्यन्स्यात्तां दिशमुपधावेत् ॥ ११ ॥"},{"ref":"3.41","t":"आत्मानमन्तत उपसृत्य स्तुवीत कामं ध्यायन्नप्रमत्तोऽभ्याशो ह यदस्मै स कामः समृध्येत यत्कामः स्तुवीतेति यत्कामः स्तुवीतेति ॥ १२ ॥"},{"ref":"3.42","t":"॥ चतुर्थः खण्डः ॥"},{"ref":"3.43","t":"ओमित्येतदक्षरमुद्गीथमुपासीतोमिति ह्युद्गायति तस्योपव्याख्यानम् ॥ १ ॥"},{"ref":"3.44","t":"देवा वै मृत्योर्बिभ्यतस्त्रयीं विद्यां प्राविशꣳस्ते छन्दोभिरच्छादयन्यदेभिरच्छादयꣳस्तच्छन्दसां छन्दस्त्वम् ॥ २ ॥"},{"ref":"3.45","t":"तानु तत्र मृत्युर्यथा मत्स्यमुदके परिपश्येदेवं पर्यपश्यदृचि साम्नि यजुषि । ते नु विदित्वोर्ध्वा ऋचः साम्नो यजुषः स्वरमेव प्राविशन् ॥ ३ ॥"},{"ref":"3.46","t":"यदा वा ऋचमाप्नोत्योमित्येवातिस्वरत्येवꣳ सामैवं यजुरेष उ स्वरो यदेतदक्षरमेतदमृतमभयं तत्प्रविश्य देवा अमृता अभया अभवन् ॥ ४ ॥"},{"ref":"3.47","t":"स य एतदेवं विद्वानक्षरं प्रणौत्येतदेवाक्षरꣳ स्वरममृतमभयं प्रविशति तत्प्रविश्य यदमृता देवास्तदमृतो भवति ॥ ५ ॥"},{"ref":"3.48","t":"॥ पञ्चमः खण्डः ॥"},{"ref":"3.49","t":"अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इत्यसौ वा आदित्य उद्गीथ एष प्रणव ओमिति ह्येष स्वरन्नेति ॥ १ ॥"},{"ref":"3.50","t":"एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच रश्मीꣳस्त्वं पर्यावर्तयाद्बहवो वै ते भविष्यन्तीत्यधिदैवतम् ॥ २ ॥"},{"ref":"3.51","t":"अथाध्यात्मं य एवायं मुख्यः प्राणस्तमुद्गीथमुपासीतोमिति ह्येष स्वरन्नेति ॥ ३ ॥"},{"ref":"3.52","t":"एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच प्राणाꣳ स्त्वं भूमानमभिगायताद्बहवो वै मे भविष्यन्तीति ॥ ४ ॥"},{"ref":"3.53","t":"अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इति होतृषदनाद्धैवापि दुरुद्गीथमनुसमाहरतीत्यनुसमाहरतीति ॥ ५ ॥"},{"ref":"3.54","t":"॥ षष्ठः खण्डः ॥"},{"ref":"3.55","t":"इयमेवर्गग्निः साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयत इयमेव साग्निरमस्तत्साम ॥ १ ॥"},{"ref":"3.56","t":"अन्तरिक्षमेवर्ग्वायुः साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयतेऽन्तरिक्षमेव सा वायुरमस्तत्साम ॥ २ ॥"},{"ref":"3.57","t":"द्यौरेवर्गादित्यः साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते द्यौरेव सादित्योऽमस्तत्साम ॥ ३ ॥"},{"ref":"3.58","t":"नक्षत्राण्येवर्क्चन्द्रमाः साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते नक्षत्राण्येव सा चन्द्रमा अमस्तत्साम ॥ ४ ॥"},{"ref":"3.59","t":"अथ यदेतदादित्यस्य शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते ॥ ५ ॥"},{"ref":"3.60","t":"अथ यदेवैतदादित्यस्य शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदमस्तत्सामाथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो दृश्यते हिरण्यश्मश्रुर्हिरण्यकेश आप्रणखात्सर्व एव सुवर्णः ॥ ६ ॥"},{"ref":"3.61","t":"तस्य यथा कप्यासं पुण्डरीकमेवमक्षिणी तस्योदिति नाम स एष सर्वेभ्यः पाप्मभ्य उदित उदेति ह वै सर्वेभ्यः पाप्मभ्यो य एवं वेद ॥ ७ ॥"},{"ref":"3.62","t":"तस्यर्क्च साम च गेष्णौ तस्मादुद्गीथस्तस्मात्त्वेवोद्गातैतस्य हि गाता स एष ये चामुष्मात्पराञ्चो लोकास्तेषां चेष्टे देवकामानां चेत्यधिदैवतम् ॥ ८ ॥"},{"ref":"3.63","t":"॥ सप्तमः खण्डः ॥"},{"ref":"3.64","t":"अथाध्यात्मं वागेवर्क्प्राणः साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते वागेव सा प्राणोऽमस्तत्साम ॥ १ ॥"},{"ref":"3.65","t":"चक्षुरेवर्गात्मा साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते चक्षुरेव सात्मामस्तत्साम ॥ २ ॥"},{"ref":"3.66","t":"श्रोत्रमेवर्ङ्मनः साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते श्रोत्रमेव सा मनोऽमस्तत्साम ॥ ३ ॥"},{"ref":"3.67","t":"अथ यदेतदक्ष्णः शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते अथ यदेवैतदक्ष्णः शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदमस्तत्साम ॥ ४ ॥"},{"ref":"3.68","t":"अथ य एषोऽन्तरक्षिणि पुरुषो दृश्यते सैवर्क्तत्साम तदुक्थं तद्यजुस्तद्ब्रह्म तस्यैतस्य तदेव रूपं यदमुष्य रूपं यावमुष्य गेष्णौ तौ गेष्णौ यन्नाम तन्नाम ॥ ५ ॥"},{"ref":"3.69","t":"स एष ये चैतस्मादर्वाञ्चो लोकास्तेषां चेष्टे मनुष्यकामानां चेति तद्य इमे वीणायां गायन्त्येतं ते गायन्ति तस्मात्ते धनसनयः ॥ ६ ॥"},{"ref":"3.70","t":"अथ य एतदेवं विद्वान्साम गायत्युभौ स गायति सोऽमुनैव स एष ये चामुष्मात्पराञ्चो लोकास्ताꣳ श्चाप्नोति देवकामास्ताꣳ श्च ॥ ७ ॥"},{"ref":"3.71","t":"अथानेनैव ये चैतस्मादर्वाञ्चो लोकास्ताꣳ श्चाप्नोति मनुष्यकामाꣳश्च तस्मादु हैवंविदुद्गाता ब्रूयात् ॥ ८ ॥"},{"ref":"3.72","t":"कं ते काममागायानीत्येष ह्येव कामागानस्येष्टे य एवं विद्वान्साम गायति साम गायति ॥ ९ ॥"},{"ref":"3.73","t":"॥ अष्टमः खण्डः ॥"},{"ref":"3.74","t":"त्रयो होद्गीथे कुशला बभूवुः शिलकः शालावत्यश्चैकितायनो दाल्भ्यः प्रवाहणो जैवलिरिति ते होचुरुद्गीथे वै कुशलाः स्मो हन्तोद्गीथे कथां वदाम इति ॥ १ ॥"},{"ref":"3.75","t":"तथेति ह समुपविविशुः स ह प्रवाहणो जैवलिरुवाच भगवन्तावग्रे वदतां ब्राह्मणयोर्वदतोर्वाचꣳ श्रोष्यामीति ॥ २ ॥"},{"ref":"3.76","t":"स ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाच हन्त त्वा पृच्छानीति पृच्छेति होवाच ॥ ३ ॥"},{"ref":"3.77","t":"का साम्नो गतिरिति स्वर इति होवाच स्वरस्य का गतिरिति प्राण इति होवाच प्राणस्य का गतिरित्यन्नमिति होवाचान्नस्य का गतिरित्याप इति होवाच ॥ ४ ॥"},{"ref":"3.78","t":"अपां का गतिरित्यसौ लोक इति होवाचामुष्य लोकस्य का गतिरिति न स्वर्गं लोकमति नयेदिति होवाच स्वर्गं वयं लोकꣳ सामाभिसंस्थापयामः स्वर्गसꣳस्तावꣳ हि सामेति ॥ ५ ॥"},{"ref":"3.79","t":"तꣳ ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाचाप्रतिष्ठितं वै किल ते दाल्भ्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति ॥ ६ ॥"},{"ref":"3.80","t":"हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाचामुष्य लोकस्य का गतिरित्ययं लोक इति होवाचास्य लोकस्य का गतिरिति न प्रतिष्ठां लोकमिति नयेदिति होवाच प्रतिष्ठां वयं लोकꣳ सामाभिसꣳस्थापयामः प्रतिष्ठासꣳ स्तावꣳ हि सामेति ॥ ७ ॥"},{"ref":"3.81","t":"तꣳ ह प्रवाहणो जैवलिरुवाचान्तवद्वै किल ते शालावत्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाच ॥ ८ ॥"},{"ref":"3.82","t":"॥ नवमः खण्डः ॥"},{"ref":"3.83","t":"अस्य लोकस्य का गतिरित्याकाश इति होवाच सर्वाणि ह वा इमानि भूतान्याकाशादेव समुत्पद्यन्त आकाशं प्रत्यस्तं यन्त्याकाशो ह्येवैभ्यो ज्यायानकाशः परायणम् ॥ १ ॥"},{"ref":"3.84","t":"स एष परोवरीयानुद्गीथः स एषोऽनन्तः परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्परोवरीयाꣳसमुद्गीथमुपास्ते ॥ २ ॥"},{"ref":"3.85","t":"तꣳ हैतमतिधन्वा शौनक उदरशाण्डिल्यायोक्त्वोवाच यावत्त एनं प्रजायामुद्गीथं वेदिष्यन्ते परोवरीयो हैभ्यस्तावदस्मिꣳल्लोके जीवनं भविष्यति ॥ ३ ॥"},{"ref":"3.86","t":"तथामुष्मिꣳ ल्लोके लोक इति स य एतमेवं विद्वानुपास्ते परोवरीय एव हास्यास्मिꣳल्लोके जीवनं भवति तथामुष्मिꣳल्लोके लोक इति लोके लोक इति ॥ ४ ॥"},{"ref":"3.87","t":"॥ दशमः खण्डः ॥"},{"ref":"3.88","t":"मटचीहतेषु कुरुष्वाटिक्या सह जाययोषस्तिर्ह चाक्रायण इभ्यग्रामे प्रद्राणक उवास ॥ १ ॥"},{"ref":"3.89","t":"स हेभ्यं कुल्माषान्खादन्तं बिभिक्षे तꣳ होवाच । नेतोऽन्ये विद्यन्ते यच्च ये म इम उपनिहिता इति ॥ २ ॥"},{"ref":"3.90","t":"एतेषां मे देहीति होवाच तानस्मै प्रददौ हन्तानुपानमित्युच्छिष्टं वै मे पीतꣳ स्यादिति होवाच ॥ ३ ॥"},{"ref":"3.91","t":"न स्विदेतेऽप्युच्छिष्टा इति न वा अजीविष्यमिमा न खादन्निति होवाच कामो म उदपानमिति ॥ ४ ॥"},{"ref":"3.92","t":"स ह खादित्वातिशेषाञ्जायाया आजहार साग्र एव सुभिक्षा बभूव तान्प्रतिगृह्य निदधौ ॥ ५ ॥"},{"ref":"3.93","t":"स ह प्रातः सञ्जिहान उवाच यद्बतान्नस्य लभेमहि लभेमहि धनमात्राꣳ राजासौ यक्ष्यते स मा सर्वैरार्त्विज्यैर्वृणीतेति ॥ ६ ॥"},{"ref":"3.94","t":"तं जायोवाच हन्त पत इम एव कुल्माषा इति तान्खादित्वामुं यज्ञं विततमेयाय ॥ ७ ॥"},{"ref":"3.95","t":"तत्रोद्गातॄनास्तावे स्तोष्यमाणानुपोपविवेश स ह प्रस्तोतारमुवाच ॥ ८ ॥"},{"ref":"3.96","t":"प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति ॥ ९ ॥"},{"ref":"3.97","t":"एवमेवोद्गातारमुवाचोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति ॥ १० ॥"},{"ref":"3.98","t":"एवमेव प्रतिहर्तारमुवाच प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति ते ह समारतास्तूष्णीमासांचक्रिरे ॥ ११ ॥"},{"ref":"3.99","t":"॥ एकादशः खण्डः ॥"},{"ref":"3.100","t":"अथ हैनं यजमान उवाच भगवन्तं वा अहं विविदिषाणीत्युषस्तिरस्मि चाक्रायण इति होवाच ॥ १ ॥"},{"ref":"3.101","t":"स होवाच भगवन्तं वा अहमेभिः सर्वैरार्त्विज्यैः पर्यैषिषं भगवतो वा अहमवित्त्यान्यानवृषि ॥ २ ॥"},{"ref":"3.102","t":"भगवाꣳ स्त्वेव मे सर्वैरार्त्विज्यैरिति तथेत्यथ तर्ह्येत एव समतिसृष्टाः स्तुवतां यावत्त्वेभ्यो धनं दद्यास्तावन्मम दद्या इति तथेति ह यजमान उवाच ॥ ३ ॥"},{"ref":"3.103","t":"अथ हैनं प्रस्तोतोपससाद प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति ॥ ४ ॥"},{"ref":"3.104","t":"प्राण इति होवाच सर्वाणि ह वा इमानि भूतानि प्राणमेवाभिसंविशन्ति प्राणमभ्युज्जिहते सैषा देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रास्तोष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति ॥ ५ ॥"},{"ref":"3.105","t":"अथ हैनमुद्गातोपससादोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति ॥ ६ ॥"},{"ref":"3.106","t":"आदित्य इति होवाच सर्वाणि ह वा इमानि भूतान्यादित्यमुच्चैः सन्तं गायन्ति सैषा देवतोद्गीथमन्वायत्ता तां चेदविद्वानुदगास्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति ॥ ७ ॥"},{"ref":"3.107","t":"अथ हैनं प्रतिहर्तोपससाद प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति ॥ ८ ॥"},{"ref":"3.108","t":"अन्नमिति होवाच सर्वाणि ह वा इमानि भूतान्यन्नमेव प्रतिहरमाणानि जीवन्ति सैषा देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रत्यहरिष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति तथोक्तस्य मयेति ॥ ९ ॥"},{"ref":"3.109","t":"॥ द्वादशः खण्डः ॥"},{"ref":"3.110","t":"अथातः शौव उद्गीथस्तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः स्वाध्यायमुद्वव्राज ॥ १ ॥"},{"ref":"3.111","t":"तस्मै श्वा श्वेतः प्रादुर्बभूव तमन्ये श्वान उपसमेत्योचुरन्नं नो भगवानागायत्वशनायाम वा इति ॥ २ ॥"},{"ref":"3.112","t":"तान्होवाचेहैव मा प्रातरुपसमीयातेति तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः प्रतिपालयाञ्चकार ॥ ३ ॥"},{"ref":"3.113","t":"ते ह यथैवेदं बहिष्पवमानेन स्तोष्यमाणाः सꣳरब्धाः सर्पन्तीत्येवमाससृपुस्ते ह समुपविश्य हिं चक्रुः ॥ ४ ॥"},{"ref":"3.114","t":"ओ३मदा३मों३पिबा३मों३ देवो वरुणः प्रजापतिः सविता३न्नमिहा२हरदन्नपते३ऽन्नमिहा२हरा२हरो३मिति ॥ ५ ॥"},{"ref":"3.115","t":"॥ त्रयोदशः खण्डः ॥"},{"ref":"3.116","t":"अयं वाव लोको हाउकारः वायुर्हाइकारश्चन्द्रमा अथकार आत्मेहकारोऽग्निरीकारः ॥ १ ॥"},{"ref":"3.117","t":"आदित्य ऊकारो निहव एकारो विश्वे देवा औहोयिकारः प्रजापतिर्हिङ्कारः प्राणः स्वरोऽन्नं या वाग्विराट् ॥ २ ॥"},{"ref":"3.118","t":"अनिरुक्तस्त्रयोदशः स्तोभः सञ्चरो हुङ्कारः ॥ ३ ॥"},{"ref":"3.119","t":"दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतामेवꣳ साम्नामुपनिषदं वेदोपनिषदं वेदेति ॥ ४ ॥"},{"ref":"3.120","t":"संबंधित कड़ियाꣳ"},{"sp":"HDR","t":"Second Prapathaka"},{"ref":"4.1","t":"॥ द्वितीयॊऽध्यायः ॥"},{"ref":"4.2","t":"2.1 ॥ प्रथमः खण्डः॥"},{"ref":"4.3","t":"समस्तस्य खलु साम्न उपासनꣳ साधु यत्खलु साधु तत्सामेत्याचक्षते यदसाधु तदसामेति ॥ १ ॥"},{"ref":"4.4","t":"तदुताप्याहुः साम्नैनमुपागादिति साधुनैनमुपागादित्येव तदाहुरसाम्नैनमुपागादित्यसाधुनैनमुपगादित्येव तदाहुः ॥ २ ॥"},{"ref":"4.5","t":"अथोताप्याहुः साम नो बतेति यत्साधु भवति साधु बतेत्येव तदाहुरसाम नो बतेति यदसाधु भवत्यसाधु बतेत्येव तदाहुः ॥ ३ ॥"},{"ref":"4.6","t":"स य एतदेवं विद्वानसाधु सामेत्युपास्तेऽभ्याशो ह यदेनꣳसाधवो धर्मा आ च गच्छेयुरुप च नमेयुः ॥ ४ ॥"},{"ref":"4.7","t":"2.2 ॥ द्वितीयः खण्डः ॥"},{"ref":"4.8","t":"लोकेषु पञ्चविधꣳ सामोपासीत पृथिवी हिङ्कारोऽग्निः प्रस्तावोऽन्तरिक्षमुद्गीथ आदित्यः प्रतिहारो द्यौर्निधनमित्यूर्ध्वेषु ॥ १ ॥"},{"ref":"4.9","t":"अथावृत्तेषु द्यौर्हिङ्कार आदित्यः प्रस्तावोऽन्तरिक्षमुद्गीथोऽग्निः प्रतिहारः पृथिवी निधनम् ॥ २ ॥"},{"ref":"4.10","t":"कल्पन्ते हास्मै लोका ऊर्ध्वाश्चावृत्ताश्च य एतदेवं विद्वाꣳल्लोकेषु पञ्चविधं सामोपास्ते ॥ ३ ॥"},{"ref":"4.11","t":"2.3 ॥ तृतीयः खण्डः ॥"},{"ref":"4.12","t":"वृष्टौ पञ्चविधꣳ सामोपासीत पुरोवातो हिङ्कारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार ॥ ४ ॥"},{"ref":"4.13","t":"उद्गृह्णाति तन्निधनं वर्षति हास्मै वर्षयति ह य एतदेवं विद्वान्वृष्टौ पञ्चविधꣳसामोपास्ते ॥ २ ॥"},{"ref":"4.14","t":"2.4 ॥ चतुर्थः खण्डः ॥"},{"ref":"4.15","t":"सर्वास्वप्सु पञ्चविधꣳ सामोपासीत मेघो यत्संप्लवते स हिङ्कारो यद्वर्षति स प्रस्तावो याः प्राच्यः स्यन्दन्ते स उद्गीथो याः प्रतीच्यः स प्रतिहारः समुद्रो निधनम् ॥ १ ॥"},{"ref":"4.16","t":"न हाप्सु प्रैत्यप्सुमान्भवति य एतदेवं विद्वान्सर्वास्वप्सु पञ्चविधꣳसामोपास्ते ॥ २ ॥"},{"ref":"4.17","t":"2.5 ॥ पञ्चमः खण्डः ॥"},{"ref":"4.18","t":"ऋतुषु पञ्चविधꣳसामोपासीत वसन्तो हिङ्कारः ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनम् ॥ १ ॥"},{"ref":"4.19","t":"कल्पन्ते हास्मा ऋतव ऋतुमान्भवति य एतदेवं विद्वानृतुषु पञ्चविधꣳ सामोपास्ते ॥ २ ॥"},{"ref":"4.20","t":"2.6 ॥ षष्ठः खण्डः ॥"},{"ref":"4.21","t":"पशुषु पञ्चविधꣳ सामोपासीताजा हिङ्कारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनम् ॥ १ ॥"},{"ref":"4.22","t":"भवन्ति हास्य पशवः पशुमान्भवति य एतदेवं विद्वान्पशुषु पञ्चविधꣳसामोपास्ते ॥ २ ॥"},{"ref":"4.23","t":"2.7 ॥ सप्तमः खण्डः ॥"},{"ref":"4.24","t":"प्राणेषु पञ्चविधं परोवरीयः सामोपासीत प्राणो हिङ्कारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारो मनो निधनं परोवरीयाꣳसि वा एतानि ॥ १ ॥"},{"ref":"4.25","t":"परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्प्राणेषु पञ्चविधं परोवरीयः सामोपास्त इति तु पञ्चविधस्य ॥ २ ॥"},{"ref":"4.26","t":"2.8 ॥ अष्टमः खण्डः ॥"},{"ref":"4.27","t":"अथ सप्तविधस्य वाचि सप्तविधꣳसामोपासीत यत्किञ्च वाचो हुमिति स हिङ्कारो यत्प्रेति स प्रस्तावो यदेति स आदिः ॥ १ ॥"},{"ref":"4.28","t":"यदुदिति स उद्गीथो यत्प्रतीति स प्रतिहारो यदुपेति स उपद्रवो यन्नीति तन्निधनम् ॥ २ ॥"},{"ref":"4.29","t":"दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतदेवं विद्वान्वाचि सप्तविधꣳसामोपास्ते ॥ ३ ॥"},{"ref":"4.30","t":"2.9 ॥ नवमः खण्डः ॥"},{"ref":"4.31","t":"अथ खल्वमुमादित्यꣳ सप्तविधꣳ सामोपासीत सर्वदा समस्तेन साम मां प्रति मां प्रतीति सर्वेण समस्तेन साम ॥ १ ॥"},{"ref":"4.32","t":"तस्मिन्निमानि सर्वाणि भूतान्यन्वायत्तानीति विद्यात्तस्य यत्पुरोदयात्स हिङ्कारस्तदस्य पशवोऽन्वायत्तास्तस्मात्ते हिङ्कुर्वन्ति हिङ्कारभाजिनो ह्येतस्य साम्नः ॥ २ ॥"},{"ref":"4.33","t":"अथ यत्प्रथमोदिते स प्रस्तावस्तदस्य मनुष्या३ अन्वायत्तास्तस्मात्ते प्रस्तुतिकामाः प्रशꣳसाकामाः प्रस्तावभाजिनो ह्येतस्य साम्नः ॥ ३ ॥"},{"ref":"4.34","t":"अथ यत्सङ्गववेलायाꣳ स आदिस्तदस्य वयाꣳस्यन्वायत्तानि तस्मात्तान्यन्तरिक्षेऽनारम्बणान्यादायात्मानं परिपतन्त्यादिभाजीनि ह्येतस्य साम्नः ॥ ४ 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॥"},{"ref":"4.58","t":"2.15 ॥ पञ्चदशः खण्डः ॥"},{"ref":"4.59","t":"अभ्राणि संप्लवन्ते स हिङ्कारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्निधनमेतद्वैरूपं पर्जन्ये प्रोतम् ॥ १ ॥"},{"ref":"4.60","t":"स य एवमेतद्वैरूपं पर्जन्ये प्रोतं वेद विरूपाꣳश्च सुरूपाꣳश्च पशूनवरुन्धे सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या वर्षन्तं न निन्देत्तद्व्रतम् ॥ २ ॥"},{"ref":"4.61","t":"2.16 ॥ षोडशः खण्डः ॥"},{"ref":"4.62","t":"वसन्तो हिङ्कारो ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनमेतद्वैराजमृतुषु प्रोतम् ॥ १ ॥"},{"ref":"4.63","t":"स य एवमेतद्वैराजमृतुषु प्रोतं वेद विराजति प्रजया पशुभिर्ब्रह्मवर्चसेन सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्यर्तून्न निन्देत्तद्व्रतम् ॥ २ ॥"},{"ref":"4.64","t":"2.17 ॥ सप्तदशः खण्डः ॥"},{"ref":"4.65","t":"पृथिवी हिङ्कारोऽन्तरिक्षं प्रस्तावो द्यौरुद्गीथो दिशः प्रतिहारः समुद्रो निधनमेताः शक्वर्यो लोकेषु प्रोताः ॥ १ ॥"},{"ref":"4.66","t":"स य एवमेताः शक्वर्यो लोकेषु प्रोता वेद 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॥"},{"ref":"4.75","t":"स य एवमेतद्राजनं देवतासु प्रोतं वेदैतासामेव देवतानाꣳसलोकताꣳसर्ष्टिताꣳसायुज्यं गच्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या ब्राह्मणान्न निन्देत्तद्व्रतम् ॥ २ ॥"},{"ref":"4.76","t":"2.21 ॥ एकविंशः खण्डः ॥"},{"ref":"4.77","t":"त्रयी विद्या हिङ्कारस्त्रय इमे लोकाः स प्रस्तावोऽग्निर्वायुरादित्यः स उद्गीथो नक्षत्राणि वयाꣳसि मरीचयः स प्रतिहारः सर्पा गन्धर्वाः पितरस्तन्निधनमेतत्साम सर्वस्मिन्प्रोतम् ॥ १ ॥"},{"ref":"4.78","t":"स य एवमेतत्साम सर्वस्मिन्प्रोतं वेद सर्वꣳ ह भवति ॥ २ ॥"},{"ref":"4.79","t":"तदेष श्लोको यानि पञ्चधा त्रीणी त्रीणि तेभ्यो न ज्यायः परमन्यदस्ति ॥ ३ ॥"},{"ref":"4.80","t":"यस्तद्वेद स वेद सर्वꣳसर्वा दिशो बलिमस्मै हरन्ति सर्वमस्मीत्युपासित तद्व्रतं तद्व्रतम् ॥ ४ ॥"},{"ref":"4.81","t":"2.22 ॥ द्वाविंशः खण्डः ॥"},{"ref":"4.82","t":"विनर्दि साम्नो वृणे पशव्यमित्यग्नेरुद्गीथोऽनिरुक्तः प्रजापतेर्निरुक्तः सोमस्य मृदु श्लक्ष्णं वायोः श्लक्ष्णं बलवदिन्द्रस्य क्रौञ्चं बृहस्पतेरपध्वान्तं वरुणस्य तान्सर्वानेवोपसेवेत वारुणं त्वेव वर्जयेत् ॥ १ ॥"},{"ref":"4.83","t":"अमृतत्वं देवेभ्य आगायानीत्यागायेत्स्वधां पितृभ्य आशां मनुष्येभ्यस्तृणोदकं पशुभ्यः स्वर्गं लोकं यजमानायान्नमात्मन आगायानीत्येतानि मनसा ध्यायन्नप्रमत्तः स्तुवीत ॥ २ ॥"},{"ref":"4.84","t":"सर्वे स्वरा इन्द्रस्यात्मानः सर्व ऊष्माणः प्रजापतेरात्मानः सर्वे स्पर्शा मृत्योरात्मानस्तं यदि स्वरेषूपालभेतेन्द्रꣳशरणं प्रपन्नोऽभूवं स त्वा प्रति वक्ष्यतीत्येनं ब्रूयात् ॥ ३ ॥"},{"ref":"4.85","t":"अथ यद्येनमूष्मसूपालभेत प्रजापतिꣳशरणं प्रपन्नोऽभूवं स त्वा प्रति पेक्ष्यतीत्येनं ब्रूयादथ यद्येनꣳ स्पर्शेषूपालभेत मृत्युꣳ शरणं प्रपन्नोऽभूवं स त्वा प्रति धक्ष्यतीत्येनं ब्रूयात् ॥ ४ ॥"},{"ref":"4.86","t":"सर्वे स्वरा घोषवन्तो बलवन्तो वक्तव्या इन्द्रे बलं ददानीति सर्व ऊष्माणोऽग्रस्ता अनिरस्ता विवृता वक्तव्याः प्रजापतेरात्मानं परिददानीति सर्वे स्पर्शा लेशेनानभिनिहिता वक्तव्या मृत्योरात्मानं परिहराणीति ॥ ५ ॥"},{"ref":"4.87","t":"2.23 ॥ त्रयोविंशः खण्डः ॥"},{"ref":"4.88","t":"त्रयो धर्मस्कन्धा यज्ञोऽध्ययनं दानमिति प्रथमस्तप एव द्वितीयो ब्रह्मचार्याचार्यकुलवासी तृतीयोऽत्यन्तमात्मानमाचार्यकुलेऽवसादयन्सर्व एते पुण्यलोका भवन्ति ब्रह्मसꣳस्थोऽमृतत्वमेति ॥ १ ॥"},{"ref":"4.89","t":"प्रजापतिर्लोकानभ्यतपत्तेभ्योऽभितप्तेभ्यस्त्रयी विद्या संप्रास्रवत्तामभ्यतपत्तस्या अभितप्ताया एतान्यक्षराणि संप्रास्र्वन्त भूर्भुवः स्वरिति ॥ २ ॥"},{"ref":"4.90","t":"तान्यभ्यतपत्तेभ्योऽभितप्तेभ्य ॐकारः संप्रास्रवत्तद्यथा शङ्कुना सर्वाणि पर्णानि संतृण्णान्येवमोंकारेण सर्वा वाक्संतृण्णोंकार एवेदꣳसर्वमोंकार एवेदꣳ सर्वम् ॥ ३ ॥"},{"ref":"4.91","t":"वासवं साम"},{"ref":"4.92","t":"॥ चतुर्विंशः खण्डः ॥"},{"ref":"4.93","t":"ब्रह्मवादिनो वदन्ति यद्वसूनां प्रातः सवनꣳरुद्राणां माध्यन्दिनꣳसवनमादित्यानां च विश्वेषां च देवानां तृतीयसवनम् ॥ १ ॥"},{"ref":"4.94","t":"क्व तर्हि यजमानस्य लोक इति स यस्तं न विद्यात्कथं कुर्यादथ विद्वान्कुर्यात् ॥ २ ॥"},{"ref":"4.95","t":"पुरा प्रातरनुवाकस्योपाकरणाज्जघनेन गार्हपत्यस्योदाङ्मुख उपविश्य स वासवꣳसामाभिगायति ॥ ३ ॥"},{"ref":"4.96","t":"लो३कद्वारमपावा३र्णू ३३ पश्येम त्वा वयꣳरा ३३३३३ हु ३ म् आ ३३ ज्या ३ यो ३ आ ३२१११ इति ॥ ४ ॥"},{"ref":"4.97","t":"अथ जुहोति नमोऽग्नये पृथिवीक्षिते लोकक्षिते लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक एतास्मि ॥ ५ ॥"},{"ref":"4.98","t":"अत्र यजमानः परस्तादायुषः स्वाहापजहि परिघमित्युक्त्वोत्तिष्ठति तस्मै वसवः प्रातःसवनꣳसंप्रयच्छन्ति ॥ ६ ॥"},{"ref":"4.99","t":"पुरा माध्यन्दिनस्य सवनस्योपाकरणाज्जघनेनाग्नीध्रीयस्योदङ्मुख उपविश्य स रौद्रꣳसामाभिगायति ॥ ७ ॥"},{"ref":"4.100","t":"लो३कद्वारमपावा३र्णू३३ पश्येम त्वा वयं वैरा३३३३३ हु३म् आ३३ज्या ३यो३आ३२१११इति ॥ ८ ॥"},{"ref":"4.101","t":"अथ जुहोति नमो वायवेऽन्तरिक्षक्षिते लोकक्षिते लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक एतास्मि ॥ ९ ॥"},{"ref":"4.102","t":"अत्र यजमानः परस्तादायुषः स्वाहापजहि परिघमित्युक्त्वोत्तिष्ठति तस्मै रुद्रा माध्यंदिनꣳसवनꣳसंप्रयच्छन्ति ॥ १० ॥"},{"ref":"4.103","t":"पुरा तृतीयसवनस्योपाकरणाज्जघनेनाहवनीयस्योदङ्मुख उपविश्य स आदित्यꣳस वैश्वदेवꣳ सामाभिगायति ॥ ११ ॥"},{"ref":"4.104","t":"लो३कद्वारमपावा३र्णू३३पश्येम त्वा वयꣳ स्वारा ३३३३३ हु३म् आ३३ ज्या३ यो३आ ३२१११ इति ॥ १२ ॥"},{"ref":"4.105","t":"आदित्यमथ वैश्वदेवं लो३कद्वारमपावा३र्णू३३ पश्येम त्वा वयꣳसाम्रा३३३३३ हु३म् आ३३ ज्या३यो३आ ३२१११ इति ॥ १३ ॥"},{"ref":"4.106","t":"अथ जुहोति नम आदित्येभ्यश्च विश्वेभ्यश्च देवेभ्यो दिविक्षिद्भ्यो लोकक्षिद्भ्यो लोकं मे यजमानाय विन्दत ॥ १४ ॥"},{"ref":"4.107","t":"एष वै यजमानस्य लोक एतास्म्यत्र यजमानः परस्तादायुषः स्वाहापहत परिघमित्युक्त्वोत्तिष्ठति ॥ १५ ॥"},{"ref":"4.108","t":"तस्मा आदित्याश्च विश्वे च देवास्तृतीयसवनꣳसंप्रयच्छन्त्येष ह वै यज्ञस्य मात्रां वेद य एवं वेद य एवं वेद ॥ १६ ॥"},{"sp":"HDR","t":"Third Prapathaka"},{"ref":"5.1","t":"॥ 3.1 प्रथमः खण्डः ॥"},{"ref":"5.2","t":"असौ वा आदित्यो देवमधु तस्य द्यौरेव तिरश्चीनवꣳशोऽन्तरिक्षमपूपो मरीचयः पुत्राः ॥ १ ॥"},{"ref":"5.3","t":"तस्य ये प्राञ्चो रश्मयस्ता एवास्य प्राच्यो मधुनाड्यः । ऋच एव मधुकृत ऋग्वेद एव पुष्पं ता अमृता आपस्ता वा एता ऋचः ॥ २ ॥"},{"ref":"5.4","t":"एतमृग्वेदमभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳरसोऽजायत ॥ ३ ॥"},{"ref":"5.5","t":"तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य रोहितꣳरूपम् ॥ ४ ॥"},{"ref":"5.6","t":"3.2॥ द्वितीयः खण्डः ॥"},{"ref":"5.7","t":"अथ येऽस्य दक्षिणा रश्मयस्ता एवास्य दक्षिणा मधुनाड्यो यजूꣳष्येव मधुकृतो यजुर्वेद एव पुष्पं ता अमृता आपः ॥ १ ॥"},{"ref":"5.8","t":"तानि वा एतानि यजूꣳष्येतं यजुर्वेदमभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳरसोजायत ॥ २ ॥"},{"ref":"5.9","t":"तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य शुक्लꣳरूपम् ॥ ३ ॥"},{"ref":"5.10","t":"3.3॥ तृतीयः खण्डः ॥"},{"ref":"5.11","t":"अथ येऽस्य प्रत्यञ्चो रश्मयस्ता एवास्य प्रतीच्यो मधुनाड्यः सामान्येव मधुकृतः सामवेद एव पुष्पं ता अमृता आपः ॥ १ ॥"},{"ref":"5.12","t":"तानि वा एतानि सामान्येतꣳसामवेदमभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳरसोऽजायत ॥ २ ॥"},{"ref":"5.13","t":"तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य कृष्णꣳरूपम् ॥ ३ ॥"},{"ref":"5.14","t":"3.4॥ चतुर्थः खण्डः ॥"},{"ref":"5.15","t":"अथ येऽस्योदञ्चो रश्मयस्ता एवास्योदीच्यो मधुनाड्योऽथर्वाङ्गिरस एव मधुकृत इतिहासपुराणं पुष्पं ता अमृता आपः ॥ १ ॥"},{"ref":"5.16","t":"ते वा एतेऽथर्वाङ्गिरस एतदितिहासपूराणमभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳरसोऽजायत ॥ २ ॥"},{"ref":"5.17","t":"तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य परं कृष्णꣳ रूपम् ॥ ३ ॥"},{"ref":"5.18","t":"3.5॥ पञ्चमः खण्डः ॥"},{"ref":"5.19","t":"अथ येऽस्योर्ध्वा रश्मयस्ता एवास्योर्ध्वा मधुनाड्यो गुह्या एवादेशा मधुकृतो ब्रह्मैव पुष्पं ता अमृता आपः ॥ १ ॥"},{"ref":"5.20","t":"ते वा एते गुह्या आदेशा एतद्ब्रह्माभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳरसोऽजायत ॥ २ ॥"},{"ref":"5.21","t":"तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य मध्ये क्षोभत इव ॥ ३ ॥"},{"ref":"5.22","t":"ते वा एते रसानाꣳरसा वेदा हि रसास्तेषामेते रसास्तानि वा एतान्यमृतानाममृतानि वेदा ह्यमृतास्तेषामेतान्यमृतानि ॥ ४ ॥"},{"ref":"5.23","t":"3.6॥ षष्ठः खण्डः ॥"},{"ref":"5.24","t":"तद्यत्प्रथमममृतं तद्वसव उपजीवन्त्यग्निना मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ १ ॥"},{"ref":"5.25","t":"त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥"},{"ref":"5.26","t":"स य एतदेवममृतं वेद वसूनामेवैको भूत्वाग्निनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स य एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३ ॥"},{"ref":"5.27","t":"स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता वसूनामेव तावदाधिपत्यꣳस्वाराज्यं पर्येता ॥ ४ ॥"},{"ref":"5.28","t":"3.7॥ सप्तमः खण्डः ॥"},{"ref":"5.29","t":"अथ यद्द्वितीयममृतं तद्रुद्रा उपजीवन्तीन्द्रेण मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ १ ॥"},{"ref":"5.30","t":"त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥"},{"ref":"5.31","t":"स य एतदेवममृतं वेद रुद्राणामेवैको भूत्वेन्द्रेणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३ ॥"},{"ref":"5.32","t":"स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता द्विस्तावद्दक्षिणत उदेतोत्तरतोऽस्तमेता रुद्राणामेव तावदाधिपत्यꣳस्वाराज्यं पर्येता ॥ ४ ॥"},{"ref":"5.33","t":"3.8॥ अष्टमः खण्डः ॥"},{"ref":"5.34","t":"अथ यत्तृतीयममृतं तदादित्या उपजीवन्ति वरुणेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ १ ॥"},{"ref":"5.35","t":"त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥ स य एतदेवममृतं वेदादित्यानामेवैको भूत्वा वरुणेनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३ ॥"},{"ref":"5.36","t":"स यावदादित्यो दक्षिणत उदेतोत्तरतोऽस्तमेता द्विस्तावत्पश्चादुदेता पुरस्तादस्तमेतादित्यानामेव तावदाधिपत्यꣳस्वाराज्यं पर्येता ॥ ४ ॥"},{"ref":"5.37","t":"3.9॥ नवमः खण्डः ॥"},{"ref":"5.38","t":"अथ यच्चतुर्थममृतं तन्मरुत उपजीवन्ति सोमेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ १ ॥"},{"ref":"5.39","t":"त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥"},{"ref":"5.40","t":"स य एतदेवममृतं वेद मरुतामेवैको भूत्वा सोमेनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३ ॥"},{"ref":"5.41","t":"स यावदादित्यः पश्चादुदेता पुरस्तादस्तमेता द्विस्तावदुत्तरत उदेता दक्षिणतोऽस्तमेता मरुतामेव तावदाधिपत्य्ꣳस्वाराज्यं पर्येता ॥ ४ ॥"},{"ref":"5.42","t":"3.10॥ दशमः खण्डः ॥"},{"ref":"5.43","t":"अथ यत्पञ्चमममृतं तत्साध्या उपजीवन्ति ब्रह्मणा मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ १ ॥"},{"ref":"5.44","t":"त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥"},{"ref":"5.45","t":"स य एतदेवममृतं वेद साध्यानामेवैको भूत्वा ब्रह्मणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३ ॥"},{"ref":"5.46","t":"स यावदादित्य उत्तरत उदेता दक्षिणतोऽस्तमेता द्विस्तावदूर्ध्वमुदेतार्वागस्तमेता साध्यानामेव तावदाधिपत्यꣳस्वाराज्यं पर्येता ॥ ४ ॥"},{"ref":"5.47","t":"3.11॥ एकादशः खण्डः ॥"},{"ref":"5.48","t":"अथ तत ऊर्ध्व उदेत्य नैवोदेता नास्तमेतैकल एव मध्ये स्थाता तदेष श्लोकः ॥ १ ॥"},{"ref":"5.49","t":"न वै तत्र न निम्लोच नोदियाय कदाचन । देवास्तेनाहꣳसत्येन मा विराधिषि ब्रह्मणेति ॥ २ ॥"},{"ref":"5.50","t":"न ह वा अस्मा उदेति न निम्लोचति सकृद्दिवा हैवास्मै भवति य एतामेवं ब्रह्मोपनिषदं वेद ॥ ३ ॥"},{"ref":"5.51","t":"तद्धैतद्ब्रह्मा प्रजापतय उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यस्तद्धैतदुद्दालकायारुणये ज्येष्ठाय पुत्राय पिता ब्रह्म प्रोवाच ॥ ४ ॥"},{"ref":"5.52","t":"इदं वाव तज्ज्येष्ठाय पुत्राय पिता ब्रह्म प्रब्रूयात्प्रणाय्याय वान्तेवासिने ॥ ५ ॥"},{"ref":"5.53","t":"नान्यस्मै कस्मैचन यद्यप्यस्मा इमामद्भिः परिगृहीतां धनस्य पूर्णां दद्यादेतदेव ततो भूय इत्येतदेव ततो भूय इति ॥ ६ ॥"},{"ref":"5.54","t":"3.12॥ द्वादशः खण्डः ॥"},{"ref":"5.55","t":"गायत्री वा ईदꣳ सर्वं भूतं यदिदं किं च वाग्वै गायत्री वाग्वा इदꣳ सर्वं भूतं गायति च त्रायते च ॥ १ ॥"},{"ref":"5.56","t":"या वै सा गायत्रीयं वाव सा येयं पृथिव्यस्याꣳहीदꣳसर्वं भूतं प्रतिष्ठितमेतामेव नातिशीयते ॥ २ ॥"},{"ref":"5.57","t":"या वै सा पृथिवीयं वाव सा यदिदमस्मिन्पुरुषे शरीरमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते ॥ ३ ॥"},{"ref":"5.58","t":"यद्वै तत्पुरुषे शरीरमिदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे हृदयमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते ॥ ४ ॥"},{"ref":"5.59","t":"सैषा चतुष्पदा षड्विधा गायत्री तदेतदृचाभ्यनूक्तम् ॥ ५ ॥"},{"ref":"5.60","t":"तावानस्य महिमा ततो ज्यायाꣳश्च पूरुषः । पादोऽस्य सर्वा भूतानि त्रिपादस्यामृतं दिवीति ॥ ६ ॥"},{"ref":"5.61","t":"यद्वै तद्ब्रह्मेतीदं वाव तद्योयं बहिर्धा पुरुषादाकाशो यो वै स बहिर्धा पुरुषादाकाशः ॥ ७ ॥"},{"ref":"5.62","t":"अयं वाव स योऽयमन्तः पुरुष अकाशो यो वै सोऽन्तः पुरुष आकाशः ॥ ८ ॥"},{"ref":"5.63","t":"अयं वाव स योऽयमन्तर्हृदय आकाशस्तदेतत्पूर्णमप्रवर्ति पूर्णमप्रवर्तिनीꣳश्रियं लभते य एवं वेद ॥ ९ ॥"},{"ref":"5.64","t":"3.13॥ त्रयोदशः खण्डः ॥"},{"ref":"5.65","t":"तस्य ह वा एतस्य हृदयस्य पञ्च देवसुषयः स योऽस्य प्राङ्सुषिः स प्राणस्तच्चक्षुः स आदित्यस्तदेतत्तेजोऽन्नाद्यमित्युपासीत तेजस्व्यन्नादो भवति य एवं वेद ॥ १ ॥"},{"ref":"5.66","t":"अथ योऽस्य दक्षिणः सुषिः स व्यानस्तच्छ्रोत्रꣳस चन्द्रमास्तदेतच्छ्रीश्च यशश्चेत्युपासीत श्रीमान्यशस्वी भवति य एवं वेद ॥ २ ॥"},{"ref":"5.67","t":"अथ योऽस्य प्रत्यङ्सुषिः सोऽपानः सा वाक्सोऽग्निस्तदेतद्ब्रह्मवर्चसमन्नाद्यमित्युपासीत ब्रह्मवर्चस्यन्नादो भवति य एवं वेद ॥ ३ ॥"},{"ref":"5.68","t":"अथ योऽस्योदङ्सुषिः स समानस्तन्मनः स पर्जन्यस्तदेतत्कीर्तिश्च व्युष्टिश्चेत्युपासीत कीर्तिमान्व्युष्टिमान्भवति य एवं वेद ॥ ४ ॥"},{"ref":"5.69","t":"अथ योऽस्योर्ध्वः सुषिः स उदानः स वायुः स आकाशस्तदेतदोजश्च महश्चेत्युपासीतौजस्वी महस्वान्भवति य एवं वेद ॥ ५ ॥"},{"ref":"5.70","t":"ते वा एते पञ्च ब्रह्मपुरुषाः स्वर्गस्य लोकस्य द्वारपाः स य एतानेवं पञ्च ब्रह्मपुरुषान्स्वर्गस्य लोकस्य द्वारपान्वेदास्य कुले वीरो जायते प्रतिपद्यते स्वर्गं लोकं य एतानेवं पञ्च ब्रह्मपुरुषान्स्वर्गस्य लोकस्य द्वारपान्वेद ॥ ६ ॥ अथ यदतः परो दिवो ज्योतिर्दीप्यते विश्वतः पृष्ठेषु सर्वतः पृष्ठेष्वनुत्तमेषूत्तमेषु लोकेष्विदं वाव तद्यदिदमस्मिन्नन्तः पुरुषो ज्योतिस्तस्यैषा ॥ ७ ॥"},{"ref":"5.71","t":"तस्यैषा दृष्टिर्यत्रितदस्मिञ्छरीरे सꣳस्पर्शेनोष्णिमानं विजानाति तस्यैषा श्रुतिर्यत्रैतत्कर्णावपिगृह्य निनदमिव नदथुरिवाग्नेरिव ज्वलत उपशृणोति तदेतद्दृष्टं च श्रुतं चेत्युपासीत चक्षुष्यः श्रुतो भवति य एवं वेद य एवं वेद ॥ ८ ॥"},{"ref":"5.72","t":"3.14॥ चतुर्दशः खण्डः ॥"},{"ref":"5.73","t":"सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत । अथ खलु क्रतुमयः पुरुषो यथाक्रतुरस्मिꣳल्लोके पुरुषो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत ॥ १ ॥"},{"ref":"5.74","t":"मनोमयः प्राणशरीरो भारूपः सत्यसङ्कल्प आकाशात्मा सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यत्तोऽवाक्यनादरः ॥ २ ॥"},{"ref":"5.75","t":"एष म आत्मान्तर्हृदयेऽणीयान्व्रीहेर्वा यवाद्वा सर्षपाद्वा श्यामाकाद्वा श्यामाकतण्डुलाद्वैष म आत्मान्तर्हृदये ज्यायान्पृथिव्या ज्यायानन्तरिक्षाज्ज्यायान्दिवो ज्यायानेभ्यो लोकेभ्यः ॥ ३ ॥ सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यात्तोऽवाक्यनादर एष म आत्मान्तर्हृदय एतद्ब्रह्मैतमितः प्रेत्याभिसंभवितास्मीति यस्य स्यादद्धा न विचिकित्सास्तीति ह स्माह शाण्डिल्यः शाण्डिल्यः ॥ ४ ॥"},{"ref":"5.76","t":"3.15॥ पञ्चदशः खण्डः ॥"},{"ref":"5.77","t":"अन्तरिक्षोदरः कोशो भूमिबुध्नो न जीर्यति दिशो ह्यस्य स्रक्तयो द्यौरस्योत्तरं बिलꣳस एष कोशो वसुधानस्तस्मिन्विश्वमिदꣳश्रितम् ॥ १ ॥"},{"ref":"5.78","t":"तस्य प्राची दिग्जुहूर्नाम सहमाना नाम दक्षिणा राज्ञी नाम प्रतीची सुभूता नामोदीची तासां वायुर्वत्सः स य एतमेवं वायुं दिशां वत्सं वेद न पुत्ररोदꣳरोदिति सोऽहमेतमेवं वायुं दिशां वत्सं वेद मा पुत्ररोदꣳरुदम् ॥ २ ॥"},{"ref":"5.79","t":"अरिष्टं कोशं प्रपद्येऽमुनामुनामुना प्राणं प्रपद्येऽमुनामुनामुना भूः प्रपद्येऽमुनामुनामुना भुवः प्रपद्येऽमुनामुनामुना स्वः प्रपद्येऽमुनामुनामुना ॥ ३ ॥"},{"ref":"5.80","t":"स यदवोचं प्राणं प्रपद्य इति प्राणो वा इदꣳ सर्वं भूतं यदिदं किञ्च तमेव तत्प्रापत्सि ॥ ४ ॥"},{"ref":"5.81","t":"अथ यदवोचं भूः प्रपद्य इति पृथिवीं प्रपद्येऽन्तरिक्षं प्रपद्ये दिवं प्रपद्य इत्येव तदवोचम् ॥ ५ ॥"},{"ref":"5.82","t":"अथ यदवोचं भुवः प्रपद्य इत्यग्निं प्रपद्ये वायुं प्रपद्य आदित्यं प्रपद्य इत्येव तदवोचम् ॥ ६ ॥"},{"ref":"5.83","t":"अथ यदवोचꣳस्वः प्रपद्य इत्यृग्वेदं प्रपद्ये यजुर्वेदं प्रपद्ये सामवेदं प्रपद्य इत्येव तदवोचं तदवोचम् ॥ ७ ॥"},{"ref":"5.84","t":"3.16॥ षोडशः खण्डः ॥"},{"ref":"5.85","t":"पुरुषो वाव यज्ञस्तस्य यानि चतुर्विꣳशतिवर्षाणि तत्प्रातःसवनं चतुर्विꣳशत्यक्षरा गायत्री गायत्रं प्रातःसवनं तदस्य वसवोऽन्वायत्ताः प्राणा वाव वसव एते हीदꣳसर्वं वासयन्ति ॥ १ ॥"},{"ref":"5.86","t":"तं चेदेतस्मिन्वयसि किञ्चिदुपतपेत्स ब्रूयात्प्राणा वसव इदं मे प्रातःसवनं माध्यन्दिनꣳसवनमनुसन्तनुतेति माहं प्राणानां वसूनां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति ॥ २ ॥"},{"ref":"5.87","t":"अथ यानि चतुश्चत्वारिꣳशद्वर्षाणि तन्माध्यंदिनꣳसवनं चतुश्चत्वारिꣳशदक्षरा त्रिष्टुप्त्रैष्टुभं माध्यन्दिनꣳसवनं तदस्य रुद्रा अन्वायत्ताः प्राणा वाव रुद्रा एते हीदꣳसर्वꣳरोदयन्ति ॥ ३ ॥"},{"ref":"5.88","t":"तं चेदेतस्मिन्वयसि किञ्चिदुपतपेत्स ब्रूयात्प्राणा रुद्रा इदं मे माध्यन्दिनꣳसवनं तृतीयसवनमनुसन्तनुतेति माहं प्राणानाꣳरुद्राणां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति ॥ ४ ॥"},{"ref":"5.89","t":"अथ यान्यष्टाचत्वारिꣳशद्वर्षाणि तत्तृतीयसवनमष्टाचत्वारिꣳशदक्षरा जगती जागतं तृतीयसवनं तदस्यादित्या अन्वायत्ताः प्राणा वावादित्या एते हीदꣳसर्वमाददते ॥ ५ ॥"},{"ref":"5.90","t":"तं चेदेतस्मिन्वयसि किञ्चिदुपतपेत्स ब्रूयात्प्राणा आदित्या इदं मे तृतीयसवनमायुरनुसंतनुतेति माहं प्राणानामादित्यानां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो हैव भवति ॥ ६ ॥"},{"ref":"5.91","t":"एतद्ध स्म वै तद्विद्वानाह महिदास ऐतरेयः स किं म एतदुपतपसि योऽहमनेन न प्रेष्यामीति स ह षोडशं वर्षशतमजीवत्प्र ह षोडशं वर्षशतं जीवति य एवं वेद ॥ ७ ॥"},{"ref":"5.92","t":"3.17॥ सप्तदशः खण्डः ॥"},{"ref":"5.93","t":"स यदशिशिषति यत्पिपासति यन्न रमते ता अस्य दीक्षाः ॥ १ ॥"},{"ref":"5.94","t":"अथ यदश्नाति यत्पिबति यद्रमते तदुपसदैरेति ॥ २ ॥"},{"ref":"5.95","t":"अथ यद्धसति यज्जक्षति यन्मैथुनं चरति स्तुतशस्त्रैरेव तदेति ॥ ३ ॥"},{"ref":"5.96","t":"अथ यत्तपो दानमार्जवमहिꣳसा सत्यवचनमिति ता अस्य दक्षिणाः ॥ ४ ॥"},{"ref":"5.97","t":"तस्मादाहुः सोष्यत्यसोष्टेति पुनरुत्पादनमेवास्य तन्मरणमेवास्यावभृथः ॥ ५ ॥"},{"ref":"5.98","t":"तद्धैतद्घोर् आङ्गिरसः कृष्णाय देवकीपुत्रायोक्त्वोवाचापिपास एव स बभूव सोऽन्तवेलायामेतत्त्रयं प्रतिपद्येताक्षितमस्यच्युतमसि प्राणसꣳशितमसीति तत्रैते द्वे ऋचौ भवतः ॥ ६ ॥"},{"ref":"5.99","t":"आदित्प्रत्नस्य रेतसः । उद्वयन्तमसस्परि ज्योतिः पश्यन्त उत्तरꣳस्वः पश्यन्त उत्तरं देवं देवत्रा सूर्यमगन्म ज्योतिरुत्तममिति ज्योतिरुत्तममिति ॥ ७ ॥"},{"ref":"5.100","t":"3.18॥ अष्टादशः खण्डः ॥"},{"ref":"5.101","t":"मनो ब्रह्मेत्युपासीतेत्यध्यात्ममथाधिदैवतमाकाशो ब्रह्मेत्युभयमादिष्टं भवत्यध्यात्मं चाधिदैवतं च ॥ १ ॥"},{"ref":"5.102","t":"तदेतच्चतुष्पाद्ब्रह्म वाक्पादः प्राणः पादश्चक्षुः पादः श्रोत्रं पाद इत्यध्यात्ममथाधिदैवतमग्निः पादो वायुः पाद अदित्यः पादो दिशः पाद इत्युभयमेवादिष्टं भवत्यध्यात्मं चैवाधिदैवतं च ॥ २ ॥"},{"ref":"5.103","t":"वागेव ब्रह्मणश्चतुर्थः पादः सोऽग्निना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥ ३ ॥"},{"ref":"5.104","t":"प्राण एव ब्रह्मणश्चतुर्थः पादः स वायुना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥ ४ ॥"},{"ref":"5.105","t":"चक्षुरेव ब्रह्मणश्चतुर्थः पादः स आदित्येन ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥ ५ ॥"},{"ref":"5.106","t":"श्रोत्रमेव ब्रह्मणश्चतुर्थः पादः स दिग्भिर्ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद य एवं वेद ॥ ६ ॥"},{"ref":"5.107","t":"॥ एकोनविंशः खण्डः ॥"},{"ref":"5.108","t":"आदित्यो ब्रह्मेत्यादेशस्तस्योपव्याख्यानमसदेवेदमग्र आसीत् । तत्सदासीत्तत्समभवत्तदाण्डं निरवर्तत तत्संवत्सरस्य मात्रामशयत तन्निरभिद्यत ते आण्डकपाले रजतं च सुवर्णं चाभवताम् ॥ १ ॥"},{"ref":"5.109","t":"तद्यद्रजतꣳसेयं पृथिवी यत्सुवर्णꣳ सा द्यौर्यज्जरायु ते पर्वता यदुल्बꣳसमेघो नीहारो या धमनयस्ता नद्यो यद्वास्तेयमुदकꣳस समुद्रः ॥ २ ॥"},{"ref":"5.110","t":"अथ यत्तदजायत सोऽसावादित्यस्तं जायमानं घोषा उलूलवोऽनूदतिष्ठन्त्सर्वाणि च भूतानि सर्वे च कामास्तस्मात्तस्योदयं प्रति प्रत्यायनं प्रति घोषा उलूलवोऽनूत्तिष्ठन्ति सर्वाणि च भूतानि सर्वे च कामाः ॥ ३ ॥"},{"ref":"5.111","t":"स य एतमेवं विद्वानादित्यं ब्रह्मेत्युपास्तेऽभ्याशो ह यदेनꣳ साधवो घोषा आ च गच्छेयुरुप च निम्रेडेरन्निम्रेडेरन् ॥ ४ ॥"},{"ref":"5.112","t":"संबंधित कड़ियाꣳ"},{"sp":"HDR","t":"Fourth Prapathaka"},{"ref":"6.1","t":"॥ प्रथमः खण्डः ॥"},{"ref":"6.2","t":"जानश्रुतिर्ह पौत्रायणः श्रद्धादेयो बहुदायी बहुपाक्य आस स ह सर्वत आवसथान्मापयाञ्चक्रे सर्वत एव मेऽन्नमत्स्यन्तीति ॥ १ ॥"},{"ref":"6.3","t":"अथ हꣳसा निशायामतिपेतुस्तद्धैवꣳ हꣳसोहꣳ समभ्युवाद हो होऽयि भल्लाक्ष भल्लाक्ष जानश्रुतेः पौत्रायणस्य समं दिवा ज्योतिराततं तन्मा प्रसाङ्क्षीस्तत्त्वा मा प्रधाक्षीरिति ॥ २ ॥"},{"ref":"6.4","t":"तमु ह परः प्रत्युवाच कम्वर एनमेतत्सन्तꣳसयुग्वानमिव रैक्वमात्थेति यो नु कथꣳ सयुग्वा रैक्व इति ॥ ३ ॥"},{"ref":"6.5","t":"यथा कृतायविजितायाधरेयाः संयन्त्येवमेनꣳसर्वं तदभिसमैति यत्किञ्च प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति ॥ ४ ॥"},{"ref":"6.6","t":"तदु ह जानश्रुतिः पौत्रायण उपशुश्राव स ह सञ्जिहान एव क्षत्तारमुवाचाङ्गारे ह सयुग्वानमिव रैक्वमात्थेति यो नु कथꣳसयुग्वा रैक्व इति ॥ ५ ॥"},{"ref":"6.7","t":"यथा कृतायविजितायाधरेयाः संयन्त्येवमेनꣳसर्वं तदभिसमैति यत्किञ्च प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति ॥ ६ ॥"},{"ref":"6.8","t":"स ह क्षत्तान्विष्य नाविदमिति प्रत्येयाय तꣳ होवाच यत्रारे ब्राह्मणस्यान्वेषणा तदेनमर्च्छेति ॥ ७ ॥"},{"ref":"6.9","t":"सोऽधस्ताच्छकटस्य पामानं कषमाणमुपोपविवेश तꣳ हाभ्युवाद त्वं नु भगवः सयुग्वा रैक्व इत्यहꣳ ह्यरा३ इति ह प्रतिजज्ञे स ह क्षत्ताविदमिति प्रत्येयाय ॥ ८ ॥"},{"ref":"6.10","t":"॥ द्वितीयः खण्डः ॥"},{"ref":"6.11","t":"तदु ह जानश्रुतिः पौत्रायणः षट्शतानि गवां निष्कमश्वतरीरथं तदादाय प्रतिचक्रमे तꣳ हाभ्युवाद ॥ १ ॥"},{"ref":"6.12","t":"रैक्वेमानि षट्शतानि गवामयं निष्कोऽयमश्वतरीरथोऽनु म एतां भगवो देवताꣳशाधि यां देवतामुपास्स इति ॥ २ ॥"},{"ref":"6.13","t":"तमु ह परः प्रत्युवाचाह हारेत्वा शूद्र तवैव सह गोभिरस्त्विति तदु ह पुनरेव जानश्रुतिः पौत्रायणः सहस्रं गवां निष्कमश्वतरीरथं दुहितरं तदादाय प्रतिचक्रमे ॥ ३ ॥"},{"ref":"6.14","t":"तꣳ हाभ्युवाद रैक्वेदꣳ सहस्रं गवामयं निष्कोऽयमश्वतरीरथ इयं जायायं ग्रामो यस्मिन्नास्सेऽन्वेव मा भगवः शाधीति ॥ ४ ॥"},{"ref":"6.15","t":"तस्या ह मुखमुपोद्गृह्णन्नुवाचाजहारेमाः शूद्रानेनैव मुखेनालापयिष्यथा इति ते हैते रैक्वपर्णा नाम महावृषेषु यत्रास्मा उवास स तस्मै होवाच ॥ ५ ॥"},{"ref":"6.16","t":"॥ तृतीयः खण्डः ॥"},{"ref":"6.17","t":"वायुर्वाव संवर्गो यदा वा अग्निरुद्वायति वायुमेवाप्येति यदा सूर्योऽस्तमेति वायुमेवाप्येति यदा चन्द्रोऽस्तमेति वायुमेवाप्येति ॥ १ ॥"},{"ref":"6.18","t":"यदाप उच्छुष्यन्ति वायुमेवापियन्ति वायुर्ह्येवैतान्सर्वान्संवृङ्क्त इत्यधिदैवतम् ॥ २ ॥"},{"ref":"6.19","t":"अथाध्यात्मं प्राणो वाव संवर्गः स यदा स्वपिति प्राणमेव वागप्येति प्राणं चक्षुः प्राणꣳ श्रोत्रं प्राणं मनः प्राणो ह्येवैतान्सर्वान्संवृङ्क्त इति ॥ ३ ॥"},{"ref":"6.20","t":"तौ वा एतौ द्वौ संवर्गौ वायुरेव देवेषु प्राणः प्राणेषु ॥ ४ ॥"},{"ref":"6.21","t":"अथ ह शौनकं च कापेयमभिप्रतारिणं च काक्षसेनिं परिविष्यमाणौ ब्रह्मचारी बिभिक्षे तस्मा उ ह न ददतुः ॥ ५ ॥"},{"ref":"6.22","t":"स होवाच महात्मनश्चतुरो देव एकः कः स जगार भुवनस्य गोपास्तं कापेय नाभिपश्यन्ति मर्त्या अभिप्रतारिन्बहुधा वसन्तं यस्मै वा एतदन्नं दत्तमिति ॥ ६ ॥"},{"ref":"6.23","t":"तदु ह शौनकः कापेयः प्रतिमन्वानः प्रत्येयायात्मा देवानां जनिता प्रजानाꣳ हिरण्यदꣳष्ट्रो बभसोऽनसूरिर्महान्तमस्य महिमानमाहुरनद्यमानो यदनन्नमत्तीति वै वयं ब्रह्मचारिन्नेदमुपास्महे दत्तास्मै भिक्षामिति ॥ ७ ॥"},{"ref":"6.24","t":"तस्म उ ह ददुस्ते वा एते पञ्चान्ये पञ्चान्ये दश सन्तस्तत्कृतं तस्मात्सर्वासु दिक्ष्वन्नमेव दश कृतꣳ सैषा विराडन्नादी तयेदꣳ सर्वं दृष्टꣳ सर्वमस्येदं दृष्टं भवत्यन्नादो भवति य एवं वेद य एवं वेद ॥ ८ ॥"},{"ref":"6.25","t":"॥ चतुर्थः खण्डः ॥"},{"ref":"6.26","t":"सत्यकामो ह जाबालो जबालां मातरमामन्त्रयाञ्चक्रे ब्रह्मचर्यं भवति विवत्स्यामि किङ्गोत्रोन्वहमस्मीति ॥ १ ॥"},{"ref":"6.27","t":"सा हैनमुवाच नाहमेतद्वेद तात यद्गोत्रस्त्वमसि बह्वहं चरन्ती परिचारिणी यौवने त्वामलभे साहमेतन्न वेद यद्गोत्रस्त्वमसि जबाला तु नामाहमस्मि सत्यकामो नाम त्वमसि स सत्यकाम एव जाबालो ब्रवीथा इति ॥ २ ॥"},{"ref":"6.28","t":"स ह हारिद्रुमतं गौतममेत्योवाच ब्रह्मचर्यं भगवति वत्स्याम्युपेयां भगवन्तमिति ॥ ३ ॥"},{"ref":"6.29","t":"तꣳ होवाच किङ्गोत्रो नु सोम्यासीति स होवाच नाहमेतद्वेद भो यद्गोत्रोऽहमस्म्यपृच्छं मातरꣳ सा मा प्रत्यब्रवीद्बह्वहं चरन्ती परिचरिणी यौवने त्वामलभे साहमेतन्न वेद यद्गोत्रस्त्वमसि जबाला तु नामाहमस्मि सत्यकामो नाम त्वमसीति सोऽहꣳ सत्यकामो जाबालोऽस्मि भो इति ॥ ४ ॥"},{"ref":"6.30","t":"तꣳ होवाच नैतदब्राह्मणो विवक्तुमर्हति समिधꣳ सोम्याहरोप त्वा नेष्ये न सत्यादगा इति तमुपनीय कृशानामबलानां चतुःशता गा निराकृत्योवाचेमाः सोम्यानुसंव्रजेति ता अभिप्रस्थापयन्नुवाच नासहस्रेणावर्तेयेति स ह वर्षगणं प्रोवास ता यदा सहस्रꣳ संपेदुः ॥ ५ ॥"},{"ref":"6.31","t":"॥ पञ्चमः खण्डः ॥"},{"ref":"6.32","t":"अथ हैनमृषभोऽभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव प्राप्ताः सोम्य सहस्रꣳ स्मः प्रापय न आचार्यकुलम् ॥ १ ॥"},{"ref":"6.33","t":"ब्रह्मणश्च ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच प्राची दिक्कला प्रतीची दिक्कला दक्षिणा दिक्कलोदीची दिक्कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणः प्रकाशवान्नाम ॥ २ ॥"},{"ref":"6.34","t":"स य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मणः प्रकाशवानित्युपास्ते प्रकाशवानस्मिꣳल्लोके भवति प्रकाशवतो ह लोकाञ्जयति य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मणः प्रकाशवानित्युपास्ते ॥ ३ ॥"},{"ref":"6.35","t":"॥ षष्ठः खण्डः ॥"},{"ref":"6.36","t":"अग्निष्टे पादं वक्तेति स ह श्वोभूते गा आभिप्रस्थापयाञ्चकार ता यत्राभिसायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ॥ १ ॥"},{"ref":"6.37","t":"तमग्निरभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥ २ ॥"},{"ref":"6.38","t":"ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच पृथिवी कलान्तरिक्षं कला द्यौः कला समुद्रः कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणोऽनन्तवान्नाम ॥ ३ ॥"},{"ref":"6.39","t":"स य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्युपास्तेऽनन्तवानस्मिꣳल्लोके भवत्यनन्तवतो ह लोकाञ्जयति य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्युपास्ते ॥ ४ ॥"},{"ref":"6.40","t":"॥ सप्तमः खण्डः ॥"},{"ref":"6.41","t":"हꣳसस्ते पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयाञ्चकार ता यत्राभिसायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ॥ १ ॥"},{"ref":"6.42","t":"तꣳ हꣳस उपनिपत्याभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥ २ ॥"},{"ref":"6.43","t":"ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाचाग्निः कला सूर्यः कला चन्द्रः कला विद्युत्कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणो ज्योतिष्मान्नाम ॥ ३ ॥"},{"ref":"6.44","t":"स य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानित्युपास्ते ज्योतिष्मानस्मिꣳल्लोके भवति ज्योतिष्मतो ह लोकाञ्जयति य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानित्युपास्ते ॥ ४ ॥"},{"ref":"6.45","t":"॥ अष्टमः खण्डः ॥"},{"ref":"6.46","t":"मद्गुष्टे पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयाञ्चकार ता यत्राभिसायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ॥ १ ॥"},{"ref":"6.47","t":"तं मद्गुरुपनिपत्याभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥ २ ॥"},{"ref":"6.48","t":"ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच प्राणः कला चक्षुः कला श्रोत्रं कला मनः कलैष वै सोम्य चतुष्कलः पादो ब्रह्मण आयतनवान्नाम ॥ ३ ॥"},{"ref":"6.49","t":"स यै एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्त आयतनवानस्मिꣳल्लोके भवत्यायतनवतो ह लोकाञ्जयति य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्ते ॥ ४ ॥"},{"ref":"6.50","t":"॥ नवमः खण्डः ॥"},{"ref":"6.51","t":"प्राप हाचार्यकुलं तमाचार्योऽभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥ १ ॥"},{"ref":"6.52","t":"ब्रह्मविदिव वै सोम्य भासि को नु त्वानुशशासेत्यन्ये मनुष्येभ्य इति ह प्रतिजज्ञे भगवाꣳस्त्वेव मे कामे ब्रूयात् ॥ २ ॥"},{"ref":"6.53","t":"श्रुतꣳ ह्येव मे भगवद्दृशेभ्य आचार्याद्धैव विद्या विदिता साधिष्ठं प्रापतीति तस्मै हैतदेवोवाचात्र ह न किञ्चन वीयायेति वीयायेति ॥ ३ ॥"},{"ref":"6.54","t":"॥ दशमः खण्डः ॥"},{"ref":"6.55","t":"उपकोसलो ह वै कामलायनः सत्यकामे जाबाले ब्रह्मचार्यमुवास तस्य ह द्वादशवार्षाण्यग्नीन्परिचचार स ह स्मान्यानन्तेवासिनः समावर्तयꣳस्तं ह स्मैव न समावर्तयति ॥ १ ॥"},{"ref":"6.56","t":"तं जायोवाच तप्तो ब्रह्मचारी कुशलमग्नीन्परिचचारीन्मा त्वाग्नयः परिप्रवोचन्प्रब्रूह्यस्मा इति तस्मै हाप्रोच्यैव प्रवासाञ्चक्रे ॥ २ ॥"},{"ref":"6.57","t":"स ह व्याधिनानशितुं दध्रे तमाचार्यजायोवाच ब्रह्मचारिन्नशान किं नु नाश्नासीति स होवाच बहव इमेऽस्मिन्पुरुषे कामा नानात्यया व्याधिभिः प्रतिपूर्णोऽस्मि नाशिष्यामीति ॥ ३ ॥"},{"ref":"6.58","t":"अथ हाग्नयः समूदिरे तप्तो ब्रह्मचारी कुशलं नः पर्यचारीद्धन्तास्मै प्रब्रवामेति तस्मै होचुः ॥ ४ ॥"},{"ref":"6.59","t":"प्राणो ब्रह्म कं ब्रह्म खं ब्रह्मेति स होवाच विजानाम्यहं यत्प्राणो ब्रह्म कं च तु खं च न विजानामीति ते होचुर्यद्वाव कं तदेव खं यदेव खं तदेव कमिति प्राणं च हास्मै तदाकाशं चोचुः ॥ ५ ॥"},{"ref":"6.60","t":"॥ एकादशः खण्डः ॥"},{"ref":"6.61","t":"अथ हैनं गार्हपत्योऽनुशशास पृथिव्यग्निरन्नमादित्य इति य एष आदित्ये पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ १ ॥"},{"ref":"6.62","t":"स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिꣳश्च लोकेऽमुष्मिꣳश्च य एतमेवं विद्वानुपास्ते ॥ २ ॥"},{"ref":"6.63","t":"॥ द्वादशः खण्डः ॥"},{"ref":"6.64","t":"अथ हैनमन्वाहार्यपचनोऽनुशशासापो दिशो नक्षत्राणि चन्द्रमा इति य एष चन्द्रमसि पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ १ ॥"},{"ref":"6.65","t":"स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकीभवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिꣳश्च लोकेऽमुष्मिꣳश्च य एतमेवं विद्वानुपास्ते ॥ २ ॥"},{"ref":"6.66","t":"॥ त्रयोदशः खण्डः ॥"},{"ref":"6.67","t":"अथ हैनमाहवनीयोऽनुशशास प्राण आकाशो द्यौर्विद्युदिति य एष विद्युति पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ १ ॥"},{"ref":"6.68","t":"स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकीभवति सर्वमयुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिꣳश्च लोकेऽमुष्मिꣳश्च य एतमेवं विद्वानुपास्ते ॥ २ ॥"},{"ref":"6.69","t":"॥ चतुर्दशः खण्डः ॥"},{"ref":"6.70","t":"ते होचुरुपकोसलैषा सोम्य तेऽस्मद्विद्यात्मविद्या चाचार्यस्तु ते गतिं वक्तेत्याजगाम हास्याचार्यस्तमाचार्योऽभ्युवादोपकोसल३ इति ॥ १ ॥"},{"ref":"6.71","t":"भगव इति ह प्रतिशुश्राव ब्रह्मविद इव सोम्य ते मुखं भाति को नु त्वानुशशासेति को नु मानुशिष्याद्भो इतीहापेव निह्नुत इमे नूनमीदृशा अन्यादृशा इतीहाग्नीनभ्यूदे किं नु सोम्य किल तेऽवोचन्निति ॥ २ ॥"},{"ref":"6.72","t":"इदमिति ह प्रतिजज्ञे लोकान्वाव किल सोम्य तेऽवोचन्नहं तु ते तद्वक्ष्यामि यथा पुष्करपलाश आपो न श्लिष्यन्त एवमेवंविदि पापं कर्म न श्लिष्यत इति ब्रवीतु मे भगवानिति तस्मै होवाच ॥ ३ ॥"},{"ref":"6.73","t":"॥ पञ्चदशः खण्डः ॥"},{"ref":"6.74","t":"य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तद्यद्यप्यस्मिन्सर्पिर्वोदकं वा सिञ्चति वर्त्मनी एव गच्छति ॥ १ ॥"},{"ref":"6.75","t":"एतꣳ संयद्वाम इत्याचक्षत एतꣳ हि सर्वाणि वामान्यभिसंयन्ति सर्वाण्येनं वामान्यभिसंयन्ति य एवं वेद ॥ २ ॥"},{"ref":"6.76","t":"एष उ एव वामनीरेष हि सर्वाणि वामानि नयति सर्वाणि वामानि नयति य एवं वेद ॥ ३ ॥"},{"ref":"6.77","t":"एष उ एव भामनीरेष हि सर्वेषु लोकेषु भाति सर्वेषु लोकेषु भाति य एवं वेद ॥ ४ ॥"},{"ref":"6.78","t":"अथ यदु चैवास्मिञ्छव्यं कुर्वन्ति यदि च नार्चिषमेवाभिसम्भवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासाꣳस्तान्मासेभ्यः संवत्सरꣳ संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत् पुरुषोऽमानवः ॥ ५ ॥"},{"ref":"6.79","t":"स एनान्ब्रह्म गमयत्येष देवपथो ब्रह्मपथ एतेन प्रतिपद्यमाना इमं मानवमावर्तं नावर्तन्ते नावर्तन्ते ॥ ६ ॥"},{"ref":"6.80","t":"॥ षोडशः खण्डः॥"},{"ref":"6.81","t":"एष ह वै यज्ञो योऽयं पवते एष ह यन्निदꣳ सर्वं पुनाति । यदेष यन्निदꣳ सर्वं पुनाति तस्मादेष एव यज्ञस्तस्य मनश्च वाक्च वर्तनी ॥ १ ॥"},{"ref":"6.82","t":"तयोरन्यतरां मनसा सꣳस्करोति ब्रह्मा वाचा होताध्वर्युरुद्गातान्यतराꣳस यत्रौपाकृते प्रातरनुवाके पुरा परिधानीयाया ब्रह्मा व्यवदति ॥ २ ॥"},{"ref":"6.83","t":"अन्यतरामेव वर्तनीꣳ सꣳस्करोति हीयतेऽन्यतरा स यथैकपाद्व्रजन्रथो वैकेन चक्रेण वर्तमानो रिष्यत्येवमस्य यज्ञोरिष्यति यज्ञꣳ रिष्यन्तं यजमानोऽनुरिष्यति स इष्ट्वा पापीयान्भवति ॥ ३ ॥"},{"ref":"6.84","t":"अथ यत्रोपाकृते प्रातरनुवाके न पुरा परिधानीयाया ब्रह्मा व्यवदत्युभे एव वर्तनी सꣳस्कुर्वन्ति न हीयतेऽन्यतरा ॥ ४ ॥"},{"ref":"6.85","t":"स यथोभयपाद्व्रजन्रथो वोभाभ्यां चक्राभ्यां वर्तमानः प्रतितिष्ठत्येवमस्य यज्ञः प्रतितिष्ठति यज्ञं प्रतितिष्ठन्तं यजमानोऽनुप्रतितिष्ठति स इष्ट्वा श्रेयान्भवति ॥ ५ ॥"},{"ref":"6.86","t":"दर्शपूर्णमासवेदी"},{"ref":"6.87","t":"॥ सप्तदशः खण्डः ॥"},{"ref":"6.88","t":"प्रजापतिर्लोकानभ्यतपत्तेषां तप्यमानानाꣳरसान्प्रावृहदग्निं पृथिव्या वायुमन्तरिक्षातादित्यं दिवः ॥ १ ॥"},{"ref":"6.89","t":"स एतास्तिस्रो देवता अभ्यतपत्तासां तप्यमानानाꣳरसान्प्रावृहदग्नेर्ऋचो वायोर्यजूꣳषि सामान्यादित्यात् ॥ २ ॥"},{"ref":"6.90","t":"स एतां त्रयीं विद्यामभ्यतपत्तस्यास्तप्यमानाया रसान्प्रावृहद्भूरित्यृग्भ्यो भुवरिति यजुर्भ्यः स्वरिति सामभ्यः ॥ ३ ॥"},{"ref":"6.91","t":"तद्यदृक्तो रिष्येद्भूः स्वाहेति गार्हपत्ये जुहुयादृचामेव तद्रसेनर्चां वीर्येणर्चां यज्ञस्य विरिष्टꣳ सन्दधाति ॥ ४ ॥"},{"ref":"6.92","t":"स यदि यजुष्टो रिष्येद्भुवः स्वाहेति दक्षिणाग्नौ जुहुयाद्यजुषामेव तद्रसेन यजुषां वीर्येण यजुषां यज्ञस्य विरिष्टꣳ सन्दधाति ॥ ५ ॥"},{"ref":"6.93","t":"अथ यदि सामतो रिष्येत्स्वः स्वाहेत्याहवनीये जुहुयात्साम्नामेव तद्रसेन साम्नां वीर्येण साम्नां यज्ञस्य विरिष्टं सन्दधाति ॥ ६ ॥"},{"ref":"6.94","t":"तद्यथा लवणेन सुवर्णꣳ सन्दध्यात्सुवर्णेन रजतꣳ रजतेन त्रपु त्रपुणा सीसꣳ सीसेन लोहं लोहेन दारु दारु चर्मणा ॥ ७ ॥"},{"ref":"6.95","t":"एवमेषां लोकानामासां देवतानामस्यास्त्रय्या विद्याया वीर्येण यज्ञस्य विरिष्टꣳ सन्दधाति भेषजकृतो ह वा एष यज्ञो यत्रैवंविद्ब्रह्मा भवति ॥ ८ ॥"},{"ref":"6.96","t":"एष ह वा उदक्प्रवणो यज्ञो यत्रैवंविद्ब्रह्मा भवत्येवंविदꣳ ह वा एषा ब्रह्माणमनुगाथा यतो यत आवर्तते तत्तद्गच्छति ॥ ९ ॥"},{"ref":"6.97","t":"मानवो ब्रह्मैवैक ऋत्विक्कुरूनश्वाभिरक्षत्येवंविद्ध वै ब्रह्मा यज्ञं यजमानꣳ सर्वाꣳश्चर्त्विजोऽभिरक्षति तस्मादेवंविदमेव ब्रह्माणं कुर्वीत नानेवंविदं नानेवंविदम् ॥ १० ॥"},{"sp":"HDR","t":"Fifth Prapathaka"},{"ref":"7.1","t":"॥ प्रथमः खण्डः ॥ ५.१"},{"ref":"7.2","t":"यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च ह वै श्रेष्ठश्च भवति प्राणो वाव ज्येष्ठश्च श्रेष्ठश्च ॥ १ ॥"},{"ref":"7.3","t":"यो ह वै वसिष्ठं वेद वसिष्ठो ह स्वानां भवति वाग्वाव वसिष्ठः ॥ २ ॥"},{"ref":"7.4","t":"यो ह वै प्रतिष्ठां वेद प्रति ह तिष्ठत्यस्मिँश्च लोकेऽमुष्मिँश्च चक्षुर्वाव प्रतिष्ठा ॥ ३ ॥"},{"ref":"7.5","t":"यो ह वै सम्पदं वेद सँहास्मै कामाः पद्यन्ते दैवाश्च मानुषाश्च श्रोत्रं वाव सम्पत् ॥ ४ ॥"},{"ref":"7.6","t":"यो ह वा आयतनं वेदायतनँ ह स्वानां भवति मनो ह वा आयतनम् ॥ ५ ॥"},{"ref":"7.7","t":"अथ ह प्राणा अहँश्रेयसि व्यूदिरेऽहँश्रेयानस्म्यहँ श्रेयानस्मीति ॥ ६ ॥"},{"ref":"7.8","t":"ते ह प्राणाः प्रजापतिं पितरमेत्योचुर्भगवन्को नः श्रेष्ठ इति तान्होवाच यस्मिन्व उत्क्रान्ते शरीरं पापिष्ठतरमिव दृश्येत स वः श्रेष्ठ इति ॥ ७ ॥"},{"ref":"7.9","t":"सा ह वागुच्चक्राम सा संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा कला अवदन्तः प्राणन्तः प्राणेन पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह वाक् ॥ ८ ॥"},{"ref":"7.10","t":"चक्षुर्होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथान्धा अपश्यन्तः प्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह चक्षुः ॥ ९ ॥"},{"ref":"7.11","t":"श्रोत्रँ होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बधिरा अशृण्वन्तः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा ध्यायन्तो मनसैवमिति प्रविवेश ह श्रोत्रम् ॥ १० ॥"},{"ref":"7.12","t":"मनो होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बाला अमनसः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेणैवमिति प्रविवेश ह मनः ॥ ११ ॥"},{"ref":"7.13","t":"अथ ह प्राण उच्चिक्रमिषन्स यथा सुहयः पड्वीशशङ्कून्संखिदेदेवमितरान्प्राणान्समखिदत्तँहाभिसमेत्योचुर्भगवन्नेधि त्वं नः श्रेष्ठोऽसि मोत्क्रमीरिति ॥ १२ ॥"},{"ref":"7.14","t":"अथ हैनं वागुवाच यदहं वसिष्ठोऽस्मि त्वं तद्वसिष्ठोऽसीत्यथ हैनं चक्षुरुवाच यदहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठासीति ॥ १३ ॥"},{"ref":"7.15","t":"अथ हैनँश्रोत्रमुवाच यदहं सम्पदस्मि त्वं तत्सम्पदसीत्यथ हैनं मन उवाच यदहमायतनमस्मि त्वं तदायतनमसीति ॥ १४ ॥"},{"ref":"7.16","t":"न वै वाचो न चक्षूँषि न श्रोत्राणि न मनाँसीत्याचक्षते प्राणा इत्येवाचक्षते प्राणो ह्येवैतानि सर्वाणि भवति ॥ १५ ॥"},{"ref":"7.17","t":"॥ द्वितियः खण्डः ॥ ५.२"},{"ref":"7.18","t":"स होवाच किं मेऽन्नं भविष्यतीति यत्किञ्चिदिदमा श्वभ्य आ शकुनिभ्य इति होचुस्तद्वा एतदनस्यान्नमनो ह वै नाम प्रत्यक्षं न ह वा एवंविदि किञ्चनानन्नं भवतीति ॥ १ ॥"},{"ref":"7.19","t":"स होवाच किं मे वासो भविष्यतीत्याप इति होचुस्तस्माद्वा एतदशिष्यन्तः पुरस्ताच्चोपरिष्टाच्चाद्भिः परिदधति लम्भुको ह वासो भवत्यनग्नो ह भवति ॥ २ ॥"},{"ref":"7.20","t":"तद्धैतत्सत्यकामो जाबालो गोश्रुतये वैयाघ्रपद्यायोक्त्वोवाच यद्यप्येनच्छुष्काय स्थाणवे ब्रूयाज्जायेरन्नेवास्मिञ्छाखाः प्ररोहेयुः पलाशानीति ॥ ३ ॥"},{"ref":"7.21","t":"अथ यदि महज्जिगमिषेदमावास्यायां दीक्षित्वा पौर्णमास्याँ रात्रौ सर्वौषधस्य मन्थं दधिमधुनोरुपमथ्य ज्येष्ठा श्रेष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत् ॥ ४ ॥"},{"ref":"7.22","t":"वसिष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्प्रतिष्ठायै स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्सम्पदे स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेदायतनाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत् ॥ ५ ॥"},{"ref":"7.23","t":"अथ प्रतिसृप्याञ्जलौ मन्थमाधाय जपत्यमो नामास्यमा हि ते सर्वमिदँ स हि ज्येष्ठः श्रेष्ठो राजाधिपतिः स मा ज्यैष्ठ्यँ श्रैष्ठ्यँ राज्यमाधिपत्यं गमयत्वहमेवेदँ सर्वमसानीति ॥ ६ ॥"},{"ref":"7.24","t":"अथ खल्वेतयर्चा पच्छ आचामति तत्सवितुर्वृणीम इत्याचामति वयं देवस्य भोजनमित्याचामति श्रेष्ठँ सर्वधातममित्याचामति तुरं भगस्य धीमहीति सर्वं पिबति ॥ ७ ॥"},{"ref":"7.25","t":"निर्णिज्य कँसं चमसं वा पश्चादग्नेः संविशति चर्मणि वा स्थण्डिले वा वाचंयमोऽप्रसाहः स यदि स्त्रियं पश्येत्समृद्धं कर्मेति विद्यात् ॥ ८ ॥"},{"ref":"7.26","t":"तदेष श्लोको यदा कर्मसु काम्येषु स्त्रियँ स्वप्नेषु पश्यन्ति समृद्धिं तत्र जानीयात्तस्मिन्स्वप्ननिदर्शने तस्मिन्स्वप्ननिदर्शने ॥ ९ ॥"},{"ref":"7.27","t":"॥ तृतीयः खण्डः ॥ ५.३"},{"ref":"7.28","t":"श्वेतकेतुर्हारुणेयः पञ्चालानाँ समितिमेयाय तँ ह प्रवाहणो जैवलिरुवाच कुमारानु त्वाशिषत्पितेत्यनु हि भगव इति ॥ १ ॥"},{"ref":"7.29","t":"वेत्थ यदितोऽधि प्रजाः प्रयन्तीति न भगव इति वेत्थ यथा पुनरावर्तन्त३ इति न भगव इति वेत्थ पथोर्देवयानस्य पितृयाणस्य च व्यावर्तना३ इति न भगव इति ॥ २ ॥"},{"ref":"7.30","t":"वेत्थ यथासौ लोको न सम्पूर्यत३ इति न भगव इति वेत्थ यथा पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति नैव भगव इति ॥ ३ ॥"},{"ref":"7.31","t":"अथानु किमनुशिष्ठोऽवोचथा यो हीमानि न विद्यात्कथँ सोऽनुशिष्टो ब्रुवीतेति स हायस्तः पितुरर्धमेयाय तँ होवाचाननुशिष्य वाव किल मा भगवानब्रवीदनु त्वाशिषमिति ॥ ४ ॥"},{"ref":"7.32","t":"पञ्च मा राजन्यबन्धुः प्रश्नानप्राक्षीत्तेषां नैकञ्चनाशकं विवक्तुमिति स होवाच यथा मा त्वं तदैतानवदो यथाहमेषां नैकञ्चन वेद यद्यहमिमानवेदिष्यं कथं ते नावक्ष्यमिति ॥ ५ ॥"},{"ref":"7.33","t":"स ह गौतमो राज्ञोऽर्धमेयाय तस्मै ह प्राप्तायार्हाञ्चकार स ह प्रातः सभाग उदेयाय तँ होवाच मानुषस्य भगवन्गौतम वित्तस्य वरं वृणीथा इति स होवाच तवैव राजन्मानुषं वित्तं यामेव कुमारस्यान्ते वाचमभाषथास्तामेव मे ब्रूहीति स ह कृच्छ्री बभूव ॥ ६ ॥"},{"ref":"7.34","t":"तँ ह चिरं वसेत्याज्ञापयाञ्चकार तँ होवाच यथा मा त्वं गौतमावदो यथेयं न प्राक्त्वत्तः पुरा विद्या ब्राह्मणान्गच्छति तस्मादु सर्वेषु लोकेषु क्षत्रस्यैव प्रशासनमभूदिति तस्मै होवाच ॥ ७ ॥"},{"ref":"7.35","t":"॥ चतुर्थः खण्डः ॥५.४"},{"ref":"7.36","t":"असौ वाव लोको गौतमाग्निस्तस्यादित्य एव समिद्रश्मयो धूमोऽहरर्चिश्चन्द्रमा अङ्गारा नक्षत्राणि विस्फुलिङ्गाः ॥ १ ॥"},{"ref":"7.37","t":"तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति तस्या अहुतेः सोमो राजा सम्भवति ॥ २ ॥"},{"ref":"7.38","t":"॥ पञ्चमः खण्डः ॥ ५.५"},{"ref":"7.39","t":"पर्जन्यो वाव गौतमाग्निस्तस्य वायुरेव समिदभ्रं धूमो विद्युदर्चिरशनिरङ्गाराह्रादनयो विस्फुलिङ्गाः ॥ १ ॥"},{"ref":"7.40","t":"तस्मिन्नेतस्मिन्नग्नौ देवाः सोमँ राजानं जुह्वति तस्या आहुतेर्वर्षँ सम्भवति ॥ २ ॥"},{"ref":"7.41","t":"॥ षष्ठः खण्डः ॥ ५.६"},{"ref":"7.42","t":"पृथिवी वाव गौतमाग्निस्तस्याः संवत्सर एव समिदाकाशो धूमो रात्रिरर्चिर्दिशोऽङ्गारा अवान्तरदिशो विस्फुलिङ्गाः ॥ १ ॥"},{"ref":"7.43","t":"तस्मिन्नेतस्मिन्नग्नौ देवा वर्षं जुह्वति तस्या आहुतेरन्नँ सम्भवति ॥ २ ॥"},{"ref":"7.44","t":"॥ सप्तमः खण्डः ॥ ५.७"},{"ref":"7.45","t":"पुरुषो वाव गौतमाग्निस्तस्य वागेव समित्प्राणो धूमो जिह्वार्चिश्चक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गाः ॥ १ ॥"},{"ref":"7.46","t":"तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति तस्या आहुते रेतः सम्भवति ॥ २ ॥"},{"ref":"7.47","t":"॥ अष्टमः खण्डः ॥ ५.८"},{"ref":"7.48","t":"योषा वाव गौतमाग्निस्तस्या उपस्थ एव समिद्यदुपमन्त्रयते स धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गाः ॥ १ ॥"},{"ref":"7.49","t":"तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति तस्या आहुतेर्गर्भः सम्भवति ॥ २ ॥"},{"ref":"7.50","t":"॥ नवमः खण्डः ॥ ५.९"},{"ref":"7.51","t":"इति तु पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति स उल्बावृतो गर्भो दश वा नव वा मासानन्तः शयित्वा यावद्वाथ जायते ॥ १ ॥"},{"ref":"7.52","t":"स जातो यावदायुषं जीवति तं प्रेतं दिष्टमितोऽग्नय एव हरन्ति यत एवेतो यतः सम्भूतो भवति ॥ २ ॥"},{"ref":"7.53","t":"॥ दशमः खण्डः ॥ ५.१०"},{"ref":"7.54","t":"तद्य इत्थं विदुः । ये चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽर्चिषमभिसम्भवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासाँस्तान् ॥ १ ॥"},{"ref":"7.55","t":"मासेभ्यः संवत्सरँ संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत्पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवयानः पन्था इति ॥ २ ॥"},{"ref":"7.56","t":"अथ य इमे ग्राम इष्टापूर्ते दत्तमित्युपासते ते धूममभिसम्भवन्ति धूमाद्रात्रिँ रात्रेरपरपक्षमपरपक्षाद्यान्षड्दक्षिणैति मासाँस्तान्नैते संवत्सरमभिप्राप्नुवन्ति ॥ ३ ॥"},{"ref":"7.57","t":"मासेभ्यः पितृलोकं पितृलोकादाकाशमाकाशाच्चन्द्रमसमेष सोमो राजा तद्देवानामन्नं तं देवा भक्षयन्ति ॥ ४ ॥"},{"ref":"7.58","t":"तस्मिन्यवात्संपातमुषित्वाथैतमेवाध्वानं पुनर्निवर्तन्ते यथेतमाकाशमाकाशाद्वायुं वायुर्भूत्वा धूमो भवति धूमो भूत्वाभ्रं भवति ॥ ५ ॥"},{"ref":"7.59","t":"अभ्रं भूत्वा मेघो भवति मेघो भूत्वा प्रवर्षति त इह व्रीहियवा ओषधिवनस्पतयस्तिलमाषा इति जायन्तेऽतो वै खलु दुर्निष्प्रपतरं यो यो ह्यन्नमत्ति यो रेतः सिञ्चति तद्भूय एव भवति ॥ ६ ॥"},{"ref":"7.60","t":"तद्य इह रमणीयचरणा अभ्याशो ह यत्ते रमणीयां योनिमापद्येरन्ब्राह्मणयोनिं वा क्षत्रिययोनिं वा वैश्ययोनिं वाथ य इह कपूयचरणा अभ्याशो ह यत्ते कपूयां योनिमापद्येरन् श्वयोनिं वा सूकरयोनिं वा चण्डालयोनिं वा ॥७॥"},{"ref":"7.61","t":"अथैतयोः पथोर्न कतरेण च न तानीमानि क्षुद्राण्यसकृदावर्तीनि भूतानि भवन्ति जायस्व म्रियस्वेत्येतत्तृतीयँस्थानं तेनासौ लोको न सम्पूर्यते तस्माज्जुगुप्सेत तदेष श्लोकः ॥ ८ ॥"},{"ref":"7.62","t":"स्तेनो हिरण्यस्य सुरां पिबँश्च गुरोस्तल्पमावसन्ब्रह्महा चैते पतन्ति चत्वारः पञ्चमश्चाचरँस्तैरिति ॥ ९ ॥"},{"ref":"7.63","t":"अथ ह य एतानेवं पञ्चाग्नीन्वेद न सह तैरप्याचरन्पाप्मना लिप्यते शुद्धः पूतः पुण्यलोको भवति य एवं वेद य एवं वेद ॥ १० ॥"},{"ref":"7.64","t":"॥ एकादशः खण्डः ॥ ५.११"},{"ref":"7.65","t":"प्राचीनशाल औपमन्यवः सत्ययज्ञः पौलुषिरिन्द्रद्युम्नो भाल्लवेयो जनः शार्कराक्ष्यो बुडिल आश्वतराश्विस्ते हैते महाशाला महाश्रोत्रियाः समेत्य मीमाँसां चक्रुः को नु आत्मा किं ब्रह्मेति ॥ १ ॥"},{"ref":"7.66","t":"ते ह सम्पादयाञ्चक्रुरुद्दालको वै भगवन्तोऽयमारुणिः सम्प्रतीममात्मानं वैश्वानरमध्येति तँ हन्ताभ्यागच्छामेति तँ हाभ्याजग्मुः ॥ २ ॥"},{"ref":"7.67","t":"स ह सम्पादयाञ्चकार प्रक्ष्यन्ति मामिमे महाशाला महाश्रोत्रियास्तेभ्यो न सर्वमिव प्रतिपत्स्ये हन्ताहमन्यमभ्यनुशासानीति ॥ ३ ॥"},{"ref":"7.68","t":"तान्होवाचाश्वपतिर्वै भगवन्तोऽयं कैकेयः सम्प्रतीममात्मानं वैश्वानरमध्येति तँहन्ताभ्यागच्छामेति तँहाभ्याजग्मुः ॥ ४ ॥"},{"ref":"7.69","t":"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 ॥ ५ ॥"},{"ref":"7.70","t":"ते होचुर्येन हैवार्थेन पुरुषश्चरेत्तँहैव वदेदात्मानमेवेमं वैश्वानरँ सम्प्रत्यध्येषि तमेव नो ब्रूहीति ॥ ६ ॥"},{"ref":"7.71","t":"तान्होवाच प्रातर्वः प्रतिवक्तास्मीति ते ह समित्पाणयः पूर्वाह्णे प्रतिचक्रमिरे तान्हानुपनीयै वैतदुवाच ॥ ७ ॥"},{"ref":"7.72","t":"॥ द्वादशः खण्डः ॥ ५.१२"},{"ref":"7.73","t":"औपमन्यव कं त्वमात्मानमुपास्स इति दिवमेव भगवो राजन्निति होवाचैष वै सुतेजा आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव सुतं प्रसुतमासुतं कुले दृश्यते ॥ १ ॥"},{"ref":"7.74","t":"अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते मूर्धा त्वेष आत्मन इति होवाच मूर्धा ते व्यपतिष्यद्यन्मां नागमिष्य इति ॥ २ ॥"},{"ref":"7.75","t":"॥ त्रयोदशः खण्डः ॥ ५.१३"},{"ref":"7.76","t":"अथ होवाच सत्ययज्ञं पौलुषिं प्राचीनयोग्यं कं त्वमात्मानमुपास्स इत्यादित्यमेव भगवो राजन्निति होवाचैष वै विश्वरूप आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव बहु विश्वरूपं कुले दृश्यते ॥ १ ॥"},{"ref":"7.77","t":"प्रवृत्तोऽश्वतरीरथो दासीनिष्कोऽत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते चक्षुषेतदात्मन इति होवाचान्धोऽभविष्यो यन्मां नागमिष्य इति ॥ २ ॥"},{"ref":"7.78","t":"॥ चतुर्दशः खण्डः ॥ ५.१४"},{"ref":"7.79","t":"अथ होवाचेन्द्रद्युम्नं भाल्लवेयं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इति वायुमेव भगवो राजन्निति होवाचैष वै पृथग्वर्त्मात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वां पृथग्बलय आयन्ति पृथग्रथश्रेणयोऽनुयन्ति ॥ १ ॥"},{"ref":"7.80","t":"अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते प्राणस्त्वेष आत्मन इति होवाच प्राणस्त उदक्रमिष्यद्यन्मां नागमिष्य इति ॥ २ ॥"},{"ref":"7.81","t":"॥ पञ्चदशः खण्डः ॥ ५.१५"},{"ref":"7.82","t":"अथ होवाच जनँशार्कराक्ष्य कं त्वमात्मानमुपास्स इत्याकाशमेव भगवो राजन्निति होवाचैष वै बहुल आत्मा वैश्वानरो यं त्वमात्मानमुपस्से तस्मात्त्वं बहुलोऽसि प्रजया च धनेन च ॥ १ ॥"},{"ref":"7.83","t":"अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते सन्देहस्त्वेष आत्मन इति होवाच सन्देहस्ते व्यशीर्यद्यन्मां नागमिष्य इति ॥ २ ॥"},{"ref":"7.84","t":"॥ षोडशः खण्डः ॥ ५.१६"},{"ref":"7.85","t":"अथ होवाच बुडिलमाश्वतराश्विं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इत्यप एव भगवो राजन्निति होवाचैष वै रयिरात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वँरयिमान्पुष्टिमानसि ॥ १ ॥"},{"ref":"7.86","t":"अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते बस्तिस्त्वेष आत्मन इति होवाच बस्तिस्ते व्यभेत्स्यद्यन्मां नागमिष्य इति ॥ २ ॥"},{"ref":"7.87","t":"॥ सप्तदशः खण्डः ॥५.१७"},{"ref":"7.88","t":"अथ होवाचोद्दालकमारुणिं गौतम कं त्वमात्मानमुपस्स इति पृथिवीमेव भगवो राजन्निति होवाचैष वै प्रतिष्ठात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वं प्रतिष्ठितोऽसि प्रजया च पशुभिश्च ॥ १ ॥"},{"ref":"7.89","t":"अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते पादौ त्वेतावात्मन इति होवाच पादौ ते व्यम्लास्येतां यन्मां नागमिष्य इति ॥ २ ॥"},{"ref":"7.90","t":"॥ अष्टादशः खण्डः ॥ ५.१८"},{"ref":"7.91","t":"तान्होवाचैते वै खलु यूयं पृथगिवेममात्मानं वैश्वानरं विद्वाँसोऽन्नमत्थ यस्त्वेतमेवं प्रादेशमात्रमभिविमानमात्मानं वैश्वानरमुपास्ते स सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मस्वन्नमत्ति ॥ १ ॥"},{"ref":"7.92","t":"तस्य ह वा एतस्यात्मनो वैश्वानरस्य मूर्धैव सुतेजाश्चक्षुर्विश्वरूपः प्राणः पृथग्वर्त्मात्मा सन्देहो बहुलो बस्तिरेव रयिः पृथिव्येव पादावुर एव वेदिर्लोमानि बर्हिर्हृदयं गार्हपत्यो मनोऽन्वाहार्यपचन आस्यमाहवनीयः ॥ २ ॥"},{"ref":"7.93","t":"॥ एकोनविंशः खण्डः ॥ ५.१९"},{"ref":"7.94","t":"तद्यद्भक्तं प्रथममागच्छेत्तद्धोमीयँ स यां प्रथमामाहुतिं जुहुयात्तां जुहुयात्प्राणाय स्वाहेति प्राणस्तृप्यति ॥ १ ॥"},{"ref":"7.95","t":"प्राणे तृप्यति चक्षुस्तृप्यति चक्षुषि तृप्यत्यादित्यस्तृप्यत्यादित्ये तृप्यति द्यौस्तृप्यति दिवि तृप्यन्त्यां यत्किञ्च द्यौश्चादित्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥२॥"},{"ref":"7.96","t":"॥ विंशः खण्डः ॥ ५.२०"},{"ref":"7.97","t":"अथ यां द्वितीयां जुहुयात्तां जुहुयाद्व्यानाय स्वाहेति व्यानस्तृप्यति ॥ १ ॥"},{"ref":"7.98","t":"व्याने तृप्यति श्रोत्रं तृप्यति श्रोत्रे तृप्यति चन्द्रमास्तृप्यति चन्द्रमसि तृप्यति दिशस्तृप्यन्ति दिक्षु तृप्यन्तीषु यत्किञ्च दिशश्च चन्द्रमाश्चाधितिष्ठन्ति तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥२॥"},{"ref":"7.99","t":"॥ एकविंशः खण्डः ॥ ५.२१"},{"ref":"7.100","t":"अथ यां तृतीयां जुहुयात्तां जुहुयादपानाय स्वाहेत्यपानस्तृप्यति ॥ १ ॥"},{"ref":"7.101","t":"अपाने तृप्यति वाक्तृप्यति वाचि तृप्यन्त्यामग्निस्तृप्यत्यग्नौ तृप्यति पृथिवी तृप्यति पृथिव्यां तृप्यन्त्यां यत्किञ्च पृथिवी चाग्निश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥ २ ॥"},{"ref":"7.102","t":"॥ द्वाविंशः खण्डः ॥ ५.२२"},{"ref":"7.103","t":"अथ यां चतुर्थीं जुहुयात्तां जुहुयात्समानाय स्वाहेति समानस्तृप्यति ॥ १ ॥"},{"ref":"7.104","t":"समाने तृप्यति मनस्तृप्यति मनसि तृप्यति पर्जन्यस्तृप्यति पर्जन्ये तृप्यति विद्युत्तृप्यति विद्युति तृप्यन्त्यां यत्किञ् विद्युच्च पर्जन्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥ २ ॥"},{"ref":"7.105","t":"॥ त्रयोविंशः खण्डः ॥ ५.२३"},{"ref":"7.106","t":"अथ यां पञ्चमीं जुहुयात्तां जुहुयादुदानाय स्वाहेत्युदानस्तृप्यति ॥ १ ॥"},{"ref":"7.107","t":"उदाने तृप्यति त्वक्तृप्यति त्वचि तृप्यन्त्यां वायुस्तृप्यति वायौ तृप्यत्याकाशस्तृप्यत्याकाशे तृप्यति यत्किञ्च वायुश्चाकाशश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेन ॥ २ ॥"},{"ref":"7.108","t":"॥ चतुर्विंशः खण्डः ॥ ५.२४"},{"ref":"7.109","t":"स य इदमविद्वाग्निहोत्रं जुहोति यथाङ्गारानपोह्य भस्मनि जुहुयात्तादृक्तत्स्यात् ॥ १ ॥"},{"ref":"7.110","t":"अथ य एतदेवं विद्वानग्निहोत्रं जुहोति तस्य सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मसु हुतं भवति ॥ २ ॥"},{"ref":"7.111","t":"तद्यथेषीकातूलमग्नौ प्रोतं प्रदूयेतैवँहास्य सर्वे पाप्मानः 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जायते ॥ ४ ॥"},{"ref":"8.14","t":"॥ तृतीयः खण्डः ॥"},{"ref":"8.15","t":"तेषां खल्वेषां भूतानां त्रीण्येव बीजानि भवन्त्याण्डजं जीवजमुद्भिज्जमिति ॥ १ ॥"},{"ref":"8.16","t":"सेयं देवतैक्षत हन्ताहमिमास्तिस्रो देवता अनेन जीवेनात्मनानुप्रविश्य नामरूपे व्याकरवाणीति ॥ २ ॥"},{"ref":"8.17","t":"तासां त्रिवृतं त्रिवृतमेकैकां करवाणीति सेयं देवतेमास्तिस्रो देवता अनेनैव जीवेनात्मनानुप्रविश्य नामरूपे व्याकरोत् ॥ ३ ॥"},{"ref":"8.18","t":"तासां त्रिवृतं त्रिवृतमेकैकामकरोद्यथा तु खलु सोम्येमास्तिस्रो देवतास्त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति ॥ ४ ॥"},{"ref":"8.19","t":"॥ चतुर्थः खण्डः ॥"},{"ref":"8.20","t":"यदग्ने रोहितँरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादग्नेरग्नित्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ १ ॥"},{"ref":"8.21","t":"यदादित्यस्य रोहितँरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादादित्यादादित्यत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ २ ॥"},{"ref":"8.22","t":"यच्छन्द्रमसो रोहितँरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां 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विधीयन्ते तासां यः स्थविष्ठो धातुस्तन्मूत्रं भवति यो मध्यमस्तल्लोहितं योऽणिष्ठः स प्राणः ॥ २ ॥"},{"ref":"8.30","t":"तेजोऽशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तदस्थि भवति यो मध्यमः स मज्जा योऽणिष्ठः सा वाक् ॥ ३ ॥"},{"ref":"8.31","t":"अन्नमयँहि सोम्य मनः आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ४ ॥"},{"ref":"8.32","t":"॥ षष्ठः खण्डः ॥"},{"ref":"8.33","t":"दध्नः सोम्य मथ्यमानस्य योऽणिमा स उर्ध्वः समुदीषति तत्सर्पिर्भवति ॥ १ ॥"},{"ref":"8.34","t":"एवमेव खलु सोम्यान्नस्याश्यमानस्य योऽणिमा स उर्ध्वः समुदीषति तन्मनो भवति ॥ २ ॥"},{"ref":"8.35","t":"अपाँसोम्य पीयमानानां योऽणिमा स उर्ध्वः समुदीषति सा प्राणो भवति ॥ ३ ॥"},{"ref":"8.36","t":"तेजसः सोम्याश्यमानस्य योऽणिमा स उर्ध्वः समुदीषति सा वाग्भवति ॥ ४ ॥"},{"ref":"8.37","t":"अन्नमयँ हि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ६ ॥"},{"ref":"8.38","t":"॥ सप्तमः खण्डः ॥"},{"ref":"8.39","t":"षोडशकलः सोम्य पुरुषः पञ्चदशाहानि माशीः काममपः पिबापोमयः प्राणो नपिबतो विच्छेत्स्यत इति ॥ १ ॥"},{"ref":"8.40","t":"स ह पञ्चदशाहानि नशाथ हैनमुपससाद किं ब्रवीमि भो इत्यृचः सोम्य यजूँषि सामानीति स होवाच न वै मा प्रतिभान्ति भो इति ॥ २ ॥"},{"ref":"8.41","t":"तँ होवाच यथा सोम्य महतोऽभ्याहितस्यैकोऽङ्गारः खद्योतमात्रः परिशिष्टः स्यात्तेन ततोऽपि न बहु दहेदेवँसोम्य ते षोडशानां कलानामेका कलातिशिष्टा स्यात्तयैतर्हि वेदान्नानुभवस्यशानाथ मे विज्ञास्यसीति ॥ ३ ॥"},{"ref":"8.42","t":"स हशाथ हैनमुपससाद तँ ह यत्किञ्च पप्रच्छ सर्वँह प्रतिपेदे ॥ ४ ॥"},{"ref":"8.43","t":"तँ होवाच यथा सोम्य महतोऽभ्याहितस्यैकमङ्गारं खद्योतमात्रं परिशिष्टं तं तृणैरुपसमाधाय प्राज्वलयेत्तेन ततोऽपि बहु दहेत् ॥ ५ ॥"},{"ref":"8.44","t":"एवँ सोम्य ते षोडशानां कलानामेका कलातिशिष्टाभूत्सान्नेनोपसमाहिता प्राज्वालीतयैतर्हि वेदाननुभवस्यन्नमयँहि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति तद्धास्य विजज्ञाविति विजज्ञाविति ॥ ६ ॥"},{"ref":"8.45","t":"॥ अष्टमः खण्डः ॥"},{"ref":"8.46","t":"उद्दालको हारुणिः श्वेतकेतुं पुत्रमुवाच स्वप्नान्तं मे सोम्य विजानीहीति यत्रैतत्पुरुषः स्वपिति नाम सता सोम्य तदा सम्पन्नो भवति स्वमपीतो भवति तस्मादेनँ स्वपितीत्याचक्षते स्वँह्यपीतो भवति ॥ १ ॥"},{"ref":"8.47","t":"स यथा शकुनिः सूत्रेण प्रबद्धो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा बन्धनमेवोपश्रयत एवमेव खलु सोम्य तन्मनो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा प्राणमेवोपश्रयते प्राणबन्धनँ हि सोम्य मन इति ॥ २ ॥"},{"ref":"8.48","t":"अशनापिपासे मे सोम्य विजानीहीति यत्रैतत्पुरुषोऽशिशिषति नामाप एव तदशितं नयन्ते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तदप आचक्षतेऽशनायेति तत्रितच्छुङ्गमुत्पतितँ सोम्य विजानीहि नेदममूलं भविष्यतीति ॥ ३ ॥"},{"ref":"8.49","t":"तस्य क्व मूलँ स्यादन्यत्रान्नादेवमेव खलु सोम्यान्नेन शुङ्गेनापो मूलमन्विच्छाद्भिः सोम्य शुङ्गेन तेजोमूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठाः ॥ ४ ॥"},{"ref":"8.50","t":"अथ यत्रैतत्पुरुषः पिपासति नाम तेज एव तत्पीतं नयते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तत्तेज आचष्ट उदन्येति तत्रैतदेव शुङ्गमुत्पतितँ सोम्य विजानीहि नेदममूलं भविष्यतीति ॥ ५ ॥"},{"ref":"8.51","t":"तस्य क्व मूलँ स्यादन्यत्राद्भ्य्ऽद्भिः सोम्य 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तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ४ ॥"},{"ref":"8.58","t":"॥ दशमः खण्डः ॥"},{"ref":"8.59","t":"इमाः सोम्य नद्यः पुरस्तात्प्राच्यः स्यन्दन्ते पश्चात्प्रतीच्यस्ताः समुद्रात्समुद्रमेवापियन्ति स समुद्र एव भवति ता यथा तत्र न विदुरियमहमस्मीयमहमस्मीति ॥ १ ॥"},{"ref":"8.60","t":"एवमेव खलु सोम्येमाः सर्वाः प्रजाः सत आगम्य न विदुः सत आगच्छामह इति त इह व्याघ्रो वा सिँहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दँशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति ॥ २ ॥"},{"ref":"8.61","t":"स य एषोऽणिमैतदात्म्यमिदँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ३ ॥"},{"ref":"8.62","t":"॥ एकादशः खण्डः ॥"},{"ref":"8.63","t":"अस्य सोम्य महतो वृक्षस्य यो मूलेऽभ्याहन्याज्जीवन्स्रवेद्यो मध्येऽभ्याहन्याज्जीवन्स्रवेद्योऽग्रेऽभ्याहन्याज्जीवन्स्रवेत्स एष जीवेनात्मनानुप्रभूतः पेपीयमानो मोदमानस्तिष्ठति ॥ १ ॥"},{"ref":"8.64","t":"अस्य यदेकाँ शाखां जीवो जहात्यथ सा शुष्यति द्वितीयां जहात्यथ सा शुष्यति तृतीयां जहात्यथ सा शुष्यति सर्वं जहाति सर्वः शुष्यत्येवमेव खलु सोम्य विद्धीति होवाच ॥ २ ॥"},{"ref":"8.65","t":"जीवापेतं वाव किलेदं म्रियते न जीवो म्रियते इति स य एषोऽणिमैतदात्म्यमिदँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ३ ॥"},{"ref":"8.66","t":"॥ द्वादशः खण्डः ॥"},{"ref":"8.67","t":"न्यग्रोधफलमत आहरेतीदं भगव इति भिन्द्धीति भिन्नं भगव इति किमत्र पश्यसीत्यण्व्य इवेमा धाना भगव इत्यासामङ्गैकां भिन्द्धीति भिन्ना भगव इति किमत्र पश्यसीति न किञ्चन भगव इति ॥ १ ॥"},{"ref":"8.68","t":"तँ होवाच यं वै सोम्यैतमणिमानं न निभालयस एतस्य वै सोम्यैषोऽणिम्न एवं महान्यग्रोधस्तिष्ठति श्रद्धत्स्व सोम्येति ॥ २ ॥"},{"ref":"8.69","t":"स य एषोऽणिमैतदात्म्यमिदद्ँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ३ ॥"},{"ref":"8.70","t":"॥ त्रयोदशः खण्डः ॥"},{"ref":"8.71","t":"लवणमेतदुदकेऽवधायाथ मा प्रातरुपसीदथा इति स ह तथा चकार तँ होवाच यद्दोषा लवणमुदकेऽवाधा अङ्ग तदाहरेति तद्धावमृश्य न विवेद ॥ १ ॥"},{"ref":"8.72","t":"यथा 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श्वेतकेतो इति तद्धास्य विजज्ञाविति विजज्ञाविति ॥ ३ ॥"},{"sp":"HDR","t":"Seventh Prapathaka"},{"ref":"9.1","t":"॥ प्रथमः खण्डः ॥"},{"ref":"9.2","t":"अधीहि भगव इति होपससाद सनत्कुमारं नारदस्तँ होवाच यद्वेत्थ तेन मोपसीद ततस्त ऊर्ध्वं वक्ष्यामीति स होवाच ॥ १ ॥"},{"ref":"9.3","t":"ऋग्वेदं भगवोऽध्येमि यजुर्वेदँ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यँ राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्याँ सर्पदेवजनविद्यामेतद्भगवोऽध्येमि ॥ २ ॥"},{"ref":"9.4","t":"सोऽहं भगवो मन्त्रविदेवास्मि नात्मविच्छ्रुतँ ह्येव मे भगवद्दृशेभ्यस्तरति शोकमात्मविदिति सोऽहं भगवः शोचामि तं मा भगवाञ्छोकस्य पारं तारयत्विति तँ होवाच यद्वै किञ्चैतदध्यगीष्ठा नामैवैतत् ॥ ३ ॥"},{"ref":"9.5","t":"नाम वा ऋग्वेदो यजुर्वेदः सामवेद आथर्वणश्चतुर्थ इतिहासपुराणः पञ्चमो वेदानां वेदः पित्र्यो राशिर्दैवो निधिर्वाकोवाक्यमेकायनं देवविद्या ब्रह्मविद्या भूतविद्या क्षत्रविद्या नक्षत्रविद्या सर्पदेवजनविद्या नामैवैतन्नामोपास्स्वेति ॥ ४ ॥"},{"ref":"9.6","t":"स यो नाम 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खण्डः ॥"},{"ref":"9.11","t":"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 ॥ १ ॥"},{"ref":"9.12","t":"स यो मनो ब्रह्मेत्युपास्ते यावन्मनसो गतं तत्रास्य यथाकामचारो भवति यो मनो ब्रह्मेत्युपास्तेऽस्ति भगवो मनसो भूय इति मनसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥"},{"ref":"9.13","t":"॥ चतुर्थः खण्डः ॥"},{"ref":"9.14","t":"सङ्कल्पो वाव मनसो भूयान्यदा वै सङ्कल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि ॥ १ ॥"},{"ref":"9.15","t":"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 ॥ २ ॥"},{"ref":"9.16","t":"स यः सङ्कल्पं ब्रह्मेत्युपास्ते सङ्कॢप्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान् प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावत्सङ्कल्पस्य गतं तत्रास्य यथाकामचारो भवति यः सङ्कल्पं ब्रह्मेत्युपास्तेऽस्ति भगवः सङ्कल्पाद्भूय इति सङ्कल्पाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ३ ॥"},{"ref":"9.17","t":"॥ पञ्चमः खण्डः ॥"},{"ref":"9.18","t":"चित्तं वाव सङ्कल्पाद्भूयो यदा वै चेतयतेऽथ सङ्कल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि ॥ १ ॥"},{"ref":"9.19","t":"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 ॥ २ ॥"},{"ref":"9.20","t":"स यश्चित्तं ब्रह्मेत्युपास्ते चित्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान्प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावच्चित्तस्य गतं तत्रास्य यथाकामचारो भवति यश्चित्तं ब्रह्मेत्युपास्तेऽस्ति भगवश्चित्ताद्भूय इति चित्ताद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ३ ॥"},{"ref":"9.21","t":"॥ षष्ठः खण्डः ॥"},{"ref":"9.22","t":"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 ॥ १ ॥"},{"ref":"9.23","t":"स यो ध्यानं ब्रह्मेत्युपास्ते यावद्ध्यानस्य गतं तत्रास्य यथाकामचारो भवति यो ध्यानं ब्रह्मेत्युपास्तेऽस्ति भगवो ध्यानाद्भूय इति ध्यानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥"},{"ref":"9.24","t":"॥ सप्तमः खण्डः ॥"},{"ref":"9.25","t":"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 ॥ १ ॥"},{"ref":"9.26","t":"स यो विज्ञानं ब्रह्मेत्युपास्ते विज्ञानवतो वै स लोकाञ्ज्ञानवतोऽभिसिध्यति यावद्विज्ञानस्य गतं तत्रास्य यथाकामचारो भवति यो विज्ञानं ब्रह्मेत्युपास्तेऽस्ति भगवो विज्ञानाद्भूय इति विज्ञानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥"},{"ref":"9.27","t":"॥ अष्टमः खण्डः ॥"},{"ref":"9.28","t":"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 ॥ १ ॥"},{"ref":"9.29","t":"स यो बलं ब्रह्मेत्युपास्ते यावद्बलस्य गतं तत्रास्य यथाकामचारो भवति यो बलं ब्रह्मेत्युपास्तेऽस्ति भगवो बलाद्भूय इति बलाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥"},{"ref":"9.30","t":"॥ नवमः खण्डः ॥"},{"ref":"9.31","t":"अन्नं वाव बलाद्भूयस्तस्माद्यद्यपि दश रात्रीर्नाश्नीयाद्यद्यु ह जीवेदथवाद्रष्टाश्रोतामन्ताबोद्धाकर्ताविज्ञाता भवत्यथान्नस्यायै द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवत्यन्नमुपास्स्वेति ॥ १ ॥"},{"ref":"9.32","t":"स योऽन्नं ब्रह्मेत्युपास्तेऽन्नवतो वै स लोकान्पानवतोऽभिसिध्यति यावदन्नस्य गतं तत्रास्य यथाकामचारो भवति योऽन्नं ब्रह्मेत्युपास्तेऽस्ति भगवोऽन्नाद्भूय इत्यन्नाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥"},{"ref":"9.33","t":"॥ दशमः खण्डः ॥"},{"ref":"9.34","t":"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 ॥ १ ॥"},{"ref":"9.35","t":"स योऽपो ब्रह्मेत्युपास्त आप्नोति सर्वान्कामाँस्तृप्तिमान्भवति यावदपां गतं तत्रास्य यथाकामचारो भवति । योऽपो ब्रह्मेत्युपास्तेऽस्ति भगवोऽद्भ्यो भूय इत्यद्भ्यो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥"},{"ref":"9.36","t":"॥ एकादशः खण्डः ॥"},{"ref":"9.37","t":"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 ॥ १ ॥"},{"ref":"9.38","t":"स यस्तेजो ब्रह्मेत्युपास्ते तेजस्वी वै स तेजस्वतो लोकान्भास्वतोऽपहततमस्कानभिसिध्यति यावत्तेजसो गतं तत्रास्य यथाकामचारो भवति यस्तेजो ब्रह्मेत्युपास्तेऽस्ति भगवस्तेजसो भूय इति तेजसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥"},{"ref":"9.39","t":"॥ द्वादशः खण्डः ॥"},{"ref":"9.40","t":"आकाशो वाव तेजसो भूयानाकाशे वै सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राण्यग्निराकाशेनाह्वयत्याकाशेन शृणोत्याकाशेन प्रतिशृणोत्याकाशे रमत आकाशे न रमत आकाशे जायत आकाशमभिजायत आकाशमुपास्स्वेति ॥ १ ॥"},{"ref":"9.41","t":"स य आकाशं ब्रह्मेत्युपास्त आकाशवतो वै स लोकान्प्रकाशवतोऽसम्बाधानुरुगायवतोऽभिसिध्यति यावदाकाशस्य गतं तत्रास्य यथाकामचारो भवति य आकाशं ब्रह्मेत्युपास्तेऽस्ति भगव आकाशाद्भूय इति आकाशाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥"},{"ref":"9.42","t":"॥ त्रयोदशः खण्डः ॥"},{"ref":"9.43","t":"स्मरो वावाकाशाद्भूयस्तस्माद्यद्यपि बहव आसीरन्न स्मरन्तो नैव ते कञ्चन शृणुयुर्न मन्वीरन्न विजानीरन्यदा वाव ते स्मरेयुरथ शृणुयुरथ मन्वीरन्नथ विजानीरन्स्मरेण वै पुत्रान्विजानाति स्मरेण पशून्स्मरमुपास्स्वेति ॥ १ ॥"},{"ref":"9.44","t":"स यः स्मरं ब्रह्मेत्युपास्ते यावत्स्मरस्य गतं तत्रास्य यथाकामचारो भवति यः स्मरं ब्रह्मेत्युपास्तेऽस्ति भगवः स्मराद्भूय इति स्मराद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥"},{"ref":"9.45","t":"॥ चतुर्दशः खण्डः ॥"},{"ref":"9.46","t":"आशा वाव स्मराद्भूयस्याशेद्धो वै स्मरो मन्त्रानधीते कर्माणि कुरुते पुत्राँश्च पशूँश्चेच्छत इमं च लोकममुं चेच्छत आशामुपास्स्वेति ॥ १ ॥"},{"ref":"9.47","t":"स य आशां ब्रह्मेत्युपास्त आशयास्य सर्वे कामाः समृध्यन्त्यमोघा हास्याशिषो भवन्ति यावदाशाया गतं तत्रास्य यथाकामचारो भवति य आशां ब्रह्मेत्युपास्तेऽस्ति भगव आशाया भूय इत्याशाया वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥"},{"ref":"9.48","t":"॥ पञ्चदशः खण्डः ॥"},{"ref":"9.49","t":"प्राणो वा आशाया भूयान्यथा वा अरा नाभौ समर्पिता एवमस्मिन्प्राणे सर्वँ समर्पितं प्राणः प्राणेन याति प्राणः प्राणं ददाति प्राणाय ददाति प्राणो ह पिता प्राणो माता प्राणो भ्राता प्राणः स्वसा प्राण आचार्यः प्राणो ब्राह्मणः ॥ १ ॥"},{"ref":"9.50","t":"स यदि पितरं वा मातरं वा भ्रातरं वा स्वसारं वाचार्यं वा ब्राह्मणं वा किञ्चिद्भृशमिव प्रत्याह धिक्त्वास्त्वित्येवैनमाहुः पितृहा वै त्वमसि मातृहा वै त्वमसि भ्रातृहा वै त्वमसि स्वसृहा वै त्वमस्याचार्यहा वै त्वमसि ब्राह्मणहा वै त्वमसीति ॥ २ ॥"},{"ref":"9.51","t":"अथ यद्यप्येनानुत्क्रान्तप्राणाञ्छूलेन समासं व्यतिषंदहेन्नैवैनं ब्रूयुः पितृहासीति न मातृहासीति न भ्रातृहासीति न स्वसृहासीति नाचार्यहासीति न ब्राह्मणहासीति ॥ ३ ॥"},{"ref":"9.52","t":"प्राणो ह्येवैतानि सर्वाणि भवति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नतिवादी भवति तं चेद्ब्रूयुरतिवाद्यसीत्यतिवाद्यस्मीति ब्रूयान्नापह्नुवीत ॥ ४ ॥"},{"ref":"9.53","t":"॥ षोडशः खण्डः ॥"},{"ref":"9.54","t":"एष तु वा अतिवदति यः सत्येनातिवदति सोऽहं भगवः सत्येनातिवदानीति सत्यं त्वेव विजिज्ञासितव्यमिति सत्यं भगवो विजिज्ञास इति ॥ १ ॥"},{"ref":"9.55","t":"॥ सप्तदशः खण्डः ॥"},{"ref":"9.56","t":"यदा वै विजानात्यथ सत्यं वदति नाविजानन्सत्यं वदति विजानन्नेव सत्यं वदति विज्ञानं त्वेव विजिज्ञासितव्यमिति विज्ञानं भगवो विजिज्ञास इति ॥ १ ॥"},{"ref":"9.57","t":"॥ अष्टादशः खण्डः ॥"},{"ref":"9.58","t":"यदा वै मनुतेऽथ विजानाति नामत्वा विजानाति मत्वैव विजानाति मतिस्त्वेव विजिज्ञासितव्येति । मतिं भगवो विजिज्ञास इति ॥ १ ॥"},{"ref":"9.59","t":"॥ एकोनविंशतितमः खण्डः ॥"},{"ref":"9.60","t":"यदा वै श्रद्दधात्यथ मनुते नाश्रद्दधन्मनुते श्रद्दधदेव मनुते श्रद्धा त्वेव विजिज्ञासितव्येति श्रद्धां भगवो विजिज्ञास इति ॥ १ ॥"},{"ref":"9.61","t":"॥ विंशतितमः खण्डः ॥"},{"ref":"9.62","t":"यदा वै निस्तिष्ठत्यथ श्रद्दधाति नानिस्तिष्ठञ्छ्रद्दधाति निस्तिष्ठन्नेव श्रद्दधाति निष्ठा त्वेव विजिज्ञासितव्येति निष्ठां भगवो विजिज्ञास इति ॥ १ ॥"},{"ref":"9.63","t":"॥ एकविंशः खण्डः ॥"},{"ref":"9.64","t":"यदा वै करोत्यथ निस्तिष्ठति नाकृत्वा निस्तिष्ठति कृत्वैव निस्तिष्ठति कृतिस्त्वेव विजिज्ञासितव्येति । कृतिं भगवो विजिज्ञास इति ॥ १ ॥"},{"ref":"9.65","t":"॥ द्वाविंशः खण्डः ॥"},{"ref":"9.66","t":"यदा वै सुखं लभतेऽथ करोति नासुखं लब्ध्वा करोति सुखमेव लब्ध्वा करोति सुखं त्वेव विजिज्ञासितव्यमिति । सुखं भगवो विजिज्ञास इति ॥ १ ॥"},{"ref":"9.67","t":"॥ त्रयोविंशः खण्डः ॥"},{"ref":"9.68","t":"यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति ॥ १ ॥"},{"ref":"9.69","t":"॥ चतुर्विंशः खण्डः ॥"},{"ref":"9.70","t":"यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमाथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पं यो वै भूमा तदमृतमथ यदल्पं तन्मर्त्य्ँ स भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि वा न महिम्नीति ॥ १ ॥"},{"ref":"9.71","t":"गो-अश्वमिह महिमेत्याचक्षते हस्तिहिरण्यं दासभार्यं क्षेत्राण्यायतनानीति नाहमेवं ब्रवीमि ब्रवीमीति होवाचान्योह्यन्यस्मिन्प्रतिष्ठित इति ॥ २ ॥"},{"ref":"9.72","t":"॥ पञ्चविंशः खण्डः ॥"},{"ref":"9.73","t":"स एवाधस्तात्स उपरिष्टात्स पश्चात्स पुरस्तात्स दक्षिणतः स उत्तरतः स एवेदँ सर्वमित्यथातोऽहङ्कारादेश एवाहमेवाधस्तादहमुपरिष्टादहं पश्चादहं पुरस्तादहं दक्षिणतोऽहमुत्तरतोऽहमेवेदँ सर्वमिति ॥ १ ॥"},{"ref":"9.74","t":"अथात आत्मादेश एवात्मैवाधस्तादात्मोपरिष्टादात्मा पश्चादात्मा पुरस्तादात्मा दक्षिणत आत्मोत्तरत आत्मैवेदँ सर्वमिति । स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नात्मरतिरात्मक्रीड आत्ममिथुन आत्मानन्दः स स्वराड् भवति तस्य सर्वेषु लोकेषु कामचारो भवति । अथ येऽन्यथातो विदुरन्यराजानस्ते क्षय्यलोका भवन्ति तेषाँ सर्वेषु लोकेष्वकामचारो भवति ॥ २ ॥"},{"ref":"9.75","t":"॥ षड्विंशः खण्डः ॥"},{"ref":"9.76","t":"तस्य ह वा एतस्यैवं पश्यत एवं मन्वानस्यैवं विजानत आत्मतः प्राण आत्मत आशात्मतः स्मर आत्मत आकाश आत्मतस्तेज आत्मत आप आत्मत आविर्भावतिरोभावावात्मतोऽन्नमात्मतो बलमात्मतो विज्ञानमात्मतो ध्यानमात्मतश्चित्तमात्मतः सङ्कल्प आत्मतो मन आत्मतो वागात्मतो नामात्मतो मन्त्रा आत्मतः कर्माण्यात्मत एवेदँसर्वमिति ॥ १ ॥"},{"ref":"9.77","t":"तदेष श्लोको न पश्यो मृत्युं पश्यति न रोगं नोत दुःखताँ सर्वँ ह पश्यः पश्यति सर्वमाप्नोति सर्वश इति । स एकधा भवति त्रिधा भवति पञ्चधा सप्तधा नवधा चैव पुनश्चैकादशः स्मृतः शतं च दश चैकश्च सहस्राणि च विँशतिराहारशुद्धौ सत्त्वशुद्धौ ध्रुवा स्मृतिः स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षस्तस्मै मृदितकषायाय तमसस्पारं दर्शयति भगवान्सनत्कुमारस्तँ स्कन्द इत्याचक्षते तँ स्कन्द इत्याचक्षते ॥ २ ॥"},{"sp":"HDR","t":"Eighth Prapathaka"},{"ref":"10.1","t":"॥ प्रथमः खण्डः ॥"},{"ref":"10.2","t":"अथ यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशस्तस्मिन्यदन्तस्तदन्वेष्टव्यं तद्वाव विजिज्ञासितव्यमिति ॥ १ ॥"},{"ref":"10.3","t":"तं चेद्ब्रूयुर्यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशः किं तदत्र विद्यते यदन्वेष्टव्यं यद्वाव विजिज्ञासितव्यमिति स ब्रूयात् ॥ २ ॥"},{"ref":"10.4","t":"यावान्वा अयमाकाशस्तावानेषोऽन्तर्हृदय आकाश उभे अस्मिन्द्यावापृथिवी अन्तरेव समाहिते उभावग्निश्च वायुश्च सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राणि यच्चास्येहास्ति यच्च नास्ति सर्वं तदस्मिन्समाहितमिति ॥ ३ ॥"},{"ref":"10.5","t":"तं चेद्ब्रूयुरस्मिꣳश्चेदिदं ब्रह्मपुरे सर्वꣳ समाहितꣳ सर्वाणि च भूतानि सर्वे च कामा यदैतज्जरामाप्नोति प्रध्वꣳसते वा किं ततोऽतिशिष्यत इति ॥ ४ ॥"},{"ref":"10.6","t":"स ब्रूयान्नास्य जरयैतज्जीर्यति न वधेनास्य हन्यत एतत्सत्यं ब्रह्मपुरमस्मिन्कामाः समाहिताः एष आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पो यथा ह्येवेह प्रजा अन्वाविशन्ति यथानुशासनं यं यमन्तमभिकामा भवन्ति यं जनपदं यं क्षेत्रभागं तं तमेवोपजीवन्ति ॥ ५ ॥"},{"ref":"10.7","t":"तद्यथेह कर्मजितो लोकः क्षीयत एवमेवामुत्र पुण्यजितो लोकः क्षीयते तद्य इहात्मानमनुविद्य व्रजन्त्येताꣳश्च सत्यान्कामाꣳस्तेषाꣳ सर्वेषु लोकेष्वकामचारो भवत्यथ य इहात्मानमनुविद्य व्रजन्त्येताꣳश्च सत्यान्कामाꣳस्तेषाꣳ सर्वेषु लोकेषु कामचारो भवति ॥ ६ ॥"},{"ref":"10.8","t":"॥ द्वितीयः खण्डः ॥"},{"ref":"10.9","t":"स यदि पितृलोककामो भवति सङ्कल्पादेवास्य पितरः समुत्तिष्ठन्ति तेन पितृलोकेन सम्पन्नो महीयते ॥ १ ॥"},{"ref":"10.10","t":"अथ यदि मातृलोककामो भवति सङ्कल्पादेवास्य मातरः समुत्तिष्ठन्ति तेन मातृलोकेन सम्पन्नो महीयते ॥ २ ॥"},{"ref":"10.11","t":"अथ यदि भ्रातृलोककामो भवति सङ्कल्पादेवास्य भ्रातरः समुत्तिष्ठन्ति तेन भ्रातृलोकेन सम्पन्नो महीयते ॥ ३ ॥"},{"ref":"10.12","t":"अथ यदि स्वसृलोककामो भवति सङ्कल्पादेवास्य स्वसारः समुत्तिष्ठन्ति तेन स्वसृलोकेन सम्पन्नो महीयते ॥ ४ ॥"},{"ref":"10.13","t":"अथ यदि सखिलोककामो भवति सङ्कल्पादेवास्य सखायः समुत्तिष्ठन्ति तेन सखिलोकेन सम्पन्नो महीयते ॥ ५ ॥"},{"ref":"10.14","t":"अथ यदि गन्धमाल्यलोककामो भवति सङ्कल्पादेवास्य गन्धमाल्ये समुत्तिष्ठतस्तेन गन्धमाल्यलोकेन सम्पन्नो महीयते ॥ ६ ॥"},{"ref":"10.15","t":"अथ यद्यन्नपानलोककामो भवति सङ्कल्पादेवास्यान्नपाने समुत्तिष्ठतस्तेनान्नपानलोकेन सम्पन्नो महीयते ॥ ७ ॥"},{"ref":"10.16","t":"अथ यदि गीतवादित्रलोककामो भवति सङ्कल्पादेवास्य गीतवादित्रे समुत्तिष्ठतस्तेन गीतवादित्रलोकेन सम्पन्नो महीयते ॥ ८ ॥"},{"ref":"10.17","t":"अथ यदि स्त्रीलोककामो भवति सङ्कल्पादेवास्य स्त्रियः समुत्तिष्ठन्ति तेन स्त्रीलोकेन सम्पन्नो महीयते ॥ ९ ॥"},{"ref":"10.18","t":"यं यमन्तमभिकामो भवति यं कामं कामयते सोऽस्य सङ्कल्पादेव समुत्तिष्ठति तेन सम्पन्नो महीयते ॥ १० ॥"},{"ref":"10.19","t":"॥ तृतीयः खण्डः ॥"},{"ref":"10.20","t":"त इमे सत्याः कामा अनृतापिधानास्तेषाꣳ सत्यानाꣳ सतामनृतमपिधानं यो यो ह्यस्येतः प्रैति न तमिह दर्शनाय लभते ॥ १ ॥"},{"ref":"10.21","t":"अथ ये चास्येह जीवा ये च प्रेता यच्चान्यदिच्छन्न लभते सर्वं तदत्र गत्वा विन्दतेऽत्र ह्यस्यैते सत्याः कामा अनृतापिधानास्तद्यथापि हिरण्यनिधिं निहितमक्षेत्रज्ञा उपर्युपरि सञ्चरन्तो न विन्देयुरेवमेवेमाः सर्वाः प्रजा अहरहर्गच्छन्त्य एतं ब्रह्मलोकं न विन्दन्त्यनृतेन हि प्रत्यूढाः ॥ २ ॥"},{"ref":"10.22","t":"स वा एष आत्मा हृदि तस्यैतदेव निरुक्तꣳ हृद्ययमिति तस्माद्धृदयमहरहर्वा एवंवित्स्वर्गं लोकमेति ॥ ३ ॥"},{"ref":"10.23","t":"अथ य एष सम्प्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तस्य ह वा एतस्य ब्रह्मणो नाम सत्यमिति ॥ ४ ॥"},{"ref":"10.24","t":"तानि ह वा एतानि त्रीण्यक्षराणि सतीयमिति तद्यत्सत्तदमृतमथ यत्ति तन्मर्त्यमथ यद्यं तेनोभे यच्छति यदनेनोभे यच्छति तस्माद्यमहरहर्वा एवंवित्स्वर्गं लोकमेति ॥ ५ ॥"},{"ref":"10.25","t":"॥ चतुर्थः खण्डः ॥"},{"ref":"10.26","t":"अथ य आत्मा स सेतुर्धृतिरेषां लोकानामसम्भेदाय नैतꣳ सेतुमहोरात्रे तरतो न जरा न मृत्युर्न शोको न सुकृतं न दुष्कृतꣳ सर्वे पाप्मानोऽतो निवर्तन्तेऽपहतपाप्मा ह्येष ब्रह्मलोकः ॥ १ ॥"},{"ref":"10.27","t":"तस्माद्वा एतꣳ सेतुं तीर्त्वान्धः सन्ननन्धो भवति विद्धः सन्नविद्धो भवत्युपतापी सन्ननुपतापी भवति तस्माद्वा एतꣳ सेतुं तीर्त्वापि नक्तमहरेवाभिनिष्पद्यते सकृद्विभातो ह्येवैष ब्रह्मलोकः ॥ २ ॥"},{"ref":"10.28","t":"तद्य एवैतं ब्रह्मलोकं ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाꣳ सर्वेषु लोकेषु कामचारो भवति ॥ ३ ॥"},{"ref":"10.29","t":"॥ पञ्चमः खण्डः ॥"},{"ref":"10.30","t":"अथ यद्यज्ञ इत्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव यो ज्ञाता तं विन्दतेऽथ यदिष्टमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येवेष्ट्वात्मानमनुविन्दते ॥ १ ॥"},{"ref":"10.31","t":"अथ यत्सत्त्रायणमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव सत आत्मनस्त्राणं विन्दतेऽथ यन्मौनमित्याचक्षते ब्रह्मचर्यमेव तब्ब्रह्मचर्येण ह्येवात्मानमनुविद्य मनुते ॥ २ ॥"},{"ref":"10.32","t":"अथ यदनाशकायनमित्याचक्षते ब्रह्मचर्यमेव तदेष ह्यात्मा न नश्यति यं ब्रह्मचर्येणानुविन्दतेऽथ यदरण्यायनमित्याचक्षते ब्रह्मचर्यमेव तदरश्च ह वै ण्यश्चार्णवौ ब्रह्मलोके तृतीयस्यामितो दिवि तदैरं मदीयꣳ सरस्तदश्वत्थः सोमसवनस्तदपराजिता पूर्ब्रह्मणः प्रभुविमितꣳ हिरण्मयम् ॥ ३ ॥"},{"ref":"10.33","t":"तद्य एवैतावरं च ण्यं चार्णवौ ब्रह्मलोके ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाꣳ सर्वेषु लोकेषु कामचारो भवति ॥ ४ ॥"},{"ref":"10.34","t":"॥ षष्ठः खण्डः ॥"},{"ref":"10.35","t":"अथ या एता हृदयस्य नाड्यस्ताः पिङ्गलस्याणिम्नस्तिष्ठन्ति शुक्लस्य नीलस्य पीतस्य लोहितस्येत्यसौ वा आदित्यः पिङ्गल एष शुक्ल एष नील एष पीत एष लोहितः ॥ १ ॥"},{"ref":"10.36","t":"तद्यथा महापथ आतत उभौ ग्रामौ गच्छतीमं चामुं चैवमेवैता आदित्यस्य रश्मय उभौ लोकौ गच्छन्तीमं चामुं चामुष्मादादित्यात्प्रतायन्ते ता आसु नाडीषु सृप्ता आभ्यो नाडीभ्यः प्रतायन्ते तेऽमुष्मिन्नादित्ये सृप्ताः ॥ २ ॥"},{"ref":"10.37","t":"तद्यत्रैतत्सुप्तः समस्तः सम्प्रसन्नः स्वप्नं न विजानात्यासु तदा नाडीषु सृप्तो भवति तं न कश्चन पाप्मा स्पृशति तेजसा हि तदा सम्पन्नो भवति ॥ ३ ॥"},{"ref":"10.38","t":"अथ यत्रैतदबलिमानं नीतो भवति तमभित आसीना आहुर्जानासि मां जानासि मामिति स यावदस्माच्छरीरादनुत्क्रान्तो भवति तावज्जानाति ॥ ४ ॥"},{"ref":"10.39","t":"अथ यत्रैतदस्माच्छरीरादुत्क्रामत्यथैतैरेव रश्मिभिरूर्ध्वमाक्रमते स ओमिति वा होद्वा मीयते स यावत्क्षिप्येन्मनस्तावदादित्यं गच्छत्येतद्वै खलु लोकद्वारं विदुषां प्रपदनं निरोधोऽविदुषाम् ॥ ५ ॥"},{"ref":"10.40","t":"तदेष श्लोकः। शतं चैका च हृदयस्य नाड्यस्तासां मूर्धानमभिनिःसृतैका । तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्त्युत्क्रमणे भवन्ति ॥ ६ ॥"},{"ref":"10.41","t":"॥ सप्तमः खण्डः ॥"},{"ref":"10.42","t":"य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच ॥ १ ॥"},{"ref":"10.43","t":"तद्धोभये देवासुरा अनुबुबुधिरे ते होचुर्हन्त तमात्मानमन्वेच्छामो यमात्मानमन्विष्य सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामानितीन्द्रो हैव देवानामभिप्रवव्राज विरोचनोऽसुराणां तौ हासंविदानावेव समित्पाणी प्रजापतिसकाशमाजग्मतुः ॥ २ ॥"},{"ref":"10.44","t":"तौ ह द्वात्रिꣳशतं वर्षाणि ब्रह्मचर्यमूषतुस्तौ ह प्रजापतिरुवाच किमिच्छन्तावास्तमिति । तौ होचतुर्य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामान्यस्तमात्मानमनुविद्य विजानातीति भगवतो वचो वेदयन्ते तमिच्छन्ताववास्तमिति ॥ ३ ॥"},{"ref":"10.45","t":"तौ ह प्रजापतिरुवाच य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेत्यथ योऽयं भगवोऽप्सु परिख्यायते यश्चायमादर्शे कतम एष इत्येष उ एवैषु सर्वेष्वन्तेषु परिख्यायत इति होवाच ॥ ४ ॥"},{"ref":"10.46","t":"॥ अष्टमः खण्डः 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॥"},{"ref":"10.51","t":"तस्मादप्यद्येहाददानमश्रद्दधानमयजमानमाहुरासुरो बतेत्यसुराणाꣳ ह्येषोपनिषत्प्रेतस्य शरीरं भिक्षया वसनेनालङ्कारेणेति सꣳस्कुर्वन्त्येतेन ह्यमुं लोकं जेष्यन्तो मन्यन्ते ॥ ५ ॥"},{"ref":"10.52","t":"॥ नवमः खण्डः ॥"},{"ref":"10.53","t":"अथ हेन्द्रोऽप्राप्यैव देवानेतद्भयं ददर्श यथैव खल्वयमस्मिञ्छरीरे साध्वलंकृते साध्वलङ्कृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति ॥ १ ॥"},{"ref":"10.54","t":"स समित्पाणिः पुनरेयाय तꣳ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः सार्धं विरोचनेन किमिच्छन्पुनरागम इति स होवाच यथैव खल्वयं भगवोऽस्मिञ्छरीरे साध्वलङ्कृते साध्वलङ्कृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति ॥ २ ॥"},{"ref":"10.55","t":"एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिꣳशतं वर्षाणीति स हापराणि द्वात्रिꣳशतं वर्षाण्युवास तस्मै होवाच ॥ ३ ॥"},{"ref":"10.56","t":"॥ दशमः खण्डः ॥"},{"ref":"10.57","t":"य एष स्वप्ने महीयमानश्चरत्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श तद्यद्यपीदꣳ शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति ॥ १ ॥"},{"ref":"10.58","t":"न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीति ॥ २ ॥"},{"ref":"10.59","t":"स समित्पाणिः पुनरेयाय तꣳ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच तद्यद्यपीदं भगवः शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति ॥ ३ ॥"},{"ref":"10.60","t":"न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीत्येवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिꣳशतं वर्षाणीति स हापराणि द्वात्रिꣳशतं वर्षाण्युवास तस्मै होवाच ॥ ४ ॥"},{"ref":"10.61","t":"॥ एकादशः खण्डः ॥"},{"ref":"10.62","t":"तद्यत्रैतत्सुप्तः समस्तः संप्रसन्नः स्वप्नं न विजानात्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श नाह खल्वयमेवꣳ संप्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति ॥ १ ॥"},{"ref":"10.63","t":"स समित्पाणिः पुनरेयाय तꣳ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच नाह खल्वयं भगव एवꣳ संप्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति ॥ २ ॥"},{"ref":"10.64","t":"एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि नो एवान्यत्रैतस्माद्वसापराणि पञ्च वर्षाणीति स हापराणि पञ्च वर्षाण्युवास तान्येकशतꣳ संपेदुरेतत्तद्यदाहुरेकशतꣳ ह वै वर्षाणि मघवान्प्रजापतौ ब्रह्मचर्यमुवास तस्मै होवाच ॥ ३ ॥"},{"ref":"10.65","t":"॥ द्वादशः खण्डः ॥"},{"ref":"10.66","t":"मघवन्मर्त्यं वा इदꣳ शरीरमात्तं मृत्युना तदस्यामृतस्याशरीरस्यात्मनोऽधिष्ठानमात्तो वै सशरीरः प्रियाप्रियाभ्यां न वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्त्यशरीरं वाव सन्तं न प्रियाप्रिये स्पृशतः ॥ १ ॥"},{"ref":"10.67","t":"अशरीरो वायुरभ्रं विद्युत्स्तनयित्नुरशरीराण्येतानि तद्यथैतान्यमुष्मादाकाशात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यन्ते ॥ २ ॥"},{"ref":"10.68","t":"एवमेवैष संप्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यते स उत्तमपुरुषः स तत्र पर्येति जक्षत्क्रीडन्रममाणः स्त्रीभिर्वा यानैर्वा ज्ञातिभिर्वा नोपजनꣳ स्मरन्निदꣳ शरीरꣳ स यथा प्रयोग्य आचरणे युक्त एवमेवायमस्मिञ्छरीरे प्राणो युक्तः ॥ ३ ॥"},{"ref":"10.69","t":"अथ यत्रैतदाकाशमनुविषण्णं चक्षुः स चाक्षुषः पुरुषो दर्शनाय चक्षुरथ यो वेदेदं जिघ्राणीति स आत्मा गन्धाय घ्राणमथ यो वेदेदमभिव्याहराणीति स आत्माभिव्याहाराय वागथ यो वेदेदꣳ शृणवानीति स आत्मा श्रवणाय श्रोत्रम् ॥ ४ ॥"},{"ref":"10.70","t":"अथ यो वेदेदं मन्वानीति सात्मा मनोऽस्य दैवं चक्षुः स वा एष एतेन दैवेन चक्षुषा मनसैतान्कामान्पश्यन्रमते य एते ब्रह्मलोके ॥ ५ ॥"},{"ref":"10.71","t":"तं वा एतं देवा आत्मानमुपासते तस्मात्तेषाꣳ सर्वे च लोका आत्ताः सर्वे च कामाः स सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच प्रजापतिरुवाच ॥ ६ ॥"},{"ref":"10.72","t":"॥ त्रयोदशः खण्डः ॥"},{"ref":"10.73","t":"श्यामाच्छबलं प्रपद्ये शबलाच्छ्यामं प्रपद्येऽश्व इव रोमाणि विधूय पापं चन्द्र इव राहोर्मुखात्प्रमुच्य धूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकमभिसंभवामीत्यभिसंभवामीति ॥ १ ॥"},{"ref":"10.74","t":"॥ चतुर्दशः खण्डः ॥"},{"ref":"10.75","t":"आकाशो वै नाम नामरूपयोर्निर्वहिता ते यदन्तरा तद्ब्रह्म तदमृतꣳ स आत्मा प्रजापतेः सभां वेश्म प्रपद्ये यशोऽहं भवामि ब्राह्मणानां यशो राज्ञां यशो विशां यशोऽहमनुप्रापत्सि स हाहं यशसां यशः श्येतमदत्कमदत्कꣳ श्येतं लिन्दु माभिगां लिन्दु माभिगाम् ॥ १ ॥"},{"ref":"10.76","t":"॥ पञ्चदशः खण्डः ॥"},{"ref":"10.77","t":"तद्धैतद्ब्रह्मा प्रजापतये उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यः आचार्यकुलाद्वेदमधीत्य यथाविधानं गुरोः कर्मातिशेषेणाभिसमावृत्य कुटुम्बे शुचौ देशे स्वाध्यायमधीयानो धर्मिकान्विदधदात्मनि सर्वैन्द्रियाणि संप्रतिष्ठाप्याहिꣳसन्सर्व भूतान्यन्यत्र तीर्थेभ्यः स खल्वेवं वर्तयन्यावदायुषं ब्रह्मलोकमभिसंपद्यते न च पुनरावर्तते न च पुनरावर्तते ॥ १ ॥"},{"ref":"10.78","t":"ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्च्क्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि । सर्वं ब्रह्मौपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिकारणमस्त्वनिकारणं मेऽस्तु ।"},{"ref":"10.79","t":"तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥"},{"ref":"10.80","t":"॥ इति छान्दोग्योऽपनिषत्समाप्ता ॥"},{"sp":"HDR","t":"First Khanda"},{"ref":"12.1","t":"॥ अथ केनोपनिषत् ॥"},{"ref":"12.2","t":"ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः"},{"ref":"12.3","t":"श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि ।"},{"ref":"12.4","t":"सर्वं ब्रह्मौपनिषदं"},{"ref":"12.5","t":"माऽहं ब्रह्म निराकुर्यां मा मा ब्रह्म"},{"ref":"12.6","t":"निराकरोदनिराकरणमस्त्वनिराकरणं मेऽस्तु ।"},{"ref":"12.7","t":"तदात्मनि निरते य"},{"ref":"12.8","t":"उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ।"},{"ref":"12.9","t":"ॐ शान्तिः शान्तिः शान्तिः ॥"},{"ref":"12.10","t":"प्रथमः खण्डः"},{"ref":"12.11","t":"ॐ केनेषितं पतति प्रेषितं 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सत्यं वदिष्यामि ॥ तन्मामवतु तद्वक्तारमवत्ववतु मामवतु वक्तारमवतु वक्तारम् ॥ ॥ ॐ शान्तिः शान्तिः शान्तिः॥"},{"ref":"16.3","t":"॥ अथ ऐतरेयोपनिषदि प्रथमाध्याये प्रथमः खण्डः ॥"},{"ref":"16.4","t":"आत्मा वा इदमेक एवाग्र आसीन्नान्यत्किञ्चचन । स ईक्षत लोकान्नु सृजा इति ॥ १ ॥"},{"ref":"16.5","t":"स इमाँल्लोकानसृजत । अम्भो मरीचीर्मापोऽदोऽम्भः परेण दिवं द्यौः प्रतिष्ठाऽन्तरिक्षं मरीचयः । पृथिवी मरो या अधस्तात्त आपः ॥ २ ॥"},{"ref":"16.6","t":"स ईक्षतेमे नु लोका लोकपालान्नु सृजा इति ॥ सोऽद्भ्य एव पुरुषं समुद्धृत्यामूर्छयत् ॥ ३ ॥"},{"ref":"16.7","t":"तमभ्यतपत्तस्याभितप्तस्य मुखं निरभिद्यत यथाऽण्डं मुखाद्वाग्वाचोऽग्निर्नासिके निरभिद्येतं नासिकाभ्यां प्राणः । प्राणाद्वायुरक्षिणी निरभिद्येतमक्षिभ्यां चक्षुश्चक्षुष आदित्यः कर्णौ निरभिद्येतां कर्णाभ्यां श्रोत्रं श्रोत्रद्दिशस्त्वङ्निरभिद्यत त्वचो लोमानि लोमभ्य ओषधिवनस्पतयो हृदयं निरभिद्यत हृदयान्मनो मनसश्चन्द्रमा नाभिर्निरभिद्यत नाभ्या अपानोऽपानान्मृत्युः शिश्नं निरभिद्यत शिश्नाद्रेतो रेतस आपः ॥ ४ ॥"},{"ref":"16.8","t":"॥ अथ ऐतरेयोपनिषदि प्रथमाध्याये 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तृतीयः खण्डः ॥"},{"ref":"16.15","t":"स ईक्षतेमे नु लोकाश्च लोकपालाश्चान्नमेभ्यः सृजा इति ॥ १ ॥"},{"ref":"16.16","t":"सोऽपोऽभ्यतपत्ताभ्योऽभितप्ताभ्यो मूर्तिरजायत । या वै सा मूर्तिरजायतान्नं वै तत् ॥ २ ॥"},{"ref":"16.17","t":"तदेनत्सृष्टं पराङ्त्यजिघांसत्तद्वाचाऽजिघृक्षत् तन्नाशक्नोद्वाचा ग्रहीतुम् । स यद्धैनद्वाचाऽग्रहैष्यदभिव्याहृत्य हैवान्नमत्रप्स्यत् ॥ ३ ॥"},{"ref":"16.18","t":"तत्प्राणेनाजिघृक्षत् तन्नाशक्नोत्प्राणेन ग्रहीतुम् । स यद्धैनत्प्राणेनाग्रहैष्यदभिप्राण्य हैवान्नमत्रप्स्यत् ॥ ४ ॥"},{"ref":"16.19","t":"तच्चक्षुषाऽजिघृक्षत् तन्नाशक्नोच्चक्षुषा ग्रहीतुम् । स यद्धैनच्चक्षुषाऽग्रहैष्यद्दृष्ट्वा हैवानमत्रप्स्यत् ॥ ५ ॥"},{"ref":"16.20","t":"तच्छ्रोत्रेणाजिघृक्षत् तन्नाशक्नोच्छ्रोत्रेण ग्रहीतुम् । स यद्धैनच्छ्रोत्रेणाग्रहैष्यच्छ्रुत्वा हैवान्नमत्रप्स्यत् ॥ ६ ॥"},{"ref":"16.21","t":"तत्त्वचाऽजिघृक्षत् तन्नाशक्नोत्त्वचा ग्रहीतुम् । स यद्धैनत्त्वचाऽग्रहैष्यत् स्पृष्ट्वा हैवान्नमत्रप्स्यत् ॥ ७ ॥"},{"ref":"16.22","t":"तन्मनसाऽजिघृक्षत् तन्नाशक्नोन्मनसा ग्रहीतुम् । स यद्धैनन्मनसाऽग्रहैष्यद्ध्यात्वा हैवान्नमत्रप्स्यत् ॥ ८ ॥"},{"ref":"16.23","t":"तच्छिश्नेनाजिघृक्षत् तन्नाशक्नोच्छिश्नेन ग्रहीतुम् । स यद्धैनच्छिश्नेनाग्रहैष्यद्वित्सृज्य हैवानमत्रप्स्यत् ॥ ९ ॥"},{"ref":"16.24","t":"तदपानेनाजिघृक्षत् तदावयत् सैषोऽन्नस्य ग्रहो यद्वायुरनायुर्वा एष यद्वायुः ॥ १० ॥"},{"ref":"16.25","t":"स ईक्षत कथं न्विदं मदृते स्यादिति स ईक्षत कतरेण प्रपद्या इति । स ईक्षत यदि वाचाऽभिव्याहृतं यदि प्राणेनाभिप्राणितं यदि चक्षुषा दृष्टं यदि श्रोत्रेण श्रुतं यदि त्वचा स्पृष्टं यदि मनसा ध्यातं यद्यपानेनाभ्यपानितं यदि शिश्नेन विसृष्टमथ कोऽहमिति ॥ ११ ॥"},{"ref":"16.26","t":"स एतमेव सीमानं विदर्यैतया द्वारा प्रापद्यत । सैषा विदृतिर्नाम द्वास्तदेतन्नाऽन्दनम् । तस्य त्रय आवसथास्त्रयः स्वप्ना अयमावसथोऽयमावसथोऽयमावसथ इति ॥१२॥"},{"ref":"16.27","t":"स जातो भूतान्यभिव्यैख्यत् किमिहान्यं वावदिषदिति । स एतमेव पुरुषं ब्रह्म ततममपश्यत् । इदमदर्शनमिती ३ ॥ १३ ॥"},{"ref":"16.28","t":"तस्मादिदन्द्रो नामेदन्द्रो ह वै नाम तमिदन्द्रं सन्तमिन्द्र इत्याचक्षते परोक्षेण । परोक्षप्रिया इव हि देवाः परोक्षप्रिया इव हि देवाः ॥ १४ ॥"},{"ref":"16.29","t":"॥ अथ ऐतरोपनिषदि द्वितीयोध्यायः ॥"},{"ref":"16.30","t":"पुरुषे ह वा अयमादितो गर्भो भवति यदेतद्रेतः । तदेतत्सर्वेभ्योऽङ्गेभ्यस्तेजः सम्भूतमात्मन्येवऽऽत्मानं बिभर्ति तद्यदा स्त्रियां सिञ्चत्यथैनज्जनयति तदस्य प्रथमं जन्म ॥ १ ॥"},{"ref":"16.31","t":"तत्स्त्रिया आत्मभूयं गच्छति यथा स्वमङ्गं तथा । तस्मादेनां न हिनस्ति । साऽस्यैतमात्मानमत्र गतं भावयति ॥ २ ॥"},{"ref":"16.32","t":"सा भावयित्री भावयितव्या भवति । तं स्त्री गर्भ बिभर्ति । सोऽग्र एव कुमारं जन्मनोऽग्रेऽधिभावयति । स यत्कुमारं जन्मनोऽग्रेऽधिभावयत्यात्मानमेव तद्भावयत्येषां लोकानां सन्तत्या । एवं सन्तता हीमे लोकास्तदस्य द्वितीयं जन्म ॥ ३ ॥"},{"ref":"16.33","t":"सोऽस्यायमात्मा पुण्येभ्यः कर्मभ्यः प्रतिधीयते । अथास्यायामितर आत्मा कृतकृत्यो वयोगतः प्रैति । स इतः प्रयन्नेव पुनर्जायते तदस्य तृतीयं जन्म ॥ ४ ॥"},{"ref":"16.34","t":"तदुक्तमृषिणा गर्भे नु सन्नन्वेषामवेदमहं देवानां जनिमानि विश्वा शतं मा पुर आयसीररक्षन्नधः श्येनो जवसा निरदीयमिति । गर्भ एवैतच्छयानो वामदेव एवमुवाच ॥५॥"},{"ref":"16.35","t":"स एवं विद्वानस्माच्छरीरभेदादूर्ध्व उत्क्रम्यामुष्मिन् स्वर्गे लोके सर्वान् कामानाप्त्वाऽमृतः समभवत् समभवत् ॥ ६ ॥"},{"ref":"16.36","t":"॥ अथ ऐतरोपनिषदि तृतीयोध्यायः ॥"},{"ref":"16.37","t":"कोऽयमात्मेति वयमुपास्महे कतरः स आत्मा । येन वा पश्यति येन वा शृणोति येन वा गन्धानाजिघ्रति येन वा वाचं व्याकरोति येन वा स्वादु चास्वादु च विजानाति ॥ १ ॥"},{"ref":"16.38","t":"यदेतद्धृदयं मनश्चैतत् । सञ्ज्ञानमाज्ञानं विज्ञानं प्रज्ञानं मेधा दृष्टिधृर्तिमतिर्मनीषा जूतिः स्मृतिः सङ्कल्पः क्रतुरसुः कामो वश इति । सर्वाण्येवैतानि प्रज्ञानस्य नामधेयानि भवन्ति ॥ २ ॥"},{"ref":"16.39","t":"एष ब्रह्मैष इन्द्र एष प्रजापतिरेते सर्वे देवा इमानि च पञ्चमहाभूतानि पृथिवी वायुराकाश आपो ज्योतींषीत्येतानीमानि च क्षुद्रमिश्राणीव । बीजानीतराणि चेतराणि चाण्डजानि च जारुजानि च स्वेदजानि चोद्भिज्जानि चाश्वा गावः पुरुषा हस्तिनो यत्किञ्चेदं प्राणि जङ्गमं च पतत्रि च यच्च स्थावरं सर्वं तत्प्रज्ञानेत्रं प्रज्ञाने प्रतिष्ठितं प्रज्ञानेत्रो लोकः प्रज्ञा प्रतिष्ठा प्रज्ञानं ब्रह्म ॥ ३ ॥"},{"ref":"16.40","t":"स एतेन प्राज्ञेनाऽऽत्मनाऽस्माल्लोकादुत्क्रम्यामुष्मिन्स्वर्गे लोके सर्वान् कामानाप्त्वाऽमृतः समभवत् समभवत् ॥ ४ ॥"},{"ref":"16.41","t":"॥ इति ऎतरेयोपनिषत् समाप्ता ॥"},{"sp":"HDR","t":"Kaushitaki-Upanishad"},{"ref":"17.1","t":"ॐ वाङ्मे मनसि प्रतिष्ठिता । मनो मे वाचि प्रतिष्ठितम् । आविरावीर्म एधि । वेदस्य मा आणीस्थः । श्रुतं मे माप्रहासीः । अनेनाधीतेनाहोरात्रान्सन्दधामि । ऋतं वदिष्यामि। सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु मामवतुवक्तारम् ॥"},{"ref":"17.2","t":"ॐ शान्तिः शान्तिः शान्तिः ॥"},{"ref":"17.3","t":"॥ प्रथमोऽध्यायः ॥"},{"ref":"17.4","t":"चित्रो ह वै गार्ग्यायणिर्यक्षमाण आरुणिं वव्रे स ह पुत्रं श्वेतकेतुं प्रजिघाय याजयेति । तं हासीनं पप्रच्छ गौतमस्य पुत्रास्ते संवृतं लोके यस्मिन्माधास्यस्यन्यमुताहो बॊद्ध्वा तस्य लोके धास्यसीति । स होवाच नाहमेतद्वेद हन्ताचार्यं पृच्छानीति । स ह पितरमासाद्य पप्रच्छेतीति मा प्राक्षीत्कथं प्रतिब्रवाणीति । स होवाचाहमप्येतन्न वेद सदस्येव वयं स्वाध्यायमधीत्य हरामहे यन्नः परे ददत्येह्युभौ गमिष्याव इति । स ह समित्पाणिश्चित्रं गार्ग्यायणिं प्रतिचक्रम उपायानीति तं होवाच ब्रह्मार्होसि गौतम यो मामुपागा एहि त्वा ज्ञपयिष्यामीति ॥ १ ॥"},{"ref":"17.5","t":"स होवाच ये वै के चास्माल्लोकात्प्रयन्ति चन्द्रमसमेव ते सर्वे गच्छन्ति । तेषां प्राणैः पूर्वपक्ष आप्यायते । अथापरपक्षे न प्रजनयति । एतद्वै स्वर्गस्य लोकस्य द्वारं यश्चन्द्रमास्तं यत्प्रत्याह तमतिसृजतेऽथ य एनं प्रत्याहतमिह वृष्टिर्भूत्वा वर्षति स इह कीटो वा पतङ्गो वा शकुनिर्वा शार्दूलो वा सिंहो वा मत्स्यो वा परश्वा वा पुरुषो वान्यो वैतेषु स्थानेषु प्रत्याजायते यथाकर्म यथाविद्यम् । तमागतं पृच्छति कोऽसीति तं प्रतिब्रूयाद्विचक्षणादृतवो रेत आभृतं पञ्चदशात्प्रसूतात्पित्र्यावतस्तन्मा पुंसि कर्तर्येरयध्वं पुंसा कर्त्रा मातरि मा निषिक्तः स जायमान उपजायमानो द्वादश त्रयोदश उपमासो द्वादशत्रयोदशेन पित्रा सन्तद्विदेहं तन्म ऋतवो मर्त्यव आरभध्वम् । तेन सत्येन तपसर्तुरस्म्यार्तवोऽस्मि कोऽसि त्वमस्मीति तमतिसृजते ॥ २ ॥"},{"ref":"17.6","t":"स एतं देवयानं पन्थानमासाद्याग्निलोकमागच्छति स वायुलोकं स वरुणलोकं स आदित्यलोकं स इन्द्रलोकं स प्रजापतिलोकं स ब्रह्मलोकं तस्य ह वा एतस्य ब्रह्मलोकस्यारोहृदो मुहूर्तॊऽन्वेष्टिहा विरजा नदील्यो वृक्षः सालज्यं संस्थानमपराजितमायतनमिन्द्रप्रजापती द्वारगोपौ । विभुप्रमितं विचक्षणाऽऽसन्द्यमितौजाः पर्यङ्कः प्रिया च मानसी प्रतिरूपा च चाक्षुषी पुष्पाण्यावयतौ वै च जगान्यम्बाश्चाम्बावयवीश्चाप्सरसः । अम्बया नद्यस्तमित्थंविदागच्छति तं ब्रह्मा हाभिधावत मम यशसा विजरां वा अयं नदीं प्रापन्न वा अयं जरयिष्यतीति ॥ ३ ॥"},{"ref":"17.7","t":"तं पञ्चशतान्यप्सरसां प्रतिधावन्ति शतं चूर्णहस्ताः शतं फलहस्ताः शतमाञ्जनहस्ताः शतं माल्याहस्ताः ब्रह्मालङ्कारेणालङ्कुर्वन्ति स ब्रह्मालङ्कारेणालङ्कृतो ब्रह्म विद्वान् ब्रह्मैवाभिप्रैति स आगच्छत्यारं हृदं तन्मनसात्येति तमित्वा सम्प्रतिविदो मज्जन्ति स आगच्छति मुहूर्तान्येष्टिहांस्तेऽस्मादपद्रवन्ति स आगच्छति विरजां नदीं तां मनसैवात्येति । तत्सुकृतदुष्कृते धूनुते । तस्य प्रिया ज्ञातयः सुकृतमुपयन्त्यप्रिया दुष्कृतं तद्यथा रथेन धावयन्रथचक्रे पर्यवेक्षत, एवमहोरात्रे पर्यवेक्षत एवं सुकृतदुष्कृते सर्वाणि च द्वन्द्वानि स एष विसुकृतो विदुष्कृतो ब्रह्म विद्वान्ब्रह्मैवाभिप्रैति ॥ ४ ॥"},{"ref":"17.8","t":"स आगच्छतील्यं वृक्षं तं ब्रह्मगन्धः प्रविशति, स आगच्छति सालज्यं संस्थानं तं ब्रह्मरसः प्रविशति, आगच्छत्यपराजितमायतनं तं ब्रह्मतेजः प्रविशति स आगच्छति । इन्द्रप्रजापती द्वारगोपौ तावस्मादपद्रवतः स आगच्छति विभुप्रमितं तं ब्रह्मयशः प्रविशति स आगच्छति विचक्षणामासन्दीं बृहद्रथन्तरे सामनी पूर्वौ पादौ श्यैत नौधसे चापरौ वैरूपवैराजे अनूच्येते शाक्वररैवते तिरश्ची सा प्रज्ञा प्रज्ञया हि विपश्यति स आगच्छ्त्यमितौजसं पर्यङ्कं स प्राणस्तस्य भूतं च भविष्यच्च पूर्वौ पादौ श्रीश्चेरा चापरौ बृहद्रथन्तरे अनूच्ये भद्रयज्ञायज्ञीये शीर्षण्यमृचश्च सामानि च प्राचीनातानानि यजूंषि तिरश्चीनानि सोमांशव उपस्तरणमुद्गीथ उपश्रीः श्रीरुपबर्हणं तस्मिन्ब्रह्मास्ते तमित्थंवित्पादेनैवाग्र आरोहति । तं ब्रह्माह कोऽसीति तं प्रतिब्रूयात् ॥ ५ ॥"},{"ref":"17.9","t":"ऋतुरस्म्यार्तवोऽस्म्याकाशाद्योनेः सम्भूतो भार्या एतत्संवत्सरस्य तेजोभूतस्य भूतस्यात्मभूतस्य त्वमात्मासि यस्त्वमसि सोहमस्मीति तमाह कोऽहमस्मीति सत्यमिति ब्रूयात्किं तद्यत्सत्यमिति यदन्यद्देवेभ्यश्च प्राणेभ्यश्च तत्सदथ यद्देवाच्च प्राणाश्च तत्त्यं तदेतया वाचाभिव्याह्रियते सत्यमित्येतावदिदं सर्वमिदं सर्वमसि । इत्येवैनं तदाह । तदेतदृक्श्लोकेनाभ्युक्तं यजूदरः सामशिरा असावृङ्मूर्तिरव्ययः । स ब्रह्मेति हि विज्ञेय ऋषिर्ब्रह्ममयो महानिति । तमाह केन मे पौंस्रानि नामान्याप्नोतीति प्राणेनेति ब्रूयात् । केन स्त्रीनामानीति वाचेति केन नपुंसकनामानीति मनसेति केन गन्धानिति घ्राणेनेति ब्रूयात् । केन रूपाणीति चक्षुषेति केन शब्दानिति श्रोत्रेणेति केनान्नरसानिति जिह्वयेति केन कर्माणीति हस्ताभ्यामिति केन सुखदुःखे इति शरीरेणेति केनानन्दं रतिं प्रजापतिमित्युपस्थेनेति । केनेत्या इति पादाभ्यामिति केन धियो विज्ञातव्यं कामानिति प्रज्ञयेति ब्रूयात्तमह । आपो वै खलु मे ह्यसावयं ते लोक इति सा या ब्रह्मणॊ जितिर्या व्यष्टिस्तां जितिं जयति तां व्यष्टिं व्यश्नुते य एवं वेद य एवं वेद ॥ ६ ॥"},{"ref":"17.10","t":"॥ द्वितीयॊऽध्यायः ॥ १॥"},{"ref":"17.11","t":"प्राणो ब्रह्मेति ह स्माह कौषीतकिस्तस्य ह वा एतस्य प्राणस्य ब्रह्मणो मनो दूतं वाक्परिवेष्ट्री चक्षुर्गात्रं श्रोत्रं संश्रावयितृ तस्मै वा एतस्मै प्राणाय ब्रह्मण एताः सर्वा देवता अयाचमानाय बलिं हरन्ति तथो एवास्मै सर्वाणि भूतान्ययाचमानायैव बलिं हरन्ति य एवं वेद तस्योपनिषन्न याचेदिति । तद्यथा ग्रामं भिक्षित्वाऽलब्धोपविशेन्नाहमतो दत्तमश्नीयामिति । य एवैनं पुरस्तात्प्रत्याचक्षीरंस्त एवैनमुपमन्त्रयन्ते ददाम त इत्येष धर्मो याचतो भवति । अन्यतस्त्वेवैनमुपमन्त्रयन्ते ददाम त इति ॥ १ ॥"},{"ref":"17.12","t":"प्राणो ब्रह्मेति ह स्माह पैङ्ग्यस्तस्य ह वा एतस्य प्राणस्य ब्रह्मणो वाक्परस्ताच्चक्षुरारुन्धे चक्षुः परस्ताच्छ्रोत्रमारुन्धे श्रोत्रं परस्तान्मन आरुन्धे मनः परस्तात्प्राण आरुन्धे तस्मै वा एतस्मै वा प्राणाय ब्रह्मण एताः सर्वा देवता अयाचमानाय बलिं हरन्ति एवास्मै सर्वाणि भूतान्ययचमानायैव बलिं हरन्ति य एवं वेद तस्यॊपनिषन्न याचेदिति तद्यथा ग्रामं भिक्षित्वाऽलब्ध्वोपविशेन्नाहमतो दत्तमश्नीयामिति य एवैनं पुरस्तात्प्रत्याचक्षीरंस्त एवैनमुपमन्त्रयन्ते ददाम त इत्येष धर्मो याचितो भवत्यन्यतस्त्वेवैनमुपमन्त्रयन्ते ददाम त इति ॥ २ ॥"},{"ref":"17.13","t":"अथात एकधनावरोधनं यदेकधनमभिध्यायात्पौर्णमास्यां वाऽमावास्यायां वा शुद्धपक्षे वा पुण्ये नक्षत्रेऽग्निमुपसमाधाय परिसमुह्य परिस्तीर्य पर्युक्ष्योपूर्वदक्षिणं जान्वाच्य स्रुवेण वा चमसेन वा कंसेन वैता आज्याहुतीर्जुहोति वाङ्नामदेवतावरोधिनी सा मेऽमुष्मादिदमवरुन्धां तस्यै स्वाहा । प्राणॊ नाम देवताऽवरॊधिनी सा मेमुष्मादिदमवरुन्धां तस्यै स्वाहा । चक्षुर्नाम देवतावरोधिनी सा मेऽमुष्मादिदमवरुन्धां तस्यै स्वाहा । श्रोत्रं नाम देवतावरोधिनी सा मेऽमुष्मादिदमवरुन्धां तस्यै स्वाहा । मनो नाम देवतावरोधिनी सा मेऽमुष्मादिदमवरुन्धां तस्यै स्वाह। प्रज्ञा नाम देवतावरोधिनी सा मेऽमुष्मादिदमवरुन्धां तस्यै स्वाहेत्यथ धूमगन्धं प्रजिघ्रायाज्यलेपेनाङ्गान्यनुविमृज्य वाचंयमोऽभिप्रवृज्यार्थं ब्रवीत दूतं वा प्रहिणुयाल्लभते हैव ॥ ३ ॥"},{"ref":"17.14","t":"अथातो दैवस्मरो यस्य प्रियो बुभूषेद्यस्यै वा एषां वै तेषामेवैकस्मिन्पर्वण्यग्निमुपसमाधायैतयैवावृतैता आज्याहुतीर्जुहोति वाचं मयि जुहॊम्यसौ स्वाहा । चक्षुस्ते मयि जुहोम्यसौ स्वाहा । श्रॊत्रं ते मयि जुहॊम्यसौ स्वाहा । मनस्ते मयि जुहॊम्यसौ स्वाहा । प्रज्ञां ते मयि जुहोम्यसौ स्वाहेत्यथ धूमगन्धं प्रजिघ्रायाज्यलेपेनाङ्गान्यनुविमृज्य वाचंयमोऽभिप्रवृज्य संस्पर्शं जिगमिषेदपि वाताद्वा सम्भाषमाणस्तिष्ठेत्प्रियो हैव भवति स्मरन्ति हैवास्य ॥ ४ ॥"},{"ref":"17.15","t":"अथातः सायमन्नं प्रातर्दनमान्तरमग्निहोत्रमिति चाचक्षते यावद्वै पुरुषो भाषते न तावत्प्राणितुं शक्नोति प्राणं तदा वाचि जुहोति । यावद्वै पुरुषः प्राणिति न तावद्भाषितुं शक्नोति वाचं तदा प्राणे जुहोति । एतेऽनन्तेऽमृताहुतिर्जाग्रच्च स्वपंश्च सन्ततमव्यवच्छिन्नं जुहोत्यथ या अन्या आहुतयोऽन्तवत्यस्ताः कर्ममय्यो हि भवन्त्येतद्ध वै पूर्वे विद्वांसोऽग्निहोत्रं न जुहवांचक्रुः ॥ ५ ॥"},{"ref":"17.16","t":"उक्थं ब्रह्मेति ह स्माह शुष्कभृङ्गरस्तदृगित्युपासीत सर्वाणि हास्मै भूतानि श्रैष्ठ्यायाभ्यर्च्यन्ते तद्यजुरित्युपासीत सर्वाणि हास्मै भूतानि श्रैष्ठ्याय युज्यन्ते तत्सामेत्युपासीत सर्वाणि हास्मै भूतानि श्रैष्ठ्याय सन्नमन्ते तच्छ्रीरित्युपासीत तद्यश इत्युपासीत तत्तेज इत्युपासीत तद्यथैतच्छास्त्राणां श्रीमत्तमं यशस्वितमं तेजस्वितमं भवति । तथैवैवं विद्वान्सर्वेषां भूतानां श्रीमत्तमो यशस्वितमस्तेजस्वितमो भवति । तमेतमैष्टकं कर्ममयमात्मानमध्वर्युः संस्करोति तस्मिन्यजुर्मयं प्रवयति यजुर्मयम् ऋङ्मयं होता ऋङ्मये साममयमुद्गाता स एष सर्वस्यै त्रयीविद्याया आत्मैष उ एवास्यात्मा एतदात्मा भवति य एवं वेद ॥ ६ ॥"},{"ref":"17.17","t":"अथातः सर्वजितः कौषीतकेस्त्रीण्युपासनानि भवन्ति यज्ञोपवीतं कृत्वाप आचम्य त्रिरुदपात्रं प्रसिच्योद्यन्तमादित्यमुपतिष्ठेत वर्गोऽसि पाप्मानं मे वृङ्धीत्येतयैवावृता मध्ये सन्तमुद्वर्गोऽसि पाप्मानं मे वृङ्धीत्येतयैवावृताऽस्तं यन्तं संवर्गोऽसि पाप्मानं मे संवृङ्धीति । यदहोरात्राभ्यां पापं करोति सं तद्वृङ्क्ते ॥ ७ ॥"},{"ref":"17.18","t":"अथ मासि मास्यमावास्यायां पश्चाच्चन्द्रमसं दृश्यमानमुपतिष्ठेतैतयैवावृता हरिततृणाभ्यां वाक्प्रत्यस्यति यत्ते सुसीमं हृदयमधि चन्द्रमसि श्रितं तेनामृतत्वस्येशानं माहं पौत्रमघं रुदमिति न हास्मात्पूर्वाः प्रजाः प्रयन्तीति नु जातपुत्रस्याथाजातपुत्रस्याप्यायस्व समेतु ते सन्ते पयांसि समुयन्तु वाजा यमादित्या अंशुमाप्याययन्तीत्येतास्तिस्र ऋचो जपित्वा मास्माकं प्राणेन प्रजया पशुभिराप्याययिष्ठा यॊऽस्मान्द्वेष्टि यं च वयं द्विष्मस्तस्य प्राणेन प्रजया पशुभिराप्यायस्वेति दैवीमावृतमावर्त आदित्यस्यावृतमन्वावर्तयति दक्षिणं बाहुमन्वावर्तते ॥ ८ ॥"},{"ref":"17.19","t":"अथ पौर्णमास्यां पुरस्ताच्चन्द्रमसं दृश्यमानमुपतिष्ठेतैतयैवावृता सोमो राजासि विचकक्षणः पञ्चमुखोऽसि प्रजापतिर्ब्राह्मणस्त एकं मुखं तेन मुखेन राज्ञोऽत्सि तेन मुखेन मामन्नादं कुरु राजा त एकं मुखं तेन मुखेन विशोत्सि तेनैव मुखेन मामन्नादं कुरु श्येनस्त एकं मुखं तेन मुखेन पक्षिणोऽत्सि तेन मुखेन मामन्नादं कुरु अग्निष्ट एकं मुखं तेन मुखेनेमं लोकमत्सि तेन मुखेन मामन्नादं कुरु त्वयि पञ्चमं मुखं तेन मुखेन सर्वाणि भूतान्यत्सि तेन मुखेन मामन्नादं कुरु मास्माकं प्राणेन प्रजया पशुभिरवक्षेष्ठा योऽस्माद्वेष्टि यं च वयं द्विष्मस्तस्य प्राणेन प्रजया पशुभिरवक्षीयस्वेति दैवीमावृतमावर्त आदित्यस्यावृतमन्वावर्तन्त इति दक्षिणं बाहुमन्वावर्तते ॥ ९ ॥"},{"ref":"17.20","t":"अथ संवेशञ्जायायै हृदयमभिमृशेद्यत्ते सुसीमे हृदये हितमन्तः प्रजापतौ मन्येऽहं मां तद्विद्वांसं तेन माहं पौत्रमघं रुदमिति न हास्मत्पूर्वाः प्रजाः प्रैतीति ॥ १० ॥"},{"ref":"17.21","t":"अथ प्रोष्यान्पुत्रस्य मूर्धानमभिमृशेत् । अङ्गादङ्गात्सम्भवसि हृदयादधिजायसे । आत्मा त्वं पुत्र माविथ स जीव शरदः शतमसाविति नामास्य गृह्णाति । अश्मा भव परशुर्भव हिरण्यमस्तृतं भव । तेजो वै पुत्रनामासि स जीव शरदः शतमसाविति नामास्य गृह्णाति। येन प्रजापतिः प्रजाः पर्यगृह्णादरिष्ट्यै तेन त्वा परिगृह्णाम्यसाविति नामास्य गृह्णात्यथास्य दक्षिणे कर्णे जपत्यस्मै प्रयन्धि मघवन्नृजीषिन्नितीन्द्र श्रेष्ठानि द्रविणानि धेहीति सव्ये मा च्छित्था मा व्यथिष्ठाः शतं शरद आयुषो जीव पुत्र । ते नाम्ना मूर्धानमभिजिघ्राम्यसाविति त्रिर्मूर्धानमवजिघ्रेद्गवां त्वा हिङ्कारेणाभिहिङ्करोमीति त्रिर्मूर्धानमभिहिङ्कुर्यात् ॥ ११ ॥"},{"ref":"17.22","t":"अथातो दैवः परिमर एतद्वै ब्रह्म दीप्यते यदग्निर्ज्वलत्यथैतन्म्रियते यन्न ज्वलति तस्यादित्यमेव तेजो गच्छति वायुं प्राण एतद्वै ब्रह्म दीप्यते यथादित्यो दृश्यतेऽथैतन्म्रियते यन्न दृश्यते तस्य चन्द्रमसमेव तेजो गचछति वायुं प्राण एतद्वै ब्रह्म दीप्यते यच्चन्द्रमा दृश्यते । अथैतन्म्रियते यन्न दृश्यते तस्य विद्युतमेव तेजो गच्छति वायुं प्राण एतद्वै ब्रह्म दीप्यते यद्विद्युद्विद्योततेऽथैतन्म्रियते यन्न विद्योतते तस्य वायुमेव तेजो गच्छति वायुं प्राणः । ता वा एताः सर्वा देवता वायुमेव प्रविश्य वायौ मृता न मृच्छन्ते तस्मादेव उ पुनरुदीरत इत्यधिदैवतमथाध्यात्मम् ॥ १२ ॥"},{"ref":"17.23","t":"एतद्वै ब्रह्म दीप्यते यद्वाचा वदत्यथैतन्म्रियते यन्न वदति तस्य चक्षुरेव तेजो गच्छति प्राणं प्राण एतद्वै ब्रह्म दीप्यते यच्चक्षुषा पश्यत्यथैतन्म्रियते यन्न पश्यति तस्य श्रोत्रमेव तेजो गच्छति प्राणं प्राण एतद्वै ब्रह्म दीप्यते यच्छ्रोत्रेण शृणोत्यथैतन्म्रियते यन्न शृणोति तस्य मन एव तेजो गच्छति प्राण एतद्वै ब्रह्म दीप्यते यन्मनसा ध्यायत्यथैतन्म्रियते यन्न ध्यायति तस्य प्राणमेव तेजो गच्छति प्राणं प्राणस्तावा एताः सर्वा देवताः प्राणमेव प्रविश्य प्राणे मृता न मृच्छन्ते तस्मा देव उ पुनरुदीरते तद्यदिह वा एवं विद्वांस उभौ पर्वतावभिप्रवर्तेयातां तुस्तूर्षमाणो दक्षिणश्चोत्तरश्च न हैवैनं स्तृण्वीयाताम् । अथ य एनं द्विषन्ति यांश्च स्वयं द्वेष्टि त एनं सर्वे परिम्रियन्ते ॥ १३ ॥"},{"ref":"17.24","t":"अथातो निःश्रेयसादानं सर्वा ह वै देवता अहं श्रेयसे विवदमानाः । अस्माच्छरीरादुच्चक्रमुस्तद्दारुभूतं शिष्येथैतद्वाक्प्रविवेश तद्वाचा वदच्छिष्य एव । अथैतच्चक्षुः प्रविवेश तद्वाचा वदच्चक्षुषा पश्यच्छिष्य एवाथैनच्छ्रोत्रं प्रविवेश तद्वाचा वदच्चक्षुषा पश्यच्छ्रोत्रेण शृण्वच्छिष्य एवाथैनन्मनः प्रविवेश तद्वाचा वदच्चक्षुषा पश्यच्छ्रोत्रेण शृण्वन्मनसा ध्यायच्छिष्य एवाथैतत्प्राणः प्रविवेश तत्तत एव समुत्तस्थौ ते देवाः प्राणे निःश्रेयसं विचिन्त्य प्राणमेव प्रज्ञात्मानमभिसम्भूय सहैतैः सर्वैरस्माल्लोकादुच्चक्रमुः । ते वायु-प्रतिष्ठाकाशात्मानः स्वर्ययुस्तथॊ एवैवं विद्वान्सर्वेषां भूतानां प्राणमेव प्रज्ञात्मानमभिसम्भूय सहैतैः सर्वैरस्माच्छरीरादुत्क्रामति स वायुप्रतिष्ठाकाशात्मा न स्वरेति तद्भवति यत्रैतद्देवास्तत्प्राप्य तदमृतो भवतियदमृता देवाः ॥ १४ ॥"},{"ref":"17.25","t":"अथातः पितापुत्रीयं सम्प्रदानमिति चाचक्षते । पिता पुत्रं प्रेष्यन्नाह्वयति नवैस्तृणैरगारं संस्तीर्याग्निमुपसमाधायोदकुम्भं सपात्रमुपनिधायाहतेन वाससा सम्प्रच्छन्नः स्वयं श्येत एत्य पुत्र उपरिषटादभिनिपद्यते, इन्द्रियैरस्येन्द्रियाणि संस्पृश्यापि वास्याभिमुखत एवासीताथास्मै संप्रयच्छति वाचं मे त्वयि दधानीति पिता वाचं ते मयि दध इति पुत्रः प्राणं मे त्वयि दधानीति पिता प्राणं ते मयि दध इति पुत्रः । चक्षुर्मे त्वयि दधानीति पिता चक्षुस्ते मयि दध इति पुत्रः । श्रोत्रं मे त्वयि दधानीति पिता श्रोत्रं ते मयि दध इति पुत्रः । मनो मे त्वयि दधानीति पिता मनस्ते मयि दध इति पुत्रः । अन्नरसान्मे त्वयि दधानीति पितान्नरसांस्ते मयि दध इति पुत्रः । कर्माणि मे त्वयि दधानीति पिता कर्माणि ते मयि दध इति पुत्रः । सुखदुःखे मे त्वयि दधानीति पिता सुखदुःखे ते मयि दध इति पुत्रः । आनन्दं रतिं प्रजातिं मे त्वयि दधानीति पिता आनन्दं रतिं प्रजातिं ते मयि दध इति पुत्रः । इत्या मे त्वयि दधानीति पिता इत्या ते मयि दध इति पुत्रः । धियो विज्ञातव्यं कामान्मे त्वयि दधानीति पिता धियो विज्ञातव्यं कामांस्ते मयि दध इति पुत्रः । अथ दक्षिणावुत्प्राङुपनिष्क्रामति तं पितानुमन्त्रयते यशो ब्रह्मवर्चसमन्नाद्यं कीर्तिस्त्वा जुषतामित्यथेतरः सव्यमंसमन्ववेक्षते पाणिनान्तर्धाय वसनान्तेन वा प्रच्छाद्य स्वर्गांल्लोकान्कामानवाप्नुहीति स यद्यगदः स्यात्पुत्रस्यैश्वर्ये पिता वसेत्परि वा व्रजेद्यद्यु वै प्रेयाद्यदेवैनं समापयति तथा समापयितव्यो भवति तथा समापयितव्यो भवति ॥ १५ ॥"},{"ref":"17.26","t":"॥ तृतीयोऽध्यायः ॥"},{"ref":"17.27","t":"प्रतर्दनो ह दैवोदासिरिन्द्रस्य प्रियं धामोपजगाम । युद्धेन च पौरुषेण च तं हेन्द्र उवाच । प्रतर्दन वरं ते ददानीति स होवाच प्रतर्दनः । त्वमेव मे वृणीष्व यं त्वं मनुष्याय हिततमं मन्यस इति तं हेन्द्र उवाच । न वै वरोऽवरस्मै वृणीते त्वमेव वृणीष्वेत्येवमरो वै किल म इति होवाच प्रतर्दनोऽथो खल्विन्द्रः सत्यादेव नेयाय । सत्यं हीन्द्रः स होवाच । मामेव विजानीह्येतदेवाहं मनुष्याय हिततमं मन्ये । यन्मां विजानीयात् । त्रिशीर्षाणं त्वाष्ट्रमहनमवाङ्मुखान्यतीन्सालावृकेभ्यः प्रायच्छं बह्वीः सन्धा अतिक्रम्य दिवि प्रह्लादीयानतृणमहमन्तरिक्षे पौलोमान्पृथिव्यां कालखाञ्जान् । तस्य मे तत्र न लोम च मामीयते । स यो मां विजानीयान्नास्य केन च कर्मणा लोको मीयते । न मातृवधेन न पितृवधेन न स्तेयेन न भ्रूणहत्यया नास्य पापं च न चकृषो मुखान्नीलं वेत्तीति ॥ १ ॥"},{"ref":"17.28","t":"स होवाच प्राणोऽस्मि प्रज्ञात्मा तं मामायुरमृतमित्युपास्व | आयुः प्राणः प्राणो वा आयुः प्राण एवाचामृतम् । यावद्ध्यस्मिञ्छरीरे प्राणो वसति तावदायुः । प्राणेन ह्येवामुष्मिंल्लोकेऽमृतत्वमाप्नोति । प्रज्ञया सत्यसङ्कल्पं स यो ममायुरमृतमित्युपास्ते सर्वमायुरस्मिंल्लोक एति । आप्नोत्यमृतत्वमक्षितिं स्वर्गे लोके । तद्धैक आहुरेकभूयं वै प्राणा गच्छन्तीति । न हि कश्चन शक्नुयात्सकृद्वाचा नाम प्रज्ञापयितुं चक्षुषा रूपं श्रोत्रेण शब्दं मनसा ध्यानमित्येकभूयं वै प्राणाः । एकैकमेतानि सर्वाण्येव प्रज्ञापयन्ति । वाचं वदन्ती सर्वे प्राणा अनुवदन्ति । चक्षुः पश्यत्सर्वे प्राणा अनुपश्यन्ति श्रोत्रं शृण्वत्सर्वे प्राणा अनुशृण्वन्ति मनो ध्यायत्सर्वे प्राणा अनुध्यायन्ति प्राणं प्राणन्तं सर्वे प्राणा अनुप्राणन्तीति । एवमुहैवैतदिति हेन्द्र उवाच । अस्तीत्येव प्राणानां निःश्रेयसादानमिति ॥ २ ॥"},{"ref":"17.29","t":"जीवति वागपेतो मूकान्हि पश्यामो जीवति चक्षुरपेतोऽन्धान्हि पश्यामो जीवति श्रोत्रापेतो बधिरान्हि पश्यामो जीवति मनोपेतो बालान्हि पश्यामो जीवति बाहुच्छिन्नो जीवत्यूरुच्छिन्न इति । एवं हि पश्याम इति । अथ खलु प्राण एव प्रज्ञात्मेदं शरीरं परिगृह्योतथापयति । तस्मादेतदेवोऽथमुपासीत । यो वै प्राणः सा प्रज्ञा या वा प्रज्ञा स प्राणः । सह ह्येतावस्मिञ्छरीरे वसतः सहोत्क्रामतस्तस्यैषैव दृष्टिः । एतद्विज्ञानम् । यत्रैतत्पुरुषः सुप्तः स्वप्नं न कञ्चन पश्यत्यथास्मिन्प्राण एवैकधा भवति । तदैनं वाक्सर्वैर्नामभिः सहाप्येति चक्षुः सर्वै रूपैः सहाप्येति श्रोत्रं सर्वैः शब्दैः सहाप्येति मनः सर्वैर्ध्यातैः सहाप्येति । स यदा प्रतिबुध्यते यथाग्नेर्ज्वलतो सर्वा दिशॊ विस्फुलिङ्गा विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकाः । तस्यैषैव सिद्धिरेतद्विज्ञानम् । यत्रैतत्पुरुष आर्तो मरिष्यन्नाबल्यं न्येत्य मोहं नैति तदाहुः । उदक्रमीच्चित्तम् । न शृणोति न पश्यति वाचा वदति न ध्यायत्यथास्मिन्प्राण एवैकधा भवति तदैनं वाक्सर्वैर्नामभिः सहाप्येति चक्षुः सर्वै रूपैः सहाप्येति श्रोत्रं सर्वैः शब्दैः सहाप्येति मनः सर्वैर्ध्यातैः सहाप्येति स यदा प्रतिबुध्यते यथाग्नेर्ज्वलतो विस्फुलिङ्गा विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकाः ॥ ३ ॥"},{"ref":"17.30","t":"स यदास्माच्छरीरादुत्क्रामति सहैवैतैः सर्वैरुत्क्रामति वागस्मात्सर्वाणि नामान्यभिविसृजते सृजते । वाचा सर्वाणि नामान्याप्नोति प्राणोऽस्मात्सर्वान्गन्धानभिविसृजते प्राणेन सर्वान्गन्धानाप्नोति चक्षुरस्मात्सर्वाणि रूपाण्यभिविसृजते चक्षुषा सर्वाणि रूपाण्याप्नोति श्रोत्रमस्मात्सर्वाञ्च्छब्दानभिविसृजते श्रोत्रेण सर्वाञ्च्छब्दानाप्नोति मनोऽस्मात्सर्वाणि ध्यातान्यभिविसृजते मनसा सर्वाणि ध्यातान्याप्नोति सैषा प्राणे सर्वाप्तिः । यो वै प्राणः सा प्रज्ञा या वा प्रज्ञा स प्राणः स ह ह्येतावस्मिञ्च्छरीरे वसतः सहोत्क्रामतः । अथ खलु यथाऽस्यै प्रज्ञायै सर्वाणि भूतान्येकं भवन्ति तद्व्याख्यास्यामः ॥ ४ ॥"},{"ref":"17.31","t":"वागेवास्या एकमङ्गमुदूढं तस्यै नाम परस्तात्प्रतिविहिता भूतमात्रा । घ्राणमेवास्या एकमङ्गमुदूढं तस्य गन्धः परस्तात्प्रतिविहिता भूतमात्रा चक्षुरेवास्या एकमङ्गमुदूढं तस्य रूपं परस्तात्प्रतिविहिता भूतमात्रा श्रोत्रमेवास्या एकमङ्गमुदूढं तस्य शब्दः परस्तात्प्रतिविहिता भूतमात्रा जिह्वैवास्या एकमङ्गमुदूढं तस्यान्नरसः परस्तात्प्रतिविहिता भूतमात्रा हस्तावेवास्या एकमङ्गमुदूढं तयोः कर्म परस्तात्प्रतिविहिता भूतमात्रा शरीरमेवास्या एकमङ्गमुदूढं तस्य सुखदुःखे परस्तात्प्रतिविहिता भूतमात्रा उपस्थ एवास्या एकमङ्गमुदूढं तस्यानन्दो रतिः प्रजातिः परस्तात्प्रतिविहिता भूतमात्रा पादावेवास्या एकमङ्गमुदूढं तयोरित्या परस्तात्प्रतिविहिता भूतमात्रा प्रज्ञैवास्या एकमङ्गमुदूढं तस्यै धियो विज्ञातव्यं कामाः परस्तात्प्रतिविहिता भूतमात्रा ॥ ५ ॥"},{"ref":"17.32","t":"प्रज्ञया वाचं समारुह्य वाचा सर्वाणि सामान्याप्नोति । प्रज्ञया प्राणं समारुह्य प्राणेन सर्वान्गन्धानाप्नोति प्रज्ञया चक्षुः समारुह्य चक्षुषा सर्वाणि रूपाण्याप्नोति प्रज्ञया श्रोत्रं समारुह्य श्रोत्रेण सर्वाञ्च्छब्दानाप्नोति प्रज्ञया जिह्वां समारुह्य जिह्वया सर्वानन्नरसानाप्नोति प्रज्ञया हस्तौ समारुह्य हस्ताभ्यां सर्वाणि कर्माण्याप्नोति प्रज्ञया शरीरं समारुह्य शरीरेण सुखदुःखे आप्नोति प्रज्ञयोपस्थं समारुह्योपस्थेनानन्दं रतिं प्रज्ञामाप्नोति प्रज्ञया पादौ समारुह्य पादाभ्यां सर्वा इत्या आप्नोति प्रज्ञयैव धियं समारुह्य प्रज्ञयैव धियो विज्ञातव्यं कामानाप्नोति ॥ ६ ॥"},{"ref":"17.33","t":"न हि प्रज्ञापेता वाङ्नाम किञ्चन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह । नाहमेतन्नाम प्राज्ञासिषमिति । न हि प्रज्ञापेतः प्राणो गन्धं कञ्चन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह नाहमेतं गन्धं प्राज्ञासिषमिति । न हि प्रज्ञापेतं चक्षू रूपं किञ्चन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह । नाहमेतद्रूपं प्राज्ञासिषमिति न प्रज्ञापेतं श्रोत्रं शब्दं कञ्चन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह । नाहमेतं शब्दं प्राज्ञासिषमिति न हि प्रज्ञापेता जिह्वान्नरसं कञ्चन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह । नाहमेतमन्नरसं प्राज्ञासिषमिति न प्रज्ञापेतौ हतौ कर्म किञ्चन प्रज्ञपयेतामन्यत्र मे मनोऽभूदित्याह नाहमेतत्कर्म प्राज्ञासिषमिति न हि प्रज्ञापेतं शरीरं सुखदुःखं किञ्चन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह नाहमेतत्सुखदुःखं प्राज्ञासिषमिति न हि प्रज्ञापेत उपस्थ आनन्दं रतिं प्रजातिं काञ्चन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह । नाहमेतमानन्दं न रतिं प्रजातिं प्राज्ञासिषमिति न हि प्रज्ञापेतौ पादावित्यां काञ्चन प्रज्ञापयेतामन्यत्र मे मनोऽभूदित्याह । नाहमेतामित्यां प्राज्ञसिषमिति न हि प्रज्ञापेता धीः काचन सिद्ध्येन्न प्रज्ञातव्यं प्रज्ञायेत् ॥ ७ ॥"},{"ref":"17.34","t":"न वाचं विजिज्ञासीत वक्तारं विद्यान्न गन्धं विजिज्ञासीत घ्रातारं विद्यान्न रूपं विजिज्ञासीत रूपविद्यं विद्यान्न शब्दं विजिज्ञासीत श्रोतारं विद्यान्नान्नरसं विजिज्ञासीतान्नरसविज्ञातारं विद्यान्न कर्म विजिज्ञासीत कर्तारं विद्यान्न सुखदुःखे विजिज्ञासीत सुखदुःखयोर्विज्ञातारं विद्यान्नानन्दं न रतिं न प्रजातिं विजिज्ञासीतानन्दस्य रतेः प्रजातेर्विज्ञातारं विद्यान्नेत्यां विजिज्ञासीतैतारं विद्यात् । न मनो विजिज्ञासीत मन्तारं विद्यात् । ता वा एता दशैव भूतमात्रा अधिप्रज्ञं दश प्रज्ञामात्रा अधिभूतं यद्धि भूतमात्रा न स्युर्न प्रज्ञामात्राः स्युर्यद्वा प्रज्ञामात्रा न स्युर्न भूतमात्राः स्युः ॥ ८ ॥"},{"ref":"17.35","t":"न ह्यन्यतरतो रूपं किञ्चन सिद्ध्येन्नो एतन्नाना तद्यथा रथस्यारेषु नेमिरर्पिता नाभावरा अर्पिता एवमेवैता भूतमात्राः प्रज्ञामात्रास्वर्पिताः प्रज्ञामात्राः प्राणेऽर्पिताः स एष प्राण एव प्रज्ञात्मानन्दोऽजरोऽमृतः । न साधुना कर्मणा भूयान्नो एवासाधुना कनीयान् । एष ह्येवैनं साधुकर्म कारयति तं यमेभ्यो लोकेभ्यो उन्निनीषत एष उ एवैनमसाधु कर्म कारयति तं यमधो निनीषते । एष लोकपाल एष लोकाधिपतिरेष सर्वेश्वरः स म आत्मेति विद्यात्स म आत्मेति विद्यात् ॥ ९ ॥"},{"ref":"17.36","t":"॥ चतुर्थोऽध्यायः ॥"},{"ref":"17.37","t":"अथ गार्ग्यो ह वै बालाकिरनूचानः संस्पृष्ट आस सोऽयमुशिनरेषु संवसन्मत्स्येषु कुरुपञ्चालेषु काशीविदेहेष्विति सहाजातशत्रुं काश्यमेत्योवाच । ब्रह्म ते ब्रवाणीति तं होवाच अजातशत्रुः । सहस्रं दद्मस्त इत्येतस्यां वाचि जनको जनक इति वा उ जना धावन्तीति ॥ १ ॥"},{"ref":"17.38","t":"स होवाच बालाकिर्य एवैष आदित्ये पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठाः । बृहत्पाण्डरवासा अतिष्ठाः सर्वेषां भूतानां मूर्धेति वा अहमेतमुपास इति स यो हैतमेवमुपास्तेऽतिष्ठाः सर्वेषां भूतानां मूर्धा भवति ॥ २ ॥"},{"ref":"17.39","t":"स होवाचा बालाकिर्य एवैष चन्द्रमसि पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठाः सोमो राजान्नस्यात्मेति वा अहमेतमुपास इति स यो मेवमुपास्तेऽन्नस्यात्मा भवति ॥ ३ ॥"},{"ref":"17.40","t":"स होवाच बालाकिर्य एवैष विद्युति पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठास्तेजस आत्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते तेजस आत्मा भवति ॥ ४ ॥"},{"ref":"17.41","t":"स होवाच बालाकिर्य एवैष स्तनयित्नौ पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठाः शब्दस्यात्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते शब्दस्यात्मा भवति ॥ ५ ॥"},{"ref":"17.42","t":"स होवाच बालाकिर्य एवैष आकाशे पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठाः पूर्णमप्रवर्ति ब्रह्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते पूर्यते प्रजया पशुभिर्नो एव स्वयं नास्य प्रजा पुरा कालात्प्रवर्तते ॥ ६ ॥"},{"ref":"17.43","t":"स होवाच बालाकिर्य एवैष वायौ पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठा इन्द्रो वैकुण्ठोऽपराजिता सेनेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते । जिष्णुर्ह वापराजिष्णुरन्यतस्यजायी भवति ॥ ७ ॥"},{"ref":"17.44","t":"स होवाच बालाकिर्य एवैषोऽग्नौ पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठा विषासहिरिति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते विषासहिर्वान्वेष भवति ॥ ८ ॥"},{"ref":"17.45","t":"स होवाच बालाकिर्य एवैषोऽप्सु पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठा नाम्न्यस्यात्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते नाम्न्यस्यात्मा भवतीत्यधिदैवतमथाध्यात्मम् ॥ ९ ॥"},{"ref":"17.46","t":"स होवाच बालाकिर्य एवैष आदर्शे पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठाः प्रतिरूप इति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते प्रतिरूपो हैवास्य प्रजायामाजायते नाप्रतिरूपः ॥ १० ॥"},{"ref":"17.47","t":"स होवाच बालाकिर्य एवैष प्रतिश्रुत्कायां पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठा द्वितीयोऽनपग इति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते विन्दते द्वितीयाद्द्वितीयवान्भवति ॥ ११ ॥"},{"ref":"17.48","t":"स होवाच बालाकिर्य एवैष शब्दः पुरुषमन्वेति तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठा असुरिति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते नो एव स्वयं नास्य प्रजा पुरा कालात्संमोहमेति ॥ १२ ॥"},{"ref":"17.49","t":"स होवाच बालाकिर्य एवैष च्छायापुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठा मृत्युरिति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते नो एव स्वयं नास्य प्रजा पुरा कालात्प्रमीयते ॥ १३ ॥"},{"ref":"17.50","t":"स होवाच बालाकिर्य एवैष शारीरः पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठाः प्रजापतिरिति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते प्रजायते प्रजया पशुभिः ॥ १४ ॥"},{"ref":"17.51","t":"स होवाच बालाकिर्य एवैष प्राज्ञ आत्मा येनैतत्पुरुषः सुप्तः स्वप्नमाचरति तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठा यमो राजेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते सर्वं हास्मा इदं श्रैष्ठ्याय गम्यते ॥ १५ ॥"},{"ref":"17.52","t":"स होवाच बालाकिर्य एवैष दक्षिणेऽक्षन्पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठा नाम्न आत्माऽग्नेरात्मा ज्योतिष आत्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्त एतेषां सर्वेषामात्मा भवति ॥ १६ ॥"},{"ref":"17.53","t":"स होवाच बालाकिर्य एवैष सव्येऽक्षन्पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठाः सत्यस्यात्मा विद्युत आत्मा तेजस आत्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्त एतेषां सर्वेषामात्मा भवतीति ॥ १७ ॥"},{"ref":"17.54","t":"तत उ ह बालाकिस्तूष्णीमास तं होवाचाजातशत्रुरेतावन्नु बालाका३इ इत्येतावद्धीति होवाच बालाकिस्तं होवाचाजातशत्रुर्मृषा वै किल मा समवादयिष्ठा ब्रह्म ते ब्रवाणीति । स होवाच यो वै बालाक एतेषां पुरुषाणां कर्ता यस्य वैतत्कर्म स वै वेदितव्य इति तत उ ह बालाकिः समित्पाणिः प्रतिचक्रामोपायानीति तं होवाचजातशत्रुः प्रतिलोमरूपमेव स्याद्यत्क्षत्रियो ब्राह्मणमुपनयेत् । एहि व्येव त्वा ज्ञपयिष्यामीति तं ह पाणावभिपद्य प्रवव्राज तौ ह सुप्तं पुरुषमीयतुस्तं हाजातशत्रुरामन्त्रयांचक्रे । बृहत्पाण्डरवासः सोमराजन्निति । स उ ह तूष्णीमेव शिश्ये । तत उ हैनं यष्ट्याविचिक्षेप स तत एव समुत्तस्थौ तं होवाचाजातशत्रुः । क्वैष एतद्वालोके पुरुषोऽशयिष्ट क्वैतदभूत्कुत एतदागा३दिति । तत उ ह बालाकिर्न विजज्ञौ ॥ १८ ॥"},{"ref":"17.55","t":"तं होवाचाजातशत्रुर्यत्रैष एतद्बालाके पुरुषोऽशयिष्ट यत्रैतदभूद्यत एतदागाद्धिता नाम हृदयस्य नाड्यो हृदयात्पुरीततमभिप्रतन्वन्ति तद्यथा सहस्रधा केशो विपाटितस्तावदण्व्यः पिङ्गलस्याणिम्ना तिष्ठन्ति । शुक्लस्य कृष्णस्य पीतस्य लोहितस्येति तासु तदा भवति । यदा सुप्तः स्वप्नं न कञ्चन पश्यत्यस्मिन्प्राण एवैकधा भवति तथैनं वाक्सर्वैर्नामभिः सहाप्येति चक्षुः सर्वै रूपैः सहाप्येति श्रोत्रं सर्वैः शब्दैः सहाप्येति मनः सर्वैर्ध्यातैः सहाप्येति स यदा प्रतिबुध्यते यथाग्नेर्ज्वलतो सर्वा दिशो विस्फुलिङ्गा विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकास्तद्यथा क्षुरः क्षुरध्यानेऽवहितः स्याद्विश्वंभरो वा विश्वंभरकुलाय एवमेवैष प्राज्ञ आत्मेदं शरीरमात्मानमनुप्रविष्ट आ लोमभ्य आ नखेभ्यः ॥ १९ ॥"},{"ref":"17.56","t":"तमेतमात्मानमेतमात्मनोऽन्ववस्यति यथा श्रेष्ठिनं स्वास्तद्यथा श्रेष्ठैः स्वैर्भुङ्क्ते यथा वा श्रेष्ठिनं स्वा भुञ्जन्त्येवमेवैष प्राज्ञात्मैतैरात्मभिर्भुङ्क्ते । एवं वै तमात्मानमेत आत्मानो भुञ्जन्ति । स यावद्ध वा इन्द्र एतमात्मानं न विजज्ञे तावदेनमसुरा अभिबभूवुः । स यदा विजज्ञेऽथ हत्वासुरान्विजित्य सर्वेषां देवानां श्रैष्ठ्यं स्वाराज्यमाधिपत्यं परीयाय एवैवं विद्वान्सर्वान्पाप्मनोऽपहत्य सर्वेषां भूतानां श्रैष्ठ्यं स्वाराज्यमाधिपत्यं पर्येति य एवं वेद य एवं वेद ॥ २० ॥"},{"ref":"17.57","t":"ॐ वाङ्मे मनसि प्रतिष्ठिता । मनो मे वाचि प्रतिष्ठितम् । आविरावीर्म एधि । वेदस्य मा आणीस्थः । श्रुतं मे माप्रहासीः ।"},{"ref":"17.58","t":"अनेनाधीतेनाहोरात्रान्सन्दधामि । ऋतं वदिष्यामि। सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु मामवतुवक्तारम् ॥"},{"ref":"17.59","t":"ॐ शान्तिः शान्तिः शान्तिः ॥"},{"ref":"17.60","t":"॥ इति कौषीतकिब्राह्मणोपनिषत्समाप्ता ॥"},{"sp":"HDR","t":"Vagasaneyi-Samhita-Upanishad, Sometimes Called Isavasya Or Isa-Upanishad"},{"ref":"18.1","t":"॥ ईशोपनिषत् ॥"},{"ref":"18.2","t":"ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते ।"},{"ref":"18.3","t":"पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥"},{"ref":"18.4","t":"ॐ शांतिः शांतिः शांतिः ॥"},{"ref":"18.5","t":"॥ अथ ईशोपनिषत् ॥"},{"ref":"18.6","t":"ॐ ईशा वास्यमिदँ सर्वं यत्किञ्च जगत्यां जगत् ।"},{"ref":"18.7","t":"तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ॥ १ ॥"},{"ref":"18.8","t":"कुर्वन्नेवेह कर्माणि जिजीविषेच्छतँ समाः ।"},{"ref":"18.9","t":"एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे ॥ २ ॥"},{"ref":"18.10","t":"असुर्या नाम ते लोका अन्धेन तमसाऽऽवृताः ।"},{"ref":"18.11","t":"ताँस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः ॥ ३ ॥"},{"ref":"18.12","t":"अनेजदेकं मनसो जवीयो नैनद्देवा आप्नुवन्पूर्वमर्षत् ।"},{"ref":"18.13","t":"तद्धावतोऽन्यानत्येति तिष्ठत्तस्मिन्नपो मातरिश्वा दधाति ॥ ४ ॥"},{"ref":"18.14","t":"तदेजति तन्नैजति तद्दूरे तद्वन्तिके ।"},{"ref":"18.15","t":"तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः ॥ ५ ॥"},{"ref":"18.16","t":"यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति ।"},{"ref":"18.17","t":"सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ ६ ॥"},{"ref":"18.18","t":"यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः ।"},{"ref":"18.19","t":"तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥ ७ ॥"},{"ref":"18.20","t":"स पर्यगाच्छुक्रमकायमव्रण-मस्नाविरँ शुद्धमपापविद्धम् ।"},{"ref":"18.21","t":"कविर्मनीषी परिभूः स्वयम्भू-र्याथातथ्यतोऽर्थान् व्यदधाच्छाश्वतीभ्यः समाभ्यः ॥ ८ ॥"},{"ref":"18.22","t":"अन्धं तमः प्रविशन्ति येऽविद्यामुपासते ।"},{"ref":"18.23","t":"ततो भूय इव ते तमो य उ विद्यायाँ रताः ॥ ९ ॥"},{"ref":"18.24","t":"अन्यदेवाहुर्विद्ययाऽन्यदाहुरविद्यया ।"},{"ref":"18.25","t":"इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥ १० ॥"},{"ref":"18.26","t":"विद्यां चाविद्यां च यस्तद्वेदोभयँ सह ।"},{"ref":"18.27","t":"अविद्यया मृत्युं तीर्त्वा विद्ययाऽमृतमश्नुते ॥ ११ ॥"},{"ref":"18.28","t":"अन्धं तमः प्रविशन्ति येऽसम्भूतिमुपासते ।"},{"ref":"18.29","t":"ततो भूय इव ते तमो य उ सम्भूत्याँ रताः ॥ १२ ॥"},{"ref":"18.30","t":"अन्यदेवाहुः सम्भवादन्यदाहुरसम्भवात् ।"},{"ref":"18.31","t":"इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥ १३ ॥"},{"ref":"18.32","t":"सम्भूतिं च विनाशं च यस्तद्वेदोभयँ सह ।"},{"ref":"18.33","t":"विनाशेन मृत्युं तीर्त्वा सम्भूत्याऽमृतमश्नुते ॥ १४ ॥"},{"ref":"18.34","t":"हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् ।"},{"ref":"18.35","t":"तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये ॥ १५ ॥"},{"ref":"18.36","t":"पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन् समूह तेजः ।"},{"ref":"18.37","t":"यत्ते रूपं कल्याणतमं तत्ते पश्यामि योऽसावसौ पुरुषः सोऽहमस्मि ॥ १६ ॥"},{"ref":"18.38","t":"वायुरनिलममृतमथेदं भस्मांतँ शरीरम् ।"},{"ref":"18.39","t":"ॐ क्रतो स्मर कृतँ स्मर क्रतो स्मर कृतँ स्मर ॥ १७ ॥"},{"ref":"18.40","t":"अग्ने नय सुपथा राये अस्मान् विश्वानि देव वयुनानि विद्वान् ।"},{"ref":"18.41","t":"युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमउक्तिं विधेम ॥ १८ ॥"},{"ref":"18.42","t":"॥ इति ईशोपनिषत् ॥"},{"ref":"18.43","t":"ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।"},{"ref":"18.44","t":"पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥"},{"ref":"18.45","t":"ॐ शांतिः शांतिः शांतिः ॥"},{"sp":"HDR","t":"First Adhyâya."},{"ref":"20.1","t":"ॐ ॥ अथ कठोपनिषद् ॥"},{"ref":"20.2","t":"ॐ सह नाववतु । सह नौ भुनक्तु । सहवीर्यं करवावहै । तेजस्वि नावधीतमस्तु । मा विद्विषावहै ॥"},{"ref":"20.3","t":"ॐ शान्तिः शान्तिः शान्तिः ॥"},{"ref":"20.4","t":"ॐ उशन् ह वै वाजश्रवसः सर्ववेदसं ददौ । तस्य ह नचिकेता नाम पुत्र आस ॥"},{"ref":"20.5","t":"तँ ह कुमारँ सन्तं दक्षिणासु नीयमानासु श्रद्धाविवेश सोऽमन्यत ॥ २ ॥"},{"ref":"20.6","t":"पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रियाः । अनन्दा नाम ते लोकास्तान् स गच्छति ता ददत् ॥ ३ स होवाच पितरं तत कस्मै मां दास्यसीति । द्वितीयं तृतीयं तँ होवाच मृत्यवे त्वा ददामीति ॥ ४ ॥"},{"ref":"20.7","t":"बहूनामेमि प्रथमो बहूनामेमि मध्यमः । किँ स्विद्यमस्य कर्तव्यं यन्मयाऽद्य करिष्यति ॥ ५ ॥"},{"ref":"20.8","t":"अनुपश्य यथा पूर्वे प्रतिपश्य तथाऽपरे । सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ॥ ६ ॥"},{"ref":"20.9","t":"वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणो गृहान् । तस्यैताँ शान्तिं कुर्वन्ति हर वैवस्वतोदकम् ॥ ७ ॥"},{"ref":"20.10","t":"आशाप्रतीक्षे संगतँ सूनृतां चेष्टापूर्ते पुत्रपशूँश्च सर्वान् । एतद्वृङ्क्ते पुरुषस्याल्पमेधसो यस्यानश्नन्वसति ब्राह्मणो गृहे ॥ ८ ॥"},{"ref":"20.11","t":"तिस्रो रात्रीर्यदवात्सीर्गृहे मे- ऽनश्नन् ब्रह्मन्नतिथिर्नमस्यः । नमस्तेऽस्तु ब्रह्मन् स्वस्ति मेऽस्तु तस्मात्प्रति त्रीन्वरान्वृणीष्व ॥ ९ ॥"},{"ref":"20.12","t":"शान्तसंकल्पः सुमना यथा स्याद् वीतमन्युर्गौतमो माऽभि मृत्यो । त्वत्प्रसृष्टम् माऽभिवदेत्प्रतीत एतत् त्रयाणां प्रथमं वरं वृणे ॥ १० ॥"},{"ref":"20.13","t":"यथा पुरस्ताद् भविता प्रतीत औद्दालकिरारुणिर्मत्प्रसृष्टः । सुखँ रात्रीः शयिता वीतमन्युः त्वां ददृशिवान्मृत्युमुखात् प्रमुक्तम् ॥ ११ ॥"},{"ref":"20.14","t":"स्वर्गे लोके न भयं किंचनास्ति न तत्र त्वं न जरया बिभेति । उभे तीर्त्वाऽशनायापिपासे शोकातिगो मोदते स्वर्गलोके ॥ १२ ॥"},{"ref":"20.15","t":"स त्वमग्निँ स्वर्ग्यमध्येषि मृत्यो प्रब्रूहि त्वँ श्रद्दधानाय मह्यम् । स्वर्गलोका अमृतत्वं भजन्त एतद् द्वितीयेन वृणे वरेण ॥ १३ ॥"},{"ref":"20.16","t":"प्र ते ब्रवीमि तदु मे निबोध स्वर्ग्यमग्निं नचिकेतः प्रजानन् । अनन्तलोकाप्तिमथो प्रतिष्ठां विद्धि त्वमेतं निहितं गुहायाम् ॥ १४ ॥"},{"ref":"20.17","t":"लोकादिमग्निं तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा । स चापि तत्प्रत्यवदद्यथोक्तं अथास्य मृत्युः पुनरेवाह तुष्टः ॥ १५ ॥"},{"ref":"20.18","t":"तमब्रवीत् प्रीयमाणो महात्मा वरं तवेहाद्य ददामि भूयः । तवैव नाम्ना भविताऽयमग्निः सृङ्कां चेमामनेकरूपां गृहाण ॥ १६ ॥"},{"ref":"20.19","t":"त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं त्रिकर्मकृत्तरति जन्ममृत्यू । ब्रह्मजज्ञं देवमीड्यं विदित्वा निचाय्येमाँ शान्तिमत्यन्तमेति ॥ १७ ॥"},{"ref":"20.20","t":"त्रिणाचिकेतस्त्रयमेतद्विदित्वा य एवं विद्वाँश्चिनुते नाचिकेतम् । स मृत्युपाशान् पुरतः प्रणोद्य शोकातिगो मोदते स्वर्गलोके ॥ १८ ॥"},{"ref":"20.21","t":"एष तेऽग्निर्नचिकेतः स्वर्ग्यो यमवृणीथा द्वितीयेन वरेण । एतमग्निं तवैव प्रवक्ष्यन्ति जनासः तृतीयं वरं नचिकेतो वृणीष्व ॥ १९ ॥"},{"ref":"20.22","t":"येयं प्रेते विचिकित्सा मनुष्ये- ऽस्तीत्येके नायमस्तीति चैके । एतद्विद्यामनुशिष्टस्त्वयाऽहं वराणामेष वरस्तृतीयः ॥ २० ॥"},{"ref":"20.23","t":"देवैरत्रापि विचिकित्सितं पुरा न हि सुविज्ञेयमणुरेष धर्मः । अन्यं वरं नचिकेतो वृणीष्व मा मोपरोत्सीरति मा सृजैनम् ॥ २१ ॥"},{"ref":"20.24","t":"देवैरत्रापि विचिकित्सितं किल त्वं च मृत्यो यन्न सुज्ञेयमात्थ । वक्ता चास्य त्वादृगन्यो न लभ्यो नान्यो वरस्तुल्य एतस्य कश्चित् ॥ २२ ॥"},{"ref":"20.25","t":"शतायुषः पुत्रपौत्रान्वृणीष्वा बहून्पशून् हस्तिहिरण्यमश्वान् । भूमेर्महदायतनं वृणीष्व स्वयं च जीव शरदो यावदिच्छसि ॥ २३ ॥"},{"ref":"20.26","t":"एतत्तुल्यं यदि मन्यसे वरं वृणीष्व वित्तं चिरजीविकां च । महाभूमौ नचिकेतस्त्वमेधि कामानां त्वा कामभाजं करोमि ॥ २४ ॥"},{"ref":"20.27","t":"ये ये कामा दुर्लभा मर्त्यलोके सर्वान् कामाँश्छन्दतः प्रार्थयस्व । इमा रामाः सरथाः सतूर्या न हीदृशा लम्भनीया मनुष्यैः । आभिर्मत्प्रत्ताभिः परिचारयस्व नचिकेतो मरणं माऽनुप्राक्षीः ॥ २५ ॥"},{"ref":"20.28","t":"श्वोभावा मर्त्यस्य यदन्तकैतत् सर्वेंद्रियाणां जरयंति तेजः । अपि सर्वं जीवितमल्पमेव तवैव वाहास्तव नृत्यगीते ॥ २६ ॥"},{"ref":"20.29","t":"न वित्तेन तर्पणीयो मनुष्यो लप्स्यामहे वित्तमद्राक्ष्म चेत्त्वा । जीविष्यामो यावदीशिष्यसि त्वं वरस्तु मे वरणीयः स एव ॥ २७ ॥"},{"ref":"20.30","t":"अजीर्यताममृतानामुपेत्य जीर्यन्मर्त्यः क्वधःस्थः प्रजानन् । अभिध्यायन् वर्णरतिप्रमोदान् अतिदीर्घे जीविते को रमेत ॥ २८ ॥"},{"ref":"20.31","t":"यस्मिन्निदं विचिकित्सन्ति मृत्यो यत्साम्पराये महति ब्रूहि नस्तत् । योऽयं वरो गूढमनुप्रविष्टो नान्यं तस्मान्नचिकेता वृणीते ॥ २९ ॥"},{"ref":"20.32","t":"॥ इति काठकोपनिषदि प्रथमाध्याये प्रथमा वल्ली ॥"},{"ref":"20.33","t":"अन्यच्छ्रेयोऽन्यदुतैव प्रेय-"},{"ref":"20.34","t":"स्ते उभे नानार्थे पुरुषँ सिनीतः ।"},{"ref":"20.35","t":"तयोः श्रेय आददानस्य साधु"},{"ref":"20.36","t":"भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥ १ ॥"},{"ref":"20.37","t":"श्रेयश्च प्रेयश्च मनुष्यमेतः"},{"ref":"20.38","t":"तौ सम्परीत्य विविनक्ति धीरः ।"},{"ref":"20.39","t":"श्रेयो हि धीरोऽभि प्रेयसो वृणीते"},{"ref":"20.40","t":"प्रेयो मन्दो योगक्षेमाद्वृणीते ॥ २ ॥"},{"ref":"20.41","t":"स त्वं प्रियान्प्रियरूपांश्च कामान्"},{"ref":"20.42","t":"अभिध्यायन्नचिकेतोऽत्यस्राक्षीः ।"},{"ref":"20.43","t":"नैतां सृङ्कां वित्तमयीमवाप्तो"},{"ref":"20.44","t":"यस्यां मज्जन्ति बहवो मनुष्याः ॥ ३ ॥"},{"ref":"20.45","t":"दूरमेते विपरीते विषूची"},{"ref":"20.46","t":"अविद्या या च विद्येति ज्ञाता ।"},{"ref":"20.47","t":"विद्याभीप्सिनं नचिकेतसं मन्ये"},{"ref":"20.48","t":"न त्वा कामा बहवोऽलोलुपन्त ॥ ४ ॥"},{"ref":"20.49","t":"अविद्यायामन्तरे वर्तमानाः"},{"ref":"20.50","t":"स्वयं धीराः पण्डितंमन्यमानाः ।"},{"ref":"20.51","t":"दन्द्रम्यमाणाः परियन्ति मूढा"},{"ref":"20.52","t":"अन्धेनैव नीयमाना यथान्धाः ॥ ५ ॥"},{"ref":"20.53","t":"न साम्परायः प्रतिभाति बालं"},{"ref":"20.54","t":"प्रमाद्यन्तं वित्तमोहेन मूढम् ।"},{"ref":"20.55","t":"अयं लोको नास्ति पर इति मानी"},{"ref":"20.56","t":"पुनः पुनर्वशमापद्यते मे ॥ ६ ॥"},{"ref":"20.57","t":"श्रवणायापि बहुभिर्यो न लभ्यः"},{"ref":"20.58","t":"शृण्वन्तोऽपि बहवो यं न विद्युः ।"},{"ref":"20.59","t":"आश्चर्यो वक्ता कुशलोऽस्य लब्धा"},{"ref":"20.60","t":"आश्चर्यो ज्ञाता कुशलानुशिष्टः ॥ ७ ॥"},{"ref":"20.61","t":"न नरेणावरेण प्रोक्त एष"},{"ref":"20.62","t":"सुविज्ञेयो बहुधा चिन्त्यमानः ।"},{"ref":"20.63","t":"अनन्यप्रोक्ते गतिरत्र नास्ति"},{"ref":"20.64","t":"अणीयान् ह्यतर्क्यमणुप्रमाणात् ॥ ८ ॥"},{"ref":"20.65","t":"नैषा तर्केण मतिरापनेया"},{"ref":"20.66","t":"प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ ।"},{"ref":"20.67","t":"यां त्वमापः सत्यधृतिर्बतासि"},{"ref":"20.68","t":"त्वादृङ्नो भूयान्नचिकेतः प्रष्टा ॥ ९ ॥"},{"ref":"20.69","t":"जानाम्यहं शेवधिरित्यनित्यं"},{"ref":"20.70","t":"न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् ।"},{"ref":"20.71","t":"ततो मया नाचिकेतश्चितोऽग्निः"},{"ref":"20.72","t":"अनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् ॥ १० ॥"},{"ref":"20.73","t":"कामस्याप्तिं जगतः प्रतिष्ठां"},{"ref":"20.74","t":"क्रतोरानन्त्यमभयस्य पारम् ।"},{"ref":"20.75","t":"स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वा"},{"ref":"20.76","t":"धृत्या धीरो नचिकेतोऽत्यस्राक्षीः ॥ ११ ॥"},{"ref":"20.77","t":"तं दुर्दर्शं गूढमनुप्रविष्टं"},{"ref":"20.78","t":"गुहाहितं गह्वरेष्ठं पुराणम् ।"},{"ref":"20.79","t":"अध्यात्मयोगाधिगमेन देवं"},{"ref":"20.80","t":"मत्वा धीरो हर्षशोकौ जहाति ॥ १२ ॥"},{"ref":"20.81","t":"एतच्छ्रुत्वा सम्परिगृह्य मर्त्यः"},{"ref":"20.82","t":"प्रवृह्य धर्म्यमणुमेतमाप्य ।"},{"ref":"20.83","t":"स मोदते मोदनीयँ हि लब्ध्वा"},{"ref":"20.84","t":"विवृतँ सद्म नचिकेतसं मन्ये ॥ १३ ॥"},{"ref":"20.85","t":"अन्यत्र धर्मादन्यत्राधर्मा-"},{"ref":"20.86","t":"दन्यत्रास्मात्कृताकृतात् ।"},{"ref":"20.87","t":"अन्यत्र भूताच्च भव्याच्च"},{"ref":"20.88","t":"यत्तत्पश्यसि तद्वद ॥ १४ ॥"},{"ref":"20.89","t":"सर्वे वेदा यत्पदमामनन्ति"},{"ref":"20.90","t":"तपाँसि सर्वाणि च यद्वदन्ति ।"},{"ref":"20.91","t":"यदिच्छन्तो ब्रह्मचर्यं चरन्ति"},{"ref":"20.92","t":"तत्ते पदँ संग्रहेण ब्रवीम्योमित्येतत् ॥ १५ ॥"},{"ref":"20.93","t":"एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् ।"},{"ref":"20.94","t":"एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ १६ ॥"},{"ref":"20.95","t":"एतदालम्बनँ श्रेष्ठमेतदालम्बनं परम् ।"},{"ref":"20.96","t":"एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते ॥ १७ ॥"},{"ref":"20.97","t":"न जायते म्रियते वा विपश्चिन्"},{"ref":"20.98","t":"नायं कुतश्चिन्न बभूव कश्चित् ।"},{"ref":"20.99","t":"अजो नित्यः शाश्वतोऽयं पुराणो"},{"ref":"20.100","t":"न हन्यते हन्यमाने शरीरे ॥ १८ ॥"},{"ref":"20.101","t":"हन्ता चेन्मन्यते हन्तुँ हतश्चेन्मन्यते हतम् ।"},{"ref":"20.102","t":"उभौ तौ न विजानीतो नायँ हन्ति न हन्यते ॥ १९ ॥"},{"ref":"20.103","t":"अणोरणीयान्महतो महीया-"},{"ref":"20.104","t":"नात्माऽस्य जन्तोर्निहितो गुहायाम् ।"},{"ref":"20.105","t":"तमक्रतुः पश्यति वीतशोको"},{"ref":"20.106","t":"धातुप्रसादान्महिमानमात्मनः ॥ २० ॥"},{"ref":"20.107","t":"आसीनो दूरं व्रजति शयानो याति सर्वतः ।"},{"ref":"20.108","t":"कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति ॥ २१ ॥"},{"ref":"20.109","t":"अशरीरँ शरीरेष्वनवस्थेष्ववस्थितम् ।"},{"ref":"20.110","t":"महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ २२ ॥"},{"ref":"20.111","t":"नायमात्मा प्रवचनेन लभ्यो"},{"ref":"20.112","t":"न मेधया न बहुना श्रुतेन ।"},{"ref":"20.113","t":"यमेवैष वृणुते तेन लभ्यः"},{"ref":"20.114","t":"तस्यैष आत्मा विवृणुते तनूँ स्वाम् ॥ २३ ॥"},{"ref":"20.115","t":"नाविरतो दुश्चरितान्नाशान्तो नासमाहितः ।"},{"ref":"20.116","t":"नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४ ॥"},{"ref":"20.117","t":"यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः ।"},{"ref":"20.118","t":"मृत्युर्यस्योपसेचनं क इत्था वेद यत्र सः ॥ २५ ॥"},{"ref":"20.119","t":"इति काठकोपनिषदि प्रथमाध्याये द्वितीया वल्ली ॥"},{"ref":"20.120","t":"ऋतं पिबन्तौ सुकृतस्य लोके"},{"ref":"20.121","t":"गुहां प्रविष्टौ परमे परार्धे ।"},{"ref":"20.122","t":"छायातपौ ब्रह्मविदो वदन्ति"},{"ref":"20.123","t":"पञ्चाग्नयो ये च त्रिणाचिकेताः ॥ १ ॥"},{"ref":"20.124","t":"यः सेतुरीजानानामक्षरं ब्रह्म यत् परम् ।"},{"ref":"20.125","t":"अभयं तितीर्षतां पारं नाचिकेतँ शकेमहि ॥ २ ॥"},{"ref":"20.126","t":"आत्मानँ रथिनं विद्धि शरीरँ रथमेव तु ।"},{"ref":"20.127","t":"बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ ३ ॥"},{"ref":"20.128","t":"इन्द्रियाणि हयानाहुर्विषयाँ स्तेषु गोचरान् ।"},{"ref":"20.129","t":"आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ ४ ॥"},{"ref":"20.130","t":"यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा ।"},{"ref":"20.131","t":"तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ॥ ५ ॥"},{"ref":"20.132","t":"यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा ।"},{"ref":"20.133","t":"तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः ॥ ६ ॥"},{"ref":"20.134","t":"यस्त्वविज्ञानवान्भवत्यमनस्कः सदाऽशुचिः ।"},{"ref":"20.135","t":"न स तत्पदमाप्नोति संसारं चाधिगच्छति ॥ ७ ॥"},{"ref":"20.136","t":"यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः ।"},{"ref":"20.137","t":"स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥ ८ ॥"},{"ref":"20.138","t":"विज्ञानसारथिर्यस्तु मनः प्रग्रहवान्नरः ।"},{"ref":"20.139","t":"सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम् ॥ ९ ॥"},{"ref":"20.140","t":"इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः ।"},{"ref":"20.141","t":"मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः ॥ १० ॥"},{"ref":"20.142","t":"महतः परमव्यक्तमव्यक्तात्पुरुषः परः ।"},{"ref":"20.143","t":"पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः ॥ ११ ॥"},{"ref":"20.144","t":"एष सर्वेषु भूतेषु गूढोऽऽत्मा न प्रकाशते ।"},{"ref":"20.145","t":"दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः ॥ १२ ॥"},{"ref":"20.146","t":"यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि ।"},{"ref":"20.147","t":"ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि ॥ १३ ॥"},{"ref":"20.148","t":"उत्तिष्ठत जाग्रत"},{"ref":"20.149","t":"प्राप्य वरान्निबोधत ।"},{"ref":"20.150","t":"क्षुरस्य धारा निशिता दुरत्यया"},{"ref":"20.151","t":"दुर्गं पथस्तत्कवयो वदन्ति ॥ १४ ॥"},{"ref":"20.152","t":"अशब्दमस्पर्शमरूपमव्ययं"},{"ref":"20.153","t":"तथाऽरसं नित्यमगन्धवच्च यत् ।"},{"ref":"20.154","t":"अनाद्यनन्तं महतः परं ध्रुवं"},{"ref":"20.155","t":"निचाय्य तन्मृत्युमुखात् प्रमुच्यते ॥ १५ ॥"},{"ref":"20.156","t":"नाचिकेतमुपाख्यानं मृत्युप्रोक्तँ सनातनम् ।"},{"ref":"20.157","t":"उक्त्वा श्रुत्वा च मेधावी ब्रह्मलोके महीयते ॥ १६ ॥"},{"ref":"20.158","t":"य इमं परमं गुह्यं श्रावयेद् ब्रह्मसंसदि ।"},{"ref":"20.159","t":"प्रयतः श्राद्धकाले वा तदानन्त्याय कल्पते ।"},{"ref":"20.160","t":"तदानन्त्याय कल्पत इति ॥ १७ ॥"},{"ref":"20.161","t":"इति काठकोपनिषदि प्रथमाध्याये तृतीया वल्ली ॥"},{"sp":"HDR","t":"Second Adhyâya."},{"ref":"21.1","t":"पराञ्चि खानि व्यतृणत् स्वयम्भू-"},{"ref":"21.2","t":"स्तस्मात्पराङ्पश्यति नान्तरात्मन् ।"},{"ref":"21.3","t":"कश्चिद्धीरः प्रत्यगात्मानमैक्ष-"},{"ref":"21.4","t":"दावृत्तचक्षुरमृतत्वमिच्छन् ॥ १ ॥"},{"ref":"21.5","t":"पराचः कामाननुयन्ति बाला-"},{"ref":"21.6","t":"स्ते मृत्योर्यन्ति विततस्य पाशम् ।"},{"ref":"21.7","t":"अथ धीरा अमृतत्वं विदित्वा"},{"ref":"21.8","t":"ध्रुवमध्रुवेष्विह न प्रार्थयन्ते ॥ २ ॥"},{"ref":"21.9","t":"येन रूपं रसं गन्धं शब्दान् स्पर्शाँश्च मैथुनान् ।"},{"ref":"21.10","t":"एतेनैव विजानाति किमत्र परिशिष्यते ।"},{"ref":"21.11","t":"एतद्वै तत् ॥ ३ ॥"},{"ref":"21.12","t":"स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति ।"},{"ref":"21.13","t":"महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ ४ ॥"},{"ref":"21.14","t":"य इमं मध्वदं वेद आत्मानं जीवमन्तिकात् ।"},{"ref":"21.15","t":"ईशानं भूतभव्यस्य न ततो विजुगुप्सते ।"},{"ref":"21.16","t":"एतद्वै तत् ॥ ५ ॥"},{"ref":"21.17","t":"यः पूर्वं तपसो जातमद्भ्यः पूर्वमजायत ।"},{"ref":"21.18","t":"गुहां प्रविश्य तिष्ठन्तं यो भूतेभिर्व्यपश्यत ।"},{"ref":"21.19","t":"एतद्वै तत् ॥ ६ ॥"},{"ref":"21.20","t":"या प्राणेन संभवत्यदितिर्देवतामयी ।"},{"ref":"21.21","t":"गुहां प्रविश्य तिष्ठन्तीं या भूतेभिर्व्यजायत ।"},{"ref":"21.22","t":"एतद्वै तत् ॥ ७ ॥"},{"ref":"21.23","t":"अरण्योर्निहितो जातवेदा गर्भ इव सुभृतो गर्भिणीभिः ।"},{"ref":"21.24","t":"दिवे दिवे ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः ।"},{"ref":"21.25","t":"एतद्वै तत् ॥ ८ ॥"},{"ref":"21.26","t":"यतश्चोदेति सूर्योऽस्तं यत्र च गच्छति ।"},{"ref":"21.27","t":"तं देवाः सर्वेऽर्पितास्तदु नात्येति कश्चन ।"},{"ref":"21.28","t":"एतद्वै तत् ॥ ९ ॥"},{"ref":"21.29","t":"यदेवेह तदमुत्र यदमुत्र तदन्विह ।"},{"ref":"21.30","t":"मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥ १० ॥"},{"ref":"21.31","t":"मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन ।"},{"ref":"21.32","t":"मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥ ११ ॥"},{"ref":"21.33","t":"अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति ।"},{"ref":"21.34","t":"ईशानं भूतभव्यस्य न ततो विजुगुप्सते ।"},{"ref":"21.35","t":"एतद्वै तत् ॥ १२ ॥"},{"ref":"21.36","t":"अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः ।"},{"ref":"21.37","t":"ईशानो भूतभव्यस्य स एवाद्य स उ श्वः ।"},{"ref":"21.38","t":"एतद्वै तत् ॥ १३ ॥"},{"ref":"21.39","t":"यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति ।"},{"ref":"21.40","t":"एवं धर्मान् पृथक् पश्यंस्तानेवानुविधावति ॥ १४ ॥"},{"ref":"21.41","t":"यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति ।"},{"ref":"21.42","t":"एवं मुनेर्विजानत आत्मा भवति गौतम ॥ १५ ॥"},{"ref":"21.43","t":"इति काठकोपनिषदि द्वितीयाध्याये प्रथमा वल्ली ॥"},{"ref":"21.44","t":"पुरमेकादशद्वारमजस्यावक्रचेतसः ।"},{"ref":"21.45","t":"अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते ।"},{"ref":"21.46","t":"एतद्वै तत् ॥ १ ॥"},{"ref":"21.47","t":"हँसः शुचिषद्वसुरान्तरिक्षसद्-"},{"ref":"21.48","t":"होता वेदिषदतिथिर्दुरोणसत् ।"},{"ref":"21.49","t":"नृषद्वरसदृतसद्व्योमसद्"},{"ref":"21.50","t":"अब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् ॥ २ ॥"},{"ref":"21.51","t":"ऊर्ध्वं प्राणमुन्नयत्यपानं प्रत्यगस्यति ।"},{"ref":"21.52","t":"मध्ये वामनमासीनं विश्वे देवा उपासते ॥ ३ ॥"},{"ref":"21.53","t":"अस्य विस्रंसमानस्य शरीरस्थस्य देहिनः ।"},{"ref":"21.54","t":"देहाद्विमुच्यमानस्य किमत्र परिशिष्यते ।"},{"ref":"21.55","t":"एतद्वै तत् ॥ ४ ॥"},{"ref":"21.56","t":"न प्राणेन नापानेन मर्त्यो जीवति कश्चन ।"},{"ref":"21.57","t":"इतरेण तु जीवन्ति यस्मिन्नेतावुपाश्रितौ ॥ ५ ॥"},{"ref":"21.58","t":"हन्त त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम् ।"},{"ref":"21.59","t":"यथा च मरणं प्राप्य आत्मा भवति गौतम ॥ ६ ॥"},{"ref":"21.60","t":"योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः ।"},{"ref":"21.61","t":"स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् ॥ ७ ॥"},{"ref":"21.62","t":"य एष सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः ।"},{"ref":"21.63","t":"तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते ।"},{"ref":"21.64","t":"तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन ।"},{"ref":"21.65","t":"एतद्वै तत् ॥ ८ ॥"},{"ref":"21.66","t":"अग्निर्यथैको भुवनं प्रविष्टो"},{"ref":"21.67","t":"रूपं रूपं प्रतिरूपो बभूव ।"},{"ref":"21.68","t":"एकस्तथा सर्वभूतान्तरात्मा"},{"ref":"21.69","t":"रूपं रूपं प्रतिरूपो बहिश्च ॥ ९ ॥"},{"ref":"21.70","t":"वायुर्यथैको भुवनं प्रविष्टो"},{"ref":"21.71","t":"रूपं रूपं प्रतिरूपो बभूव ।"},{"ref":"21.72","t":"एकस्तथा सर्वभूतान्तरात्मा"},{"ref":"21.73","t":"रूपं रूपं प्रतिरूपो बहिश्च ॥ १० ॥"},{"ref":"21.74","t":"सूर्यो यथा सर्वलोकस्य चक्षुः"},{"ref":"21.75","t":"न लिप्यते चाक्षुषैर्बाह्यदोषैः ।"},{"ref":"21.76","t":"एकस्तथा सर्वभूतान्तरात्मा"},{"ref":"21.77","t":"न लिप्यते लोकदुःखेन बाह्यः ॥ ११ ॥"},{"ref":"21.78","t":"एको वशी सर्वभूतान्तरात्मा"},{"ref":"21.79","t":"एकं रूपं बहुधा यः करोति ।"},{"ref":"21.80","t":"तमात्मस्थं येऽनुपश्यन्ति धीराः"},{"ref":"21.81","t":"तेषां सुखं शाश्वतं नेतरेषाम् ॥ १२ ॥"},{"ref":"21.82","t":"नित्योऽनित्यानां चेतनश्चेतनानाम्"},{"ref":"21.83","t":"एको बहूनां यो विदधाति कामान् ।"},{"ref":"21.84","t":"तमात्मस्थं येऽनुपश्यन्ति धीराः"},{"ref":"21.85","t":"तेषां शान्तिः शाश्वती नेतरेषाम् ॥ १३ ॥"},{"ref":"21.86","t":"तदेतदिति मन्यन्तेऽनिर्देश्यं परमं सुखम् ।"},{"ref":"21.87","t":"कथं नु तद्विजानीयां किमु भाति विभाति वा ॥ १४ ॥"},{"ref":"21.88","t":"न तत्र सूर्यो भाति न चन्द्रतारकं"},{"ref":"21.89","t":"नेमा विद्युतो भान्ति कुतोऽयमग्निः ।"},{"ref":"21.90","t":"तमेव भान्तमनुभाति सर्वं"},{"ref":"21.91","t":"तस्य भासा सर्वमिदं विभाति ॥ १५ ॥"},{"ref":"21.92","t":"इति काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली ॥"},{"ref":"21.93","t":"ऊर्ध्वमूलोऽवाक्शाख एषोऽश्वत्थः सनातनः ।"},{"ref":"21.94","t":"तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते ।"},{"ref":"21.95","t":"तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन ।"},{"ref":"21.96","t":"एतद्वै तत् ॥ १ ॥"},{"ref":"21.97","t":"यदिदं किं च जगत् सर्वं प्राण एजति निःसृतम् ।"},{"ref":"21.98","t":"महद्भयं वज्रमुद्यतं य एतद्विदुरमृतास्ते भवन्ति ॥ २ ॥"},{"ref":"21.99","t":"भयादस्याग्निस्तपति भयात्तपति सूर्यः ।"},{"ref":"21.100","t":"भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥ ३ ॥"},{"ref":"21.101","t":"इह चेदशकद्बोद्धुं प्राक्षरीरस्य विस्रसः ।"},{"ref":"21.102","t":"ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते ॥ ४ ॥"},{"ref":"21.103","t":"यथाऽऽदर्शे तथाऽऽत्मनि यथा स्वप्ने तथा पितृलोके ।"},{"ref":"21.104","t":"यथाऽप्सु परीव ददृशे तथा गन्धर्वलोके"},{"ref":"21.105","t":"छायातपयोरिव ब्रह्मलोके ॥ ५ ॥"},{"ref":"21.106","t":"इन्द्रियाणां पृथग्भावमुदयास्तमयौ च यत् ।"},{"ref":"21.107","t":"पृथगुत्पद्यमानानां मत्वा धीरो न शोचति ॥ ६ ॥"},{"ref":"21.108","t":"इन्द्रियेभ्यः परं मनो मनसः सत्त्वमुत्तमम् ।"},{"ref":"21.109","t":"सत्त्वादधि महानात्मा महतोऽव्यक्तमुत्तमम् ॥ ७ ॥"},{"ref":"21.110","t":"अव्यक्तात्तु परः पुरुषो व्यापकोऽलिङ्ग एव च ।"},{"ref":"21.111","t":"यं ज्ञात्वा मुच्यते जन्तुरमृतत्वं च गच्छति ॥ ८ ॥"},{"ref":"21.112","t":"न संदृशे तिष्ठति रूपमस्य"},{"ref":"21.113","t":"न चक्षुषा पश्यति कश्चनैनम् ।"},{"ref":"21.114","t":"हृदा मनीषा मनसाऽभिक्लृप्तो"},{"ref":"21.115","t":"य एतद्विदुरमृतास्ते भवन्ति ॥ ९ ॥"},{"ref":"21.116","t":"यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह ।"},{"ref":"21.117","t":"बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् ॥ १० ॥"},{"ref":"21.118","t":"तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् ।"},{"ref":"21.119","t":"अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥ ११ ॥"},{"ref":"21.120","t":"नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा ।"},{"ref":"21.121","t":"अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते ॥ १२ ॥"},{"ref":"21.122","t":"अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः ।"},{"ref":"21.123","t":"अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ॥ १३ ॥"},{"ref":"21.124","t":"यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः ।"},{"ref":"21.125","t":"अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥ १४ ॥"},{"ref":"21.126","t":"यथा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः ।"},{"ref":"21.127","t":"अथ मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम् ॥ १५ ॥"},{"ref":"21.128","t":"शतं चैका च हृदयस्य नाड्य-"},{"ref":"21.129","t":"स्तासां मूर्धानमभिनिःसृतैका ।"},{"ref":"21.130","t":"तयोर्ध्वमायन्नमृतत्वमेति"},{"ref":"21.131","t":"विष्वङ्ङन्या उत्क्रमणे भवन्ति ॥ १६ ॥"},{"ref":"21.132","t":"अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा"},{"ref":"21.133","t":"सदा जनानां हृदये संनिविष्टः ।"},{"ref":"21.134","t":"तं स्वाच्छरीरात्प्रवृहेन्मुञ्जादिवेषीकां धैर्येण ।"},{"ref":"21.135","t":"तं विद्याच्छुक्रममृतं तं विद्याच्छुक्रममृतमिति ॥ १७ ॥"},{"ref":"21.136","t":"मृत्युप्रोक्तां नचिकेतोऽथ लब्ध्वा"},{"ref":"21.137","t":"विद्यामेतां योगविधिं च कृत्स्नम् ।"},{"ref":"21.138","t":"ब्रह्मप्राप्तो विरजोऽभूद्विमृत्यु-"},{"ref":"21.139","t":"रन्योऽप्येवं यो विदध्यात्ममेव ॥ १८ ॥"},{"ref":"21.140","t":"सह नाववतु ।"},{"ref":"21.141","t":"सह नौ भुनक्तु ।"},{"ref":"21.142","t":"सह वीर्यं करवावहै ।"},{"ref":"21.143","t":"तेजस्विनावधीतमस्तु मा विद्विषावहै ॥ १९ ॥"},{"ref":"21.144","t":"ॐ शान्तिः शान्तिः शान्तिः ॥"},{"ref":"21.145","t":"इति काठकोपनिषदि द्वितीयाध्याये तृतीया वल्ली ॥"},{"ref":"21.146","t":"ॐ सह नाववतु ।"},{"ref":"21.147","t":"सह नौ भुनक्तु ।"},{"ref":"21.148","t":"सहवीर्यं करवावहै ।"},{"ref":"21.149","t":"तेजस्वि नावधीतमस्तु ।"},{"ref":"21.150","t":"मा विद्विषावहै ॥"},{"ref":"21.151","t":"ॐ शान्तिः शान्तिः शान्तिः ॥"},{"ref":"21.152","t":"ॐ तत् सत् ॥"},{"sp":"HDR","t":"Mundaka Upanishad"},{"ref":"22.1","t":"ॐ भद्रं कर्णेभिः श्रुणुयाम देवा भद्रं पश्येमाक्षभिर्यजत्राः ।"},{"ref":"22.2","t":"स्थिरैरङ्गैस्तुष्टुवाँसस्तनूभिर्व्यशेम देवहितं यदायुः ।"},{"ref":"22.3","t":"स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः ।"},{"ref":"22.4","t":"स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु ।"},{"ref":"22.5","t":"॥ ॐ शान्तिः शान्तिः शान्तिः ॥"},{"ref":"22.6","t":"॥ ॐ ब्रह्मणे नमः ॥"},{"ref":"22.7","t":"॥ प्रथममुण्डके प्रथमः खण्डः ॥"},{"ref":"22.8","t":"ॐ ब्रह्मा देवानां प्रथमः संबभूव विश्वस्य कर्ता"},{"ref":"22.9","t":"भुवनस्य गोप्ता ।"},{"ref":"22.10","t":"स ब्रह्मविद्यां सर्वविद्याप्रतिष्ठामथर्वाय"},{"ref":"22.11","t":"ज्येष्ठपुत्राय प्राह ॥ १.१.१ ॥"},{"ref":"22.12","t":"अथर्वणे यां प्रवदेत ब्रह्माऽथर्वा तं"},{"ref":"22.13","t":"पुरोवाचाङ्गिरे ब्रह्मविद्याम् ।"},{"ref":"22.14","t":"स भारद्वाजाय सत्यवाहाय प्राह"},{"ref":"22.15","t":"भारद्वाजोऽङ्गिरसे परावराम् ॥ १.१.२ ॥"},{"ref":"22.16","t":"शौनको ह वै महाशालोऽङ्गिरसं विधिवदुपसन्नः पप्रच्छ ।"},{"ref":"22.17","t":"कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति ॥ १.१.३ ॥"},{"ref":"22.18","t":"तस्मै स होवाच ।"},{"ref":"22.19","t":"द्वे विद्ये वेदितव्ये इति ह स्म"},{"ref":"22.20","t":"यद्ब्रह्मविदो वदन्ति परा चैवापरा च ॥ १.१.४ ॥"},{"ref":"22.21","t":"तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः"},{"ref":"22.22","t":"शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति ।"},{"ref":"22.23","t":"अथ परा यया तदक्षरमधिगम्यते ॥ १.१.५ ॥"},{"ref":"22.24","t":"यत्तदद्रेश्यमग्राह्यमगोत्रमवर्ण-"},{"ref":"22.25","t":"मचक्षुःश्रोत्रं तदपाणिपादम् ।"},{"ref":"22.26","t":"नित्यं विभुं सर्वगतं सुसूक्ष्मं"},{"ref":"22.27","t":"तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः ॥ १.१.६ ॥"},{"ref":"22.28","t":"यथोर्णनाभिः सृजते गृह्णते च"},{"ref":"22.29","t":"यथा पृथिव्यामोषधयः संभवन्ति ।"},{"ref":"22.30","t":"यथा सतः पुरुषात् केशलोमानि"},{"ref":"22.31","t":"तथाऽक्षरात् संभवतीह विश्वम् ॥ १.१.७ ॥"},{"ref":"22.32","t":"तपसा चीयते ब्रह्म ततोऽन्नमभिजायते ।"},{"ref":"22.33","t":"अन्नात् प्राणो मनः सत्यं लोकाः कर्मसु चामृतम् ॥ १.१.८ ॥"},{"ref":"22.34","t":"यः सर्वज्ञः सर्वविद्यस्य ज्ञानमयं तापः ।"},{"ref":"22.35","t":"तस्मादेतद्ब्रह्म नाम रूपमन्नं च जायाते ॥ १.१.९ ॥"},{"ref":"22.36","t":"॥ इति मुण्डकोपनिषदि प्रथममुण्डके प्रथमः खण्डः ॥"},{"ref":"22.37","t":"॥ प्रथममुण्डके द्वितीयः खण्डः ॥"},{"ref":"22.38","t":"तदेतत् सत्यं मन्त्रेषु कर्माणि कवयो"},{"ref":"22.39","t":"यान्यपश्यंस्तानि त्रेतायां बहुधा संततानि ।"},{"ref":"22.40","t":"तान्याचरथ नियतं सत्यकामा एष वः"},{"ref":"22.41","t":"पन्थाः सुकृतस्य लोके ॥ १.२.१ ॥"},{"ref":"22.42","t":"यदा लेलायते ह्यर्चिः समिद्धे हव्यवाहने ।"},{"ref":"22.43","t":"तदाऽऽज्यभागावन्तरेणाऽऽहुतीः प्रतिपादयेत् ॥ १.२.२ ॥"},{"ref":"22.44","t":"यस्याग्निहोत्रमदर्शमपौर्णमास-"},{"ref":"22.45","t":"मचातुर्मास्यमनाग्रयणमतिथिवर्जितं च ।"},{"ref":"22.46","t":"अहुतमवैश्वदेवमविधिना हुत-"},{"ref":"22.47","t":"मासप्तमांस्तस्य लोकान् हिनस्ति ॥ १.२.३ ॥"},{"ref":"22.48","t":"काली कराली च मनोजवा च"},{"ref":"22.49","t":"सुलोहिता या च सुधूम्रवर्णा ।"},{"ref":"22.50","t":"स्फुलिङ्गिनी विश्वरुची च देवी"},{"ref":"22.51","t":"लेलायमाना इति सप्त जिह्वाः ॥ १.२.४ ॥"},{"ref":"22.52","t":"एतेषु यश्चरते भ्राजमानेषु यथाकालं"},{"ref":"22.53","t":"चाहुतयो ह्याददायन् ।"},{"ref":"22.54","t":"तं नयन्त्येताः सूर्यस्य रश्मयो यत्र"},{"ref":"22.55","t":"देवानां पतिरेकोऽधिवासः ॥ १.२.५ ॥"},{"ref":"22.56","t":"एह्येहीति तमाहुतयः सुवर्चसः"},{"ref":"22.57","t":"सूर्यस्य रश्मिभिर्यजमानं वहन्ति ।"},{"ref":"22.58","t":"प्रियां वाचमभिवदन्त्योऽर्चयन्त्य"},{"ref":"22.59","t":"एष वः पुण्यः सुकृतो ब्रह्मलोकः ॥ १.२.६ ॥"},{"ref":"22.60","t":"प्लवा ह्येते अदृढा यज्ञरूपा"},{"ref":"22.61","t":"अष्टादशोक्तमवरं येषु कर्म ।"},{"ref":"22.62","t":"एतच्छ्रेयो येऽभिनन्दन्ति मूढा"},{"ref":"22.63","t":"जरामृत्युं ते पुनरेवापि यन्ति ॥ १.२.७ ॥"},{"ref":"22.64","t":"अविद्यायामन्तरे वर्तमानाः"},{"ref":"22.65","t":"स्वयं धीराः पण्डितं मन्यमानाः ।"},{"ref":"22.66","t":"जङ्घन्यमानाः परियन्ति मूढा"},{"ref":"22.67","t":"अन्धेनैव नीयमाना यथान्धाः ॥ १.२.८ ॥"},{"ref":"22.68","t":"अविद्यायां बहुधा वर्तमाना वयं"},{"ref":"22.69","t":"कृतार्था इत्यभिमन्यन्ति बालाः ।"},{"ref":"22.70","t":"यत् कर्मिणो न प्रवेदयन्ति रागात्"},{"ref":"22.71","t":"तेनातुराः क्षीणलोकाश्च्यवन्ते ॥ १.२.९ ॥"},{"ref":"22.72","t":"इष्टापूर्तं मन्यमाना वरिष्ठं"},{"ref":"22.73","t":"नान्यच्छ्रेयो वेदयन्ते प्रमूढाः ।"},{"ref":"22.74","t":"नाकस्य पृष्ठे ते सुकृतेऽनुभूत्वेमं"},{"ref":"22.75","t":"लोकं हीनतरं वा विशन्ति ॥ १.२.१० ॥"},{"ref":"22.76","t":"तपःश्रद्धे ये ह्युपवसन्त्यरण्ये"},{"ref":"22.77","t":"शान्ता विद्वांसो भैक्ष्यचर्यां चरन्तः ।"},{"ref":"22.78","t":"सूर्यद्वारेण ते विरजाः प्रयान्ति"},{"ref":"22.79","t":"यत्रामृतः स पुरुषो ह्यव्ययात्मा ॥ १.२.११ ॥"},{"ref":"22.80","t":"परीक्ष्य लोकान् कर्मचितान् ब्रह्मणो"},{"ref":"22.81","t":"निर्वेदमायान्नास्त्यकृतः कृतेन ।"},{"ref":"22.82","t":"तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्"},{"ref":"22.83","t":"समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥ १.२.१२ ॥"},{"ref":"22.84","t":"तस्मै स विद्वानुपसन्नाय सम्यक्"},{"ref":"22.85","t":"प्रशान्तचित्ताय शमान्विताय ।"},{"ref":"22.86","t":"येनाक्षरं पुरुषं वेद सत्यं प्रोवाच"},{"ref":"22.87","t":"तां तत्वतो ब्रह्मविद्याम् ॥ १.२.१३ ॥"},{"ref":"22.88","t":"॥ इति मुण्डकोपनिषदि प्रथममुण्डके द्वितीयः खण्डः ॥"},{"ref":"22.89","t":"॥ द्वितीय मुण्डके प्रथमः खण्डः ॥"},{"ref":"22.90","t":"तदेतत् सत्यं"},{"ref":"22.91","t":"यथा सुदीप्तात् पावकाद्विस्फुलिङ्गाः"},{"ref":"22.92","t":"सहस्रशः प्रभवन्ते सरूपाः ।"},{"ref":"22.93","t":"तथाऽक्षराद्विविधाः सोम्य भावाः"},{"ref":"22.94","t":"प्रजायन्ते तत्र चैवापि यन्ति ॥ २.१.१ ॥"},{"ref":"22.95","t":"दिव्यो ह्यमूर्तः पुरुषः स बाह्याभ्यन्तरो ह्यजः ।"},{"ref":"22.96","t":"अप्राणो ह्यमनाः शुभ्रो ह्यक्षरात् परतः परः ॥ २.१.२ ॥"},{"ref":"22.97","t":"एतस्माज्जायते प्रणो मनः सर्वेन्द्रियाणि च ।"},{"ref":"22.98","t":"खं वायुर्ज्योतिरापः पृथिवी विश्वस्य धारिणी ॥ २.१.३ ॥"},{"ref":"22.99","t":"अग्नीर्मूर्धा चक्षुषी चन्द्रसूर्यौ"},{"ref":"22.100","t":"दिशः श्रोत्रे वाग् विवृताश्च वेदाः ।"},{"ref":"22.101","t":"वायुः प्रणो हृदयं विश्वमस्य पद्भ्यां"},{"ref":"22.102","t":"पृथिवी ह्येष सर्वभूतान्तरात्मा ॥ २.१.४ ॥"},{"ref":"22.103","t":"तस्मादग्निः समिधो यस्य सूर्यः"},{"ref":"22.104","t":"सोमात् पर्जन्य ओषधयः पृथिव्याम् ।"},{"ref":"22.105","t":"पुमान् रेतः सिञ्चति योषितायां"},{"ref":"22.106","t":"बह्वीः प्रजाः पुरुषात् संप्रसूताः ॥ २.१.५ ॥"},{"ref":"22.107","t":"तस्मादृचः साम यजूंषि दीक्षा"},{"ref":"22.108","t":"यज्ञाश्च सर्वे क्रतवो दक्षिणाश्च ।"},{"ref":"22.109","t":"संवत्सरश्च यजमानश्च लोकाः"},{"ref":"22.110","t":"सोमो यत्र पवते यत्र सूर्यः ॥ २.१.६ ॥"},{"ref":"22.111","t":"तस्माच्च देवा बहुधा संप्रसूताः"},{"ref":"22.112","t":"साध्या मनुष्याः पशवो वयांसि ।"},{"ref":"22.113","t":"प्राणापानौ व्रीहियवौ तपश्च"},{"ref":"22.114","t":"श्रद्ध सत्यं ब्रह्मचर्यं विधिश्च ॥ २.१.७ ॥"},{"ref":"22.115","t":"सप्त प्राणाः प्रभवन्ति तस्मात्"},{"ref":"22.116","t":"सप्तार्चिषः समिधः सप्त होमाः ।"},{"ref":"22.117","t":"सप्त इमे लोका येषु चरन्ति प्राणा"},{"ref":"22.118","t":"गुहाशया निहिताः सप्त सप्त ॥ २.१.८ ॥"},{"ref":"22.119","t":"अतः समुद्रा गिरयश्च सर्वेऽस्मात्"},{"ref":"22.120","t":"स्यन्दन्ते सिन्धवः सर्वरूपाः ।"},{"ref":"22.121","t":"अतश्च सर्वा ओषधयो रसश्च"},{"ref":"22.122","t":"येनैष भूतैस्तिष्ठते ह्यन्तरात्मा ॥ २.१.९ ॥"},{"ref":"22.123","t":"पुरुष एवेदं विश्वं कर्म तपो ब्रह्म परामृतम् ।"},{"ref":"22.124","t":"एतद्यो वेद निहितं गुहायां"},{"ref":"22.125","t":"सोऽविद्याग्रन्थिं विकिरतीह सोम्य ॥ २.१.१० ॥"},{"ref":"22.126","t":"॥ इति मुण्डकोपनिषदि द्वितीयमुण्डके प्रथमः खण्डः ॥"},{"ref":"22.127","t":"॥ द्वितीय मुण्डके द्वितीयः खण्डः ॥"},{"ref":"22.128","t":"आविः संनिहितं गुहाचरं नाम"},{"ref":"22.129","t":"महत्पदमत्रैतत् समर्पितम् ।"},{"ref":"22.130","t":"एजत्प्राणन्निमिषच्च यदेतज्जानथ"},{"ref":"22.131","t":"सदसद्वरेण्यं परं विज्ञानाद्यद्वरिष्ठं प्रजानाम् ॥ २.२.१ ॥"},{"ref":"22.132","t":"यदर्चिमद्यदणुभ्योऽणु च"},{"ref":"22.133","t":"यस्मिँल्लोका निहिता लोकिनश्च ।"},{"ref":"22.134","t":"तदेतदक्षरं ब्रह्म स प्राणस्तदु वाङ्मनः"},{"ref":"22.135","t":"तदेतत्सत्यं तदमृतं तद्वेद्धव्यं सोम्य विद्धि ॥ २.२.२ ॥"},{"ref":"22.136","t":"धनुर्गृहीत्वौपनिषदं महास्त्रं"},{"ref":"22.137","t":"शरं ह्युपासा निशितं सन्धयीत ।"},{"ref":"22.138","t":"आयम्य तद्भावगतेन चेतसा"},{"ref":"22.139","t":"लक्ष्यं तदेवाक्षरं सोम्य विद्धि ॥ २.२.३ ॥"},{"ref":"22.140","t":"प्रणवो धनुः शारो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते ।"},{"ref":"22.141","t":"अप्रमत्तेन वेद्धव्यं शरवत् तन्मयो भवेत् ॥ २.२.४ ॥"},{"ref":"22.142","t":"यस्मिन् द्यौः पृथिवी चान्तरिक्षमोतं"},{"ref":"22.143","t":"मनः सह प्राणैश्च सर्वैः ।"},{"ref":"22.144","t":"तमेवैकं जानथ आत्मानमन्या वाचो"},{"ref":"22.145","t":"विमुञ्चथामृतस्यैष सेतुः ॥ २.२.५ ॥"},{"ref":"22.146","t":"अरा इव रथनाभौ संहता यत्र नाड्यः ।"},{"ref":"22.147","t":"स एषोऽन्तश्चरते बहुधा जायमानः ।"},{"ref":"22.148","t":"ओमित्येवं ध्यायथ आत्मानं स्वस्ति वः"},{"ref":"22.149","t":"पाराय तमसः परस्तात् ॥ २.२.६ ॥"},{"ref":"22.150","t":"यः सर्वज्ञः सर्वविद् यस्यैष महिमा भुवि ।"},{"ref":"22.151","t":"दिव्ये ब्रह्मपुरे ह्येष व्योम्न्यात्मा प्रतिष्ठितः ॥"},{"ref":"22.152","t":"मनोमयः प्राणशरीरनेता"},{"ref":"22.153","t":"प्रतिष्ठितोऽन्ने हृदयं सन्निधाय ।"},{"ref":"22.154","t":"तद् विज्ञानेन परिपश्यन्ति धीरा"},{"ref":"22.155","t":"आनन्दरूपममृतं यद् विभाति ॥ २.२.७ ॥"},{"ref":"22.156","t":"भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।"},{"ref":"22.157","t":"क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे ॥ २.२.८ ॥"},{"ref":"22.158","t":"हिरण्मये परे कोशे विरजं ब्रह्म निष्कलम् ।"},{"ref":"22.159","t":"तच्छुभ्रं ज्योतिषं ज्योतिस्तद् यदात्मविदो विदुः ॥ २.२.९ ॥"},{"ref":"22.160","t":"न तत्र सूर्यो भाति न चन्द्रतारकं"},{"ref":"22.161","t":"नेमा विद्युतो भान्ति कुतोऽयमग्निः ।"},{"ref":"22.162","t":"तमेव भान्तमनुभाति सर्वं"},{"ref":"22.163","t":"तस्य भासा सर्वमिदं विभाति ॥ २.२.१० ॥"},{"ref":"22.164","t":"ब्रह्मैवेदममृतं पुरस्ताद् ब्रह्म पश्चाद् ब्रह्म दक्षिणतश्चोत्तरेण ।"},{"ref":"22.165","t":"अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम् ॥ २.२.११ ॥"},{"ref":"22.166","t":"॥ इति मुण्डकोपनिषदि द्वितीयमुण्डके द्वितीयः खण्डः ॥"},{"ref":"22.167","t":"॥ तृतीय मुण्डके प्रथमः खण्डः ॥"},{"ref":"22.168","t":"द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते ।"},{"ref":"22.169","t":"तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥ ३.१.१ ॥"},{"ref":"22.170","t":"समाने वृक्षे पुरुषो निमग्नोऽ"},{"ref":"22.171","t":"नीशया शोचति मुह्यमानः ।"},{"ref":"22.172","t":"जुष्टं यदा पश्यत्यन्यमीशमस्य"},{"ref":"22.173","t":"महिमानमिति वीतशोकः ॥ ३.१.२ ॥"},{"ref":"22.174","t":"यदा पश्यः पश्यते रुक्मवर्णं"},{"ref":"22.175","t":"कर्तारमीशं पुरुषं ब्रह्मयोनिम् ।"},{"ref":"22.176","t":"तदा विद्वान् पुण्यपापे विधूय"},{"ref":"22.177","t":"निरञ्जनः परमं साम्यमुपैति ॥ ३.१.३ ॥"},{"ref":"22.178","t":"प्रणो ह्येष यः सर्वभूतैर्विभाति"},{"ref":"22.179","t":"विजानन् विद्वान् भवते नातिवादी ।"},{"ref":"22.180","t":"आत्मक्रीड आत्मरतिः क्रियावा-"},{"ref":"22.181","t":"नेष ब्रह्मविदां वरिष्ठः ॥ ३.१.४ ॥"},{"ref":"22.182","t":"सत्येन लभ्यस्तपसा ह्येष आत्मा"},{"ref":"22.183","t":"सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् ।"},{"ref":"22.184","t":"अन्तःशरीरे ज्योतिर्मयो हि शुभ्रो"},{"ref":"22.185","t":"यं पश्यन्ति यतयः क्षीणदोषाः ॥ ३.१.५ ॥"},{"ref":"22.186","t":"सत्यमेव जयते नानृतं"},{"ref":"22.187","t":"सत्येन पन्था विततो देवयानः ।"},{"ref":"22.188","t":"येनाऽऽक्रमन्त्यृषयो ह्याप्तकामा"},{"ref":"22.189","t":"यत्र तत् सत्यस्य परमं निधानम् ॥ ३.१.६ ॥"},{"ref":"22.190","t":"बृहच्च तद् दिव्यमचिन्त्यरूपं"},{"ref":"22.191","t":"सूक्ष्माच्च तत् सूक्ष्मतरं विभाति ।"},{"ref":"22.192","t":"दूरात् सुदूरे तदिहान्तिके च"},{"ref":"22.193","t":"पश्यन्त्विहैव निहितं गुहायाम् ॥ ३.१.७ ॥"},{"ref":"22.194","t":"न चक्षुषा गृह्यते नापि वाचा"},{"ref":"22.195","t":"नान्यैर्देवैस्तपसा कर्मण वा ।"},{"ref":"22.196","t":"ज्ञानप्रसादेन विशुद्धसत्त्व-"},{"ref":"22.197","t":"स्ततस्तु तं पश्यते निष्कलं"},{"ref":"22.198","t":"ध्यायमानः ॥ ३.१.८ ॥"},{"ref":"22.199","t":"एषोऽणुरात्मा चेतसा वेदितव्यो"},{"ref":"22.200","t":"यस्मिन् प्राणः पञ्चधा संविवेश ।"},{"ref":"22.201","t":"प्राणैश्चित्तं सर्वमोतं प्रजानां"},{"ref":"22.202","t":"यस्मिन् विशुद्धे विभवत्येष आत्मा ॥ ३.१.९ ॥"},{"ref":"22.203","t":"यं यं लोकं मनसा संविभाति"},{"ref":"22.204","t":"विशुद्धसत्त्वः कामयते यांश्च कामान् ।"},{"ref":"22.205","t":"तं तं लोकं जयते तांश्च कामां-"},{"ref":"22.206","t":"स्तस्मादात्मज्ञं ह्यर्चयेत् भूतिकामः ॥ ३.१.१० ॥"},{"ref":"22.207","t":"॥ इति मुण्डकोपनिषदि तृतीयमुण्डके प्रथमः खण्डः ॥"},{"ref":"22.208","t":"॥ तृतीयमुण्डके द्वितीयः खण्डः ॥"},{"ref":"22.209","t":"स वेदैतत् परमं ब्रह्म धाम"},{"ref":"22.210","t":"यत्र विश्वं निहितं भाति शुभ्रम् ।"},{"ref":"22.211","t":"उपासते पुरुषं ये ह्यकामास्ते"},{"ref":"22.212","t":"शुक्रमेतदतिवर्तन्ति धीराः ॥ ३.२.१ ॥"},{"ref":"22.213","t":"कामान् यः कामयते मन्यमानः"},{"ref":"22.214","t":"स कामभिर्जायते तत्र तत्र ।"},{"ref":"22.215","t":"पर्याप्तकामस्य कृतात्मनस्तु"},{"ref":"22.216","t":"इहैव सर्वे प्रविलीयन्ति कामाः ॥ ३.२.२ ॥"},{"ref":"22.217","t":"नायमात्मा प्रवचनेन लभ्यो"},{"ref":"22.218","t":"न मेधया न बहुना श्रुतेन ।"},{"ref":"22.219","t":"यमेवैष वृणुते तेन लभ्य-"},{"ref":"22.220","t":"स्तस्यैष आत्मा विवृणुते तनूं स्वाम् ॥ ३.२.३ ॥"},{"ref":"22.221","t":"नायमात्मा बलहीनेन लभ्यो"},{"ref":"22.222","t":"न च प्रमादात् तपसो वाप्यलिङ्गात् ।"},{"ref":"22.223","t":"एतैरुपायैर्यतते यस्तु विद्वां-"},{"ref":"22.224","t":"स्तस्यैष आत्मा विशते ब्रह्मधाम ॥ ३.२.४ ॥"},{"ref":"22.225","t":"संप्राप्यैनमृषयो ज्ञानतृप्ताः"},{"ref":"22.226","t":"कृतात्मानो वीतरागाः प्रशान्ताः"},{"ref":"22.227","t":"ते सर्वगं सर्वतः प्राप्य धीरा"},{"ref":"22.228","t":"युक्तात्मानः सर्वमेवाविशन्ति ॥ ३.२.५ ॥"},{"ref":"22.229","t":"वेदान्तविज्ञानसुनिश्चितार्थाः"},{"ref":"22.230","t":"संन्यासयोगाद् यतयः शुद्धसत्त्वाः ।"},{"ref":"22.231","t":"ते ब्रह्मलोकेषु परान्तकाले"},{"ref":"22.232","t":"परामृताः परिमुच्यन्ति सर्वे ॥ ३.२.६ ॥"},{"ref":"22.233","t":"गताः कलाः पञ्चदश प्रतिष्ठा"},{"ref":"22.234","t":"देवाश्च सर्वे प्रतिदेवतासु ।"},{"ref":"22.235","t":"कर्माणि विज्ञानमयश्च आत्मा"},{"ref":"22.236","t":"परेऽव्यये सर्वे एकीभवन्ति ॥ ३.२.७ ॥"},{"ref":"22.237","t":"यथा नद्यः स्यन्दमानाः समुद्रेऽ"},{"ref":"22.238","t":"स्तं गच्छन्ति नामरूपे विहाय ।"},{"ref":"22.239","t":"तथा विद्वान् नामरूपाद्विमुक्तः"},{"ref":"22.240","t":"परात्परं पुरुषमुपैति दिव्यम् ॥ ३.२.८ ॥"},{"ref":"22.241","t":"स यो ह वै तत् परमं ब्रह्म वेद"},{"ref":"22.242","t":"ब्रह्मैव भवति नास्याब्रह्मवित्कुले भवति ।"},{"ref":"22.243","t":"तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्यो"},{"ref":"22.244","t":"विमुक्तोऽमृतो भवति ॥ ३.२.९ ॥"},{"ref":"22.245","t":"तदेतदृचाऽभ्युक्तम् ।"},{"ref":"22.246","t":"क्रियावन्तः श्रोत्रिया ब्रह्मनिष्ठाः"},{"ref":"22.247","t":"स्वयं जुह्वत एकर्षिं श्रद्धयन्तः ।"},{"ref":"22.248","t":"तेषामेवैतां ब्रह्मविद्यां वदेत"},{"ref":"22.249","t":"शिरोव्रतं विधिवद् यैस्तु चीर्णम् ॥ ३.२.१० ॥"},{"ref":"22.250","t":"तदेतत् सत्यमृषिरङ्गिराः"},{"ref":"22.251","t":"पुरोवाच नैतदचीर्णव्रतोऽधीते ।"},{"ref":"22.252","t":"नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥ ३.२.११ ॥"},{"ref":"22.253","t":"॥ इति मुण्डकोपनिषदि तृतीयमुण्डके द्वितीयः खण्डः ॥"},{"ref":"22.254","t":"॥ इत्यथर्ववेदीय मुण्डकोपनिषत्समाप्ता ॥"},{"ref":"22.255","t":"ॐ भद्रं कर्णेभिः ॥"},{"ref":"22.256","t":"शान्तिः ॥"},{"ref":"22.257","t":"॥ ॐ शान्तिः शान्तिः शान्तिः ॥"},{"sp":"HDR","t":"First Vallî"},{"ref":"24.1","t":"॥ तैत्तिरीयोपनिषत् ॥"},{"ref":"24.2","t":"ॐ श्री गुरुभ्यो नमः । हरिः ॐ ।"},{"ref":"24.3","t":"॥ शान्तिपाठः ॥"},{"ref":"24.4","t":"ॐ शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा । शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः ।"},{"ref":"24.5","t":"नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वमेव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि ।"},{"ref":"24.6","t":"सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु वक्तारम् ।"},{"ref":"24.7","t":"ॐ शान्तिः शान्तिः शान्तिः ॥"},{"ref":"24.8","t":"॥ प्रथमोऽनुवाकः ॥"},{"ref":"24.9","t":"ॐ शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा । शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः ।"},{"ref":"24.10","t":"नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वमेव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि ।"},{"ref":"24.11","t":"सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु वक्तारम् ।"},{"ref":"24.12","t":"ॐ शान्तिः शान्तिः शान्तिः ॥"},{"ref":"24.13","t":"इति शिक्षावल्यां प्रथमोऽनुवाकः ॥१॥"},{"ref":"24.14","t":"अनुवाकः १"},{"ref":"24.15","t":"यस्माज्जतं जगत्सर्वं यस्मिन्नेव प्रलीयते। येनेदं धार्यते चैव तस्मै ज्ञानात्मने नमः॥ १ ॥"},{"ref":"24.16","t":"यैरिमे गिरिभिः पूर्वं पदवाक्यप्रमाणतः। व्याख्याताः सर्ववेदान्तास्तान्नित्यं प्रणतोऽस्म्यहं॥ २ ॥"},{"ref":"24.17","t":"तैत्तिरीयकसारस्य मयाचार्यप्रसाददः। विस्पष्टार्थरुचीनां हि व्याख्येयं संप्रणीयते॥ ३ ॥"},{"ref":"24.18","t":"॥ द्वितीयोऽनुवाकः ॥"},{"ref":"24.19","t":"ॐ शीक्षां व्याख्यास्यामः । वर्णः स्वरः । मात्रा बलम् । साम सन्तानः । इत्युक्तः शीक्षाध्यायः ॥ १ ॥"},{"ref":"24.20","t":"॥ तृतीयोऽनुवाकः ॥"},{"ref":"24.21","t":"सह नौ यशः । सह नौ ब्रह्मवर्चसम् । अथातः संहिताया उपनिषदं व्याख्यास्यामः । पञ्चस्वधिकरणेषु ।"},{"ref":"24.22","t":"अधिलोकमधिज्यौतिषमधिविद्यमधिप्रजमध्यात्मम् । ता महासँहिता इत्याचक्षते । अथाधिलोकम् ।"},{"ref":"24.23","t":"पृथिवी पूर्वरूपम् । द्यौरुत्तररूपम् । आकाशः सन्धिः ॥ १ ॥"},{"ref":"24.24","t":"वायुः सन्धानम् । इत्यधिलोकम् । अथाधिजौतिषम् । अग्निः पूर्वरूपम् । आदित्य उत्तररूपम् ।"},{"ref":"24.25","t":"आपः सन्धिः । वैद्युतः सन्धानम् । इत्यधिज्यौतिषम् । अथाधिविद्यम् । आचार्यः पूर्वरूपम् ॥ २ ॥"},{"ref":"24.26","t":"अन्तेवास्युत्तररूपम् । विद्या सन्धिः । प्रवचनँसन्धानम् । इत्यधिविद्यम् । अथाधिप्रजम् । माता पूर्वरूपम् ।"},{"ref":"24.27","t":"पितोत्तररूपम् । प्रजा सन्धिः । प्रजननँसन्धानम् । इत्यधिप्रजलम् ॥ ३ ॥"},{"ref":"24.28","t":"अथाध्यात्मम् । अधरा हनुः पूर्वरूपम् । उत्तरा हनुरुत्तररूपम् । वाक्सन्धिः । जिह्वा सन्धानम् ।"},{"ref":"24.29","t":"इत्यध्यात्मम् । इतीमा महासँहिताः । य एवमेता महासँहिता व्याख्याता वेद । सन्धीयते प्रजया पशुभिः ब्रह्मवर्चसेनान्नाद्येन सुवर्गेण लोकेन ॥ ४ ॥"},{"ref":"24.30","t":"॥ चतुर्थोऽनुवाकः ॥"},{"ref":"24.31","t":"यश्छन्दसामृषभो विश्वरूपः । छन्दोभ्योऽध्यमृतात्संबभूव । स मेन्द्रो मेधया स्पृणोतु । अमृतस्य देव धारणो भूयासम् ।"},{"ref":"24.32","t":"शरीरं मे विचर्षणम् । जिह्वा मे मधुमत्तमा । कर्णाभ्यां भूरि विश्रुवम् । ब्रह्मणः कोशोऽसि मेधया पिहितः । श्रुतं मे गोपाय ॥ १ ॥"},{"ref":"24.33","t":"आवहन्ती वितन्वाना कुर्वाणाऽचीरमात्मनः । वासाँसि मम गावश्च । अन्नपाने च सर्वदा । ततो मे श्रियमावह ।"},{"ref":"24.34","t":"लोमशां पशुभिः सह स्वाहा । आमायन्तु ब्रह्मचारिणः स्वाहा । विमायन्तु ब्रह्मचारिणः स्वाहा । प्रमायन्तु ब्रह्मचारिणः स्वाहा ।"},{"ref":"24.35","t":"दमायन्तु ब्रह्मचारिणः स्वाहा । शमायन्तु ब्रह्मचारिणः स्वाहा ॥ २ ॥"},{"ref":"24.36","t":"यशो जनेऽसानि स्वाहा । श्रेयान् वस्यसोऽसानि स्वाहा । तं त्वा भग प्रविशानि स्वाहा । स मा भग प्रविश स्वाहा ।"},{"ref":"24.37","t":"तस्मिन् सहस्रशाखे । निभगाहं त्वयि मृजे स्वाहा । यथाऽऽपः प्रवतायन्ति यथा मासा अहर्जरम् ।"},{"ref":"24.38","t":"एवं मां ब्रह्मचारिणः धातरायन्तु सर्वतः स्वाहा । प्रतिवेशोऽसि प्र मा भाहि प्र मा पद्यस्व ॥ ३ ॥"},{"ref":"24.39","t":"॥ पञ्चमोऽनुवाकः ॥"},{"ref":"24.40","t":"भूर्भुवः सुवरिति वा एतास्तिस्रो व्याहृतयः । तासामुह स्मैतां चतुर्थीं माहाचमस्यः प्रवेदयते । मह इति ।"},{"ref":"24.41","t":"तद् ब्रह्म । स आत्मा । अङ्गान्यन्या देवताः । भूरिति वा अयं लोकः । भुव इत्यन्तरिक्षम् । सुवरित्यसौ लोकः ॥ १ ॥"},{"ref":"24.42","t":"मह इत्यादित्यः । आदित्येन वाव सर्वे लोका महीयन्ते । भूरिति वा अग्निः । भुव इति वायुः । सुवरित्यादित्यः ।"},{"ref":"24.43","t":"मह इति चन्द्रमाः । चन्द्रमसा वाव सर्वाणि ज्योतीँषि महीयन्ते । भूरिति वा ऋचः । भुव इति सामानि । सुवरिति यजूँषि ॥ २ ॥"},{"ref":"24.44","t":"मह इति ब्रह्म । ब्रह्मणा वाव सर्वे वेदा महीयन्ते । भूरिति वै प्राणः । भुव इत्यपानः । सुवरिति व्यानः । मह इत्यन्नम् ।"},{"ref":"24.45","t":"अन्नेन वाव सर्वे प्राणा महीयन्ते । ता वा एताश्चतस्रश्चतुर्धा । चतस्रश्चतस्रो व्याहृतयः । ता यो वेद । स वेद ब्रह्म ।"},{"ref":"24.46","t":"सर्वेऽस्मै देवा बलिमावहन्ति ॥ ३ ॥"},{"ref":"24.47","t":"॥ षष्ठोऽनुवकः ॥"},{"ref":"24.48","t":"स य एषोऽन्तरहृदय आकाशः । तस्मिन्नयं पुरुषो मनोमयः । अमृतो हिरण्मयः । अन्तरेण तालुके ।"},{"ref":"24.49","t":"य एष स्तन इवावलम्बते | सेन्द्रयोनिः । यत्रासौ केशान्तो विवर्तते । व्यपोह्य शीर्षकपाले | भूरित्यग्नौ प्रतितिष्ठति ।"},{"ref":"24.50","t":"भुव इति वायौ ॥ १ ॥"},{"ref":"24.51","t":"सुवरित्यादित्ये । मह इति ब्रह्मणि । आप्नोति स्वाराज्यम् । आप्नोति मनसस्पतिम् । वाक्पतिश्चक्षुष्पतिः ।"},{"ref":"24.52","t":"श्रोत्रपतिर्विज्ञानपतिः । एतत्ततो भवति । आकाशशरीरं ब्रह्म । सत्यात्म प्राणारामं मन आनन्दम् । शान्तिसमृद्धममृतम् ।"},{"ref":"24.53","t":"इति प्राचीनयोग्योपास्स्व ॥ २ ॥"},{"ref":"24.54","t":"॥ सप्तमोऽनुवाकः ॥"},{"ref":"24.55","t":"पृथिव्यन्तरिक्षं द्यौर्दिशोऽवान्तरदिशाः । अग्निर्वायुरादित्यश्चन्द्रमा नक्षत्राणि । आप ओषधयो वनस्पतय आकाश आत्मा ।"},{"ref":"24.56","t":"इत्यधिभूतम् । अथाध्यात्मम् । प्राणो व्यानोऽपान उदानः समानः । चक्षुः श्रोत्रं मनो वाक् त्वक् । चर्म माँसँस्नावास्थिमज्जा ।"},{"ref":"24.57","t":"एतदधि विधाय ऋषिरवोचत् । पाङ्क्तं वा इदँ सर्वम् । पाङ्क्तेनैव पाङ्क्तँ स्पृणोतीति ॥ १ ॥"},{"ref":"24.58","t":"॥ अष्टमोऽनुवाकः ॥"},{"ref":"24.59","t":"ओमिति ब्रह्म । ओमितीदँसर्वम् । ओमित्येतदनुकृतिर्हस्म वा अप्यो श्रावयेत्याश्रावयन्ति । ओमिति सामानि गायन्ति ।"},{"ref":"24.60","t":"ओँशोमिति शस्त्राणि शँसन्ति । ओमित्यध्वर्युः प्रतिगरं प्रतिगृणाति । ओमिति ब्रह्मा प्रसौति । ओमित्यग्निहोत्रमनुजानाति ।"},{"ref":"24.61","t":"ओमिति ब्राह्मणः प्रवक्ष्यन्नाह ब्रह्मोपाप्नवानीति ब्रह्मैवोपाप्नोति ॥ १ ॥"},{"ref":"24.62","t":"॥ नवमोऽनुवाकः ॥"},{"ref":"24.63","t":"ऋतं च स्वाध्यायप्रवचने च । सत्यं च स्वाध्यायप्रवचने च । तपश्च स्वाध्यायप्रवचने च । दमश्च स्वाध्यायप्रवचने च ।"},{"ref":"24.64","t":"शमश्च स्वाध्यायप्रवचने च । अग्नयश्च स्वाध्यायप्रवचने च । अग्निहोत्रं च स्वाध्यायप्रवचने च । अतिथयश्च स्वाध्यायप्रवचने च ।"},{"ref":"24.65","t":"मानुषं च स्वाध्यायप्रवचने च । प्रजा च स्वाध्यायप्रवचने च । प्रजनश्च स्वाध्यायप्रवचने च । प्रजातिश्च स्वाध्यायप्रवचने च ।"},{"ref":"24.66","t":"सत्यमिति सत्यवचा राथीतरः । तप इति तपोनित्यः पौरुशिष्टिः । स्वाध्यायप्रवचने एवेति नाको मौद्गल्यः । तद्धि तपस्तद्धि तपः ॥ १ ॥"},{"ref":"24.67","t":"॥ दशमोऽनुवाकः ॥"},{"ref":"24.68","t":"अहं वृक्षस्य रेरिवा कीर्तिः पृष्ठं गिरेरिव । ऊर्ध्वपवित्रो वाजिनीवस्वमृतमस्मि । द्रविणँसवर्चसम् । सुमेधा अमृतोक्षितः । इति त्रिशङ्कोर्वेदानुवचनम् ॥ १ ॥"},{"ref":"24.69","t":"॥ एकादशॊऽनुवाकः ॥"},{"ref":"24.70","t":"वेदमनूच्याचार्योन्तेवासिनमनुशास्ति । सत्यं वद । धर्मं चर । स्वाध्यायान्मा प्रमदः । आचार्याय प्रियं धनमाहृत्य प्रजातन्तुं मा व्यवच्छेत्सीः ।"},{"ref":"24.71","t":"सत्यान्न प्रमदितव्यम्। धर्मान्न प्रमदितव्यम् । कुशलान्न प्रमदितव्यम् । भूत्यै न प्रमदितव्यम् । स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यम् ।"},{"ref":"24.72","t":"देवपितृकार्याभ्यां न प्रमदितव्यम् ॥ १ ॥"},{"ref":"24.73","t":"मातृदेवो भव । पितृदेवो भव । आचार्यदेवो भव । अतिथिदेवो भव । यान्यनवद्यानि कर्माणि तानि सेवितव्यानि । नो इतराणि ।"},{"ref":"24.74","t":"यान्यस्माकँ सुचरितानि तानि त्वयोपास्यानि । नो इतराणि ॥ २ ॥"},{"ref":"24.75","t":"ये के चास्मच्छ्रेयाँसो ब्राह्मणाः तेषां त्वयाऽऽसनेन प्रश्वसितव्यम् । श्रद्धया देयम् । अश्रद्धयाऽदेयम् । श्रिया देयम् । ह्रिया देयम् ।"},{"ref":"24.76","t":"भिया देयम् । संविदा देयम् । अथ यदि ते कर्मविचिकित्सा वा वृत्तविचिकित्सा वा स्यात् ॥ ३ ॥"},{"ref":"24.77","t":"ये यत्र ब्राह्मणाः संमर्शिनः । युक्ता आयुक्ताः । अलूक्षा धर्मकामाः स्युः । यथा ते तत्र वर्तेरन् । तथा वर्तेथाः । अथाभ्याख्यातेषु ।"},{"ref":"24.78","t":"ये तत्र ब्राह्मणाः संमर्शिनः । युक्ता आयुक्ताः । अलूक्षा धर्मकायाः स्युः । यथा ते तेषु वर्तेरन् । तथा तेषु वर्तेथाः । एष आदेशः ।"},{"ref":"24.79","t":"एष उपदेशः । एषा वेदोपनिषत् । एतदनुशासनम् । एवमुपासितव्यम् । एवमु चैतदुपास्यम् ॥ ४ ॥"},{"ref":"24.80","t":"॥ द्वादशॊऽनुवाकः ॥"},{"ref":"24.81","t":"शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा । शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः ।"},{"ref":"24.82","t":"नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वामेव प्रत्यक्षं ब्रह्मावादिषम् । ऋतमवादिषम् । सत्यमवादिषम् ।"},{"ref":"24.83","t":"तन्मामावीत् । तद्वक्तारमावीत् । आवीन्माम् । आवीद्वक्तारम् ।"},{"ref":"24.84","t":"ॐ शान्तिः शान्तिः शान्तिः ॥ १ ॥"},{"sp":"HDR","t":"Second Vallî"},{"ref":"25.1","t":"॥ ब्रह्मानन्दवल्ली ॥"},{"ref":"25.2","t":"ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु मा विद्विषावहै । ॐ शान्तिः शान्तिः शान्तिः ॥"},{"ref":"25.3","t":"॥ प्रथमोऽनुवाकः ॥"},{"ref":"25.4","t":"ॐ ब्रह्मविदाप्नोति परम् । तदेषाऽभ्युक्ता । सत्यं ज्ञानमनन्तं ब्रह्म । यो वेद निहितं गुहायां परमे व्योमन् ।"},{"ref":"25.5","t":"सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चितेति ॥ तस्माद्वा एतस्मादात्मन आकाशः संभूतः । आकाशाद्वायुः ।"},{"ref":"25.6","t":"वायोरग्निः । अग्नेरापः । अद्भ्यः पृथिवी । पृथिव्या ओषधयः । ओषधीभ्योऽन्नम् । अन्नात्पुरुषः ।"},{"ref":"25.7","t":"स वा एष पुरुषोऽन्नरसमयः । तस्येदमेव शिरः । अयं दक्षिणः पक्षः । अयमुत्तरः पक्षः । अयमात्मा ।"},{"ref":"25.8","t":"इदं पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥ १ ॥"},{"ref":"25.9","t":"संहितादिविषयाणि कर्मभिरविरुद्धान्युपासनान्युक्तानि। अनन्तरं च अन्तःसोपाधिकमात्मदर्शनमुक्तं व्याह्मतिद्वारेण स्वाराज्यफलम्। न चैतावता अशेषतः संसारबीजस्य उपमर्दनमस्ति। अतः अशेषोपद्रवबीजस्य अज्ञानस्य निवृत्त्यर्थं विधूतसर्वोपाधिविशेषात्मदर्शनार्थमिदमारभ्यते — ब्राह्मविदाप्नोति परमित्यादि। प्रयोजनं चास्या ब्राह्मविद्याया अविद्यानिवृत्तिः, ततश्च आत्यन्तिकः संसाराभावः। वक्ष्यति च—’ विद्वान्न बिभेति कुतश्चन ‘ इति। संसारनिमित्ते च सति अभयं प्रतिष्ठां विन्दत इत्यनुपपन्नम्, कृताकृते पुण्यपापे न तपत इति च। अतोऽवगम्यते — अस्माद्विज्ञानात्सर्वात्मब्राह्मविषयादात्यन्तिकः संसाराभाव इति। स्वयमेवाह प्रयोजनम् ‘ ब्राह्मविदाप्नोति परम् ‘ इत्यादावेव संबन्धप्रयोजनप्रज्ञापनार्थम्। निज्र्ञातयोर्हि संबन्धप्रयोजनयोः विद्याश्रवणग्रहणधारणाभ्यासार्थं प्रवर्तते। श्रवणादिपूर्वकं हि विद्याफलम्, ‘ श्रोतव्यो मन्तव्यो निदिध्यासितव्यः ‘ इत्यादिश्रुत्यन्तरेभ्यः। ब्राह्मवित् ब्राह्मेति वक्ष्यमाणलक्षणम्, बृहत्तमत्वात् ब्राह्म, तद्वेत्ति विजानातीति ब्राह्मवित्, आप्नोति प्राप्नोति परं निरतिशयम्; तदेव ब्राह्म परम्; न ह्रन्यस्य विज्ञानादन्यस्य प्राप्तिः। स्पष्टं च श्रुत्यन्तरं ब्राह्मप्राप्तिमेव ब्राह्मविदो दर्शयति—’ स यो ह वै तत्परमं ब्राह्म वेद ब्राह्मैव भवति ‘ इत्यादि।।"},{"ref":"25.10","t":"ननु, सर्वगतं सर्वस्य चात्मभूतं ब्राह्म वक्ष्यति। अतो नाप्यम्। आप्तिश्च अन्यस्यान्येन परिच्छिन्नस्य च परिच्छिन्नेन दृष्टा। अपरिच्छिन्नं सर्वात्मकं च ब्राह्मेत्यतः परिच्छिन्नवत् अनात्मवच्च तस्याप्तिरनुपपन्ना। नायं दोषः। कथम्? दर्शनादर्शनापेक्षत्वाद्ब्राह्मण आप्त्यनाप्त्योः, परमार्थतो ब्राह्मस्वरूपस्यापि सतः अस्य जीवस्य भूतमात्राकृतबाह्रपरिच्छिन्नान्नमयाद्यात्मदर्शिनः तदासक्तचेतसः। प्रकृतसंख्यापूरणस्यात्मनः अव्यवहितस्यापि बाह्रसंख्येयविषयासक्तचित्ततया स्वरूपाभावदर्शनवत् परमार्थब्राह्मस्वरूपाभावदर्शनलक्षणया अविद्यया अन्नमयादीन्बाह्राननात्मन आत्मत्वेन प्रतिपन्नत्वात् अन्नमयाद्यनात्मभयो नान्योऽहमस्मीत्यभिमन्यते। एवमविद्यया आत्मभूतमपि ब्राह्म अनाप्तं स्यात्। तस्यैवमविद्यया अनाप्तब्राह्मस्वरूपस्य प्रकृतसंख्यापूरणस्यात्मनः अविद्ययानाप्तस्य सतः केनचित्स्मारितस्य पुनस्तस्यैव विद्यया आप्तिर्यथा, तथा श्रुत्युपदिष्टस्य सर्वात्मब्राह्मण आत्मत्वदर्शनेन विद्यया तदाप्तिरुपपद्यत एव। ब्राह्मविदाप्नोति परमिति वाक्यं सूत्रभूतं सर्वस्य वल्ल्यर्थस्य। ब्राह्मविदाप्नोति परमित्यनेन वाक्येन वेद्यतया सूत्रितस्य ब्राह्मणोऽनिर्धारितस्वरूपविशेषस्य सर्वतो व्यावृत्तस्वरूपविशेषसमपर्णसमर्थस्य लक्षणस्याभिधानेन स्वरूपनिर्धारणाय अविशेषेण च उक्तवेदनस्य ब्राह्मणो वक्ष्यमाणलक्षणस्य विशेषेण प्रत्यगात्मतया अनन्यरूपेण विज्ञेयत्वाय, ब्राह्मविद्याफलं च ब्राह्मविदो यत्परप्राप्तिलक्षणमुक्तम्, स सर्वात्मभावः सर्वसंसारधर्मातीतब्राह्मस्वरूपत्वमेव, नान्यदित्येतत्प्रदर्शनाय च एषा ऋगुदाह्यियते — तदेषाभ्युक्तेति। तत् तस्मिन्नेव ब्रााह्मणवाक्योक्तार्थे एषा ऋक् अभ्युक्ता आम्नाता। सत्यं ज्ञानमनन्तं ब्राह्म इति ब्राह्मणो लक्षणार्थं वाक्यम्। सत्यादीनि हि त्रीणि विशेषणार्थानि पदानि विशेष्यस्य ब्राह्मणः। विशेष्यं ब्राह्म, विवक्षितत्वाद्वेद्यतया। वेद्यत्वेन यतो ब्राह्म प्राधान्येन विवक्षितम्, तस्माद्विशेष्यं विज्ञेयम्। अतः अस्माद्विशेषणविशेष्यत्वादेव सत्यादीनि एकविभक्त्यन्तानि पदानि समानाधिकरणानि। सत्यादिभिस्त्रिभिर्विशेषणैर्विशेष्यमाणं ब्राह्म विशेष्यान्तरेभ्यो निर्धार्यते। एवं हि तज्ज्ञातं भवति, यदन्येभ्यो निर्धारितम्; यथा लोके नीलं महत्सुगन्ध्युत्पलमिति। ननु, विशेष्यं विशेषणान्तरं व्यभिचरद्विशेष्यते, यथा नीलं रक्तं चोत्पलमिति; यदा ह्रनेकानि द्रव्याणि एकजातीयान्येकविशेषणयोगीनि च, तदा विशेषणस्यार्थवत्त्वम्; न ह्रेकस्मिन्नेव वस्तुनि, विशेषणान्तरायोगात्; यथा असावेक आदित्य इति, तथा एकमेव ब्राह्म, न ब्राहृान्तराणि,"},{"ref":"25.11","t":"येभ्यो विशेष्येत नीलोत्पलवत्। न; लक्षणार्थत्वाद्विशेषणानाम्। नायं दोषः। कस्मात्? लक्षणार्थप्रधानानि विशेषणानि, न विशेषणप्रधानान्येव। कः पुनर्लक्षणलक्ष्योर्विशेषणविशेष्ययोर्वा विशेषः? उच्यते। सजातीयेभ्य एव निवर्तकानि विशेषणानि विशेष्यस्य; लक्षणं तु सर्वत एव, यथा अवकाशप्रदात्राकाशमिति। लक्षणार्थं च वाक्यमित्यवोचाम।।"},{"ref":"25.12","t":"सत्यादिशब्दा न परस्परं संबध्यन्ते, परार्थत्वात्; विशेष्यार्था हि ते। अत एव एकैको विशेषणशब्दः परस्परं निरपेक्षो ब्राह्मशब्देन संबध्यते — सत्यं ब्राह्म ज्ञानं ब्राह्म अनन्तं ब्राह्मेति। सत्यमिति यद्रूपेण यन्निश्चितं तद्रूपं न व्यभिचरति, तत्सत्यम्। यद्रूपेण यन्निश्चितं तद्रूपं व्यभिचरति, तदनृतमित्युच्यते। अतो विकारोऽनृतम्, ‘वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम् ‘, एवं सदेव सत्यमित्यवधारणात्। अतः ‘सत्यं ब्राह्म ‘ इति ब्राह्म विकारान्निवर्तयति। अतः कारणत्वं प्राप्तं ब्राह्मणः। कारणस्य च कारकत्वम्, वस्तुत्वात् मृद्वत् अचिद्रूपता च प्राप्ता; अत इदमुच्यते — ज्ञानं ब्राह्मेति। ज्ञानं ज्ञप्तिः अवबोधः, — भावसाधनो ज्ञानशब्दः — न तु ज्ञानकर्तृ, ब्राह्मविशेषणत्वात्सत्यानन्ताभ्यां सह। न हि सत्यता अनन्तता च ज्ञानकर्तृत्वे सत्युपपद्येते। ज्ञानकर्तृत्वेन हि विक्रियमाणं कथं सत्यं भवेत्, अनन्तं च? यद्धि न कुतश्चित्प्रविभज्यते, तदनन्तम्। ज्ञानकर्तृत्वे च ज्ञेयज्ञानाभ्यां प्रविभक्तमित्यनन्तता न स्यात्, ‘ यत्र नान्यद्विजानाति स भूमा, अथ यत्रान्यद्विजानाति तदल्पम् ‘ इति श्रुत्यन्तरात्। ‘ नान्यद्विजानाति ‘ इति विशेषणप्रतिषेधात् आत्मानं विजानातीति चेत्, न; भूमलक्षणविधिपरत्वाद्वाक्यस्य। ‘ यत्र नान्यत्पश्यति ‘ इत्यादि भूम्नो लक्षणविधिपरं वाक्यम्। यथाप्रसिद्धमेव अन्योऽन्यत्पश्यतीत्येतदुपादाय यत्र तन्नास्ति, स भूमा इति भूमस्वरूपं तत्र ज्ञाप्यते। अन्यग्रहणस्य प्राप्तप्रतिषेधार्थत्वात् न स्वात्मनि क्रियास्तित्वपरं वाक्यम्। स्वात्मनि च भेदाभावाद्विज्ञानानुपपत्तिः। आत्मनश्च विज्ञेयत्वे ज्ञात्रभावप्रसङ्गः, ज्ञेयत्वेनैव विनियुक्तत्वात्।।"},{"ref":"25.13","t":"एक एवात्मा ज्ञेयत्वेन ज्ञातृत्वेन च उभयथा भवतीति चेत्, न; युगपदनंशत्वात्। न हि निरवयवस्य युगपज्ज्ञेयज्ञातृत्वोपपत्तिः। आत्मनश्च घटादिवद्विज्ञेयत्वे ज्ञानोपदेशानर्थक्यम्। न हि घटादिवत्प्रसिद्धस्य ज्ञानोपदेशः अर्थवान्। तस्मात् ज्ञातृत्वे सति आनन्त्यानुपपत्तिः। सन्मात्रत्वं चानुपपन्नं ज्ञानकर्तृत्वादिविशेषवत्त्वे सति; सन्मात्रत्वं च सत्यम्, ‘ तत्सत्यम् ‘ इति श्रुत्यन्तरात्। तस्मात्सत्यानन्तशब्दाभ्यां सह विशेषणत्वेन ज्ञानशब्दस्य प्रयोगाद्भावसाधनो ज्ञानशब्दः। ‘ज्ञानं ब्राह्म ‘ इति कर्तृत्वादिकारकनिवृत्त्यर्थं मृदादिवदचिद्रूपतानिवृत्त्यर्थं च प्रयुज्यते। ‘ज्ञानं ब्राह्म ‘ इति वचनात्प्राप्तमन्तवत्त्वम्, लौकिकस्य ज्ञानस्य अन्तवत्त्वदर्शनात्। अतः तन्निवृत्त्यर्थमाह — अनन्तमिति। सत्यादीनामनृतादिधर्मनिवृत्तिपरत्वाद्विशेष्यस्य च ब्राह्मणः उत्पलादिवदप्रसिद्धत्वात् ‘ मृगतृष्णाम्भसि स्नातः खपुष्पकृतशेखरः। एष वन्ध्यासुतो याति शशश्रृङ्गधनुर्धरः ‘ इतिवत् शून्यार्थतैव प्राप्ता सत्यादिवाक्यस्येति चेत्, न; लक्षणार्थत्वात्। विशेषणत्वेऽपि सत्यादीनां लक्षणार्थप्राधान्यमित्यवोचाम। शून्यो हि लक्ष्ये अनर्थकं लक्षणवचनम्। अतः लक्षणार्थत्वान्मन्यामहे न शून्यार्थतेति। विशेषणार्थत्वेऽपि च सत्यादीनां स्वार्थापरित्याग एव। शून्यार्थत्वे हि सत्यादिशब्दानां विशेष्यनियन्तृत्वानुपपत्तिः। सत्याद्यर्थैरर्थवत्त्वे तु तद्विपरीतधर्मवद्भयो विशेष्येभ्यो ब्राह्मणो विशेष्यस्य नियन्तृत्वमुपपद्यते। ब्राह्मशब्दोऽपि स्वार्थेनार्थवानेव। तत्र अनन्तशब्दः अन्तवत्त्वप्रतिषेधद्वारेण विशेषणम्। सत्यज्ञानशब्दौ तु स्वार्थसमप्रणेनैव विशेषणे भवतः।।"},{"ref":"25.14","t":"‘तस्माद्वा एतस्मादात्मनः ‘ इति ब्राह्मण्येव आत्मशब्दप्रयोगात् वेदितुरात्मैव ब्राह्म। ‘एतमानन्दमयमात्मानमुपसंक्रामति ‘ इति च आत्मतां दर्शयति। तत्प्रवेशाच्च; ‘तत्सृष्ट्वा तदेवानुप्राविशत् ‘ इति च तस्यैव जीवरूपेण शरीरप्रेवशं दर्शयति। अतो वेदितुः स्वरूपं ब्राह्म। एवं तर्हि, आत्मत्वाज्ज्ञानकर्तृत्वम्; ‘आत्मा ज्ञाता ‘ इति हि प्रसिद्धम्, ‘सोऽकामयत ‘ इति च कामिनो ज्ञानकर्तृत्वप्रसिद्धिः; अतो ज्ञानकर्तृत्वात् ज्ञप्तिब्राह्मेत्ययुक्तम्; अनित्यत्वप्रसङ्गाच्च; यदि नाम ज्ञप्तिज्र्ञानमिति भावरूपता ब्राह्मणः, तदाप्यनित्यत्वं प्रसज्येत; पारतन्त्र्यं च, धात्वर्थानां कारकापेक्षत्वात्, ज्ञानं च धात्वर्थः; अतोऽस्य अनित्यत्वं परतन्त्रता च। न; स्वरूपाव्यतिरेकेण कार्यत्वोपचारात्। आत्मनः स्वरूपं ज्ञप्तिः न ततो व्यतिरिच्यते। अतो नित्यैव। तथापि बुद्धेरुपाधिलक्षणायाश्चक्षुरादिद्वारैर्विषयाकारपरिणामिन्याः ये शब्दाद्याकारावभासाः, ते आत्मविज्ञानस्य विषयभूता"},{"ref":"25.15","t":"उत्पद्यमाना एव आत्मविज्ञानेन व्याप्ता उत्पद्यन्ते। तस्मादात्मविज्ञानावभास्याश्च ते विज्ञानशब्दवाच्याश्च धात्वर्थभूता आत्मन एव धर्मा विक्रियारूपा इत्यविवेकिभिः परिकल्प्यन्ते। यत्तु ब्राह्मणो विज्ञानम्, तत् सवितृप्रकाशवत् अग्न्युष्णत्ववच्च ब्राह्मस्वरूपाव्यतिरिक्तं स्वरूपमेव तत्। न तत्कारणान्तरसव्यपेक्षम्, नित्यस्वरूपत्वात्, सर्वभावानां च तेनाविभक्तदेशकालत्वात् कालाकाशादिकारणत्वात् निरतिशयसूक्ष्मत्वाच्च। न तस्यान्यदविज्ञेयं सूक्ष्मं व्यवहितं विप्रकृष्टं भूतं भवद्भविष्यद्वा अस्ति। तस्मात्सर्वज्ञं तद्ब्राह्म। मन्त्रवर्णाच्च ‘अपाणिपादो जवनो ग्रहीता पश्यत्यचक्षुः स शृणोत्यकर्णः। स वेत्ति वेद्यं न च तस्यास्ति वेत्ता तमाहुग्र्यं पुरुषं महान्तम् ‘ इति। ‘न हि विज्ञातुर्विज्ञातेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद्वितीयमस्ति ‘ इत्यादिश्रुतेश्च। विज्ञातृस्वरूपाव्यतिरेकात्करणादिनिमित्तानपेक्षत्वाच्च ब्राह्मणो ज्ञानस्वरूपत्वेऽपि नित्यत्वप्रसिद्धिः। अतो नैव धात्वर्थस्तत्, अक्रियारूपत्वात्। अत एव च न ज्ञानकर्तृ; तस्मादेव च न ज्ञानशब्दवाच्यमपि तद्ब्राह्म। तथापि तदाभासवाचकेन बुद्धिधर्मविशेषेण ज्ञानशब्देन तल्लक्ष्यते; न तु उच्यते, शब्दप्रवृत्तिहेतुजात्यादिधर्मरहितत्वात्। तथा सत्यशब्देनापि। सर्वविशेषप्रत्यस्तमितस्वरूपत्वाद्ब्राह्मणः बाह्रसत्तासामान्यविषयेण सत्यशब्देन लक्ष्यते ‘सत्यं ब्राह्म ‘ इति; न तु सत्यशब्दवाच्यं ब्राह्म। एवं सत्यादिशब्दा इतरेतरसंनिधानादन्योन्यनियम्यनियामकाः सन्तः सत्यादिशब्दवाच्यात् निवर्तका ब्राह्मणः, लक्षणार्थाश्च भवन्तीति। अतः सिद्धम् ‘यतो वाचो निवर्तन्ते अप्राप्य मनसा सह <em>अनिरुक्तेऽनिलयने ‘ इति च अवाच्यत्वम्, नीलोत्पलवदवाक्यार्थत्वं च ब्राह्मणः।।</em>"},{"ref":"25.16","t":"तद्यथाव्याख्यातं ब्राह्म यः वेद विजानाति निहितं स्थितं गुहायाम्, गूहतेः संवरणार्थस्य निगूढा ज्ञानज्ञेयज्ञातृपदार्था इति गुहा बुद्धिः, गूढावस्यां भोगापवर्गौ पुरुषार्थाविति वा, तस्यां परमे प्रकृष्टे व्योमन् व्योम्नि आकाशे अव्याकृताख्ये; तद्धि परमं व्योम, ‘एतस्मिन्खल्वक्षरे गाग्र्याकाशः ‘ इत्यक्षरसंनिकर्षात्; ‘गुहायां व्योमन् ‘ इति वा सामानाधिकरण्यादव्याकृताकाशमेव गुहा; तत्रापि निगूढाः सर्वे पदार्थास्त्रिषु कालेषु, कारणत्वात्सूक्ष्मतरत्वाच्च; तस्मिन्नन्तर्निहितं ब्राह्म। हार्दमेव तु परमं व्योमेति न्याय्यम्, विज्ञानाङ्गत्वेन व्योम्नो विवक्षितत्वात्। ‘यो वै स बहिर्धा पुरुषादाकाशो यो वै सोऽन्तः पुरुष आकाशो योऽयमन्तह्र्मदय आकाशः ‘ इति श्रुत्यन्तरात्प्रसिद्धं हार्दस्य व्योम्नः परमत्वम्। तस्मिन्हार्दे व्योम्नि या बुद्धिर्गुहा, तस्यां निहितं ब्राह्म तद्व्यावृत्त्या विविक्ततयोपलभ्यत इति। न ह्रन्यथा विशिष्टदेशकालसंबन्धोऽस्ति ब्राहृः, सर्वगतत्वान्निर्विशेषत्वाच्च। सः एवं ब्राह्म विजानन्; किमित्याह — अश्नुते भुङ्क्ते सर्वान् निरवशेषान् कामान् काम्यभोगानित्यर्थः। किमस्मदादिवत्पुत्रस्वर्गादीन्पर्यायेण? नेत्याह — सह युगपत् एकक्षणोपारूढानेव एकयोपलब्ध्या सवितृप्रकाशवन्नित्यया ब्राह्मस्वरूपाव्यतिरिक्तया, यामवोचाम ‘सत्यं ज्ञानम् ‘ इति। एतत्तदुच्यते — ब्राह्मणा सहेति। ब्राह्मभूतो विद्वान् ब्राह्मस्वरूपेणैव सर्वान्कामान् सह अश्नुते। न तथा यथोपाधिकृतेन स्वरूपेणात्मनो जलसूर्यकादिवत्प्रतिबिम्बभूतेन सांसारिकेण धर्मादिनिमित्तापेक्षांश्चक्षुरादिकरणोपेक्षांश्च सर्वान्कामान्पर्यायेणाश्नुते लोकः। कथं तर्हि? यथोक्तेन प्रकारेण सर्वज्ञेन सर्वगतेन सर्वात्मना नित्यब्राहृात्मस्वरूपेण धर्मादिनिमित्तानपेक्षान् चक्षुरादिकरणानपेक्षांश्च सर्वान्कामान्सहाश्नुत इत्यर्थः। विपश्चिता मेधाविना सर्वज्ञेन। तद्धि वैपश्चित्यम्, यत्सर्वज्ञत्वम्। तेन सर्वज्ञस्वरूपेण ब्राह्मणा अश्नुत इति। इतिशब्दो मन्त्रपरिसमाप्त्यर्थः।।"},{"ref":"25.17","t":"सर्व एव वल्ल्यर्थः ‘ब्राह्मविदाप्नोति परम् ‘ इति ब्रााह्मणवाक्येन सूत्रितः। स च सूत्रितोऽर्थः संक्षेपतो मन्त्रेण व्याख्यातः। पुनस्तस्यैव विस्तरेणार्थनिर्णयः कर्तव्य इत्युत्तरस्तद्वृत्तिस्थानीयो ग्रन्थ आरभ्यते — तस्माद्वा एतस्मादित्यादिः। तत्र च ‘सत्यं ज्ञानमनन्तं ब्राह्म ‘ इत्युक्तं मन्त्रादौ; तत्कथं सत्यमनन्तं चेत्यत आह। त्रिविधं ह्रानन्त्यम् — देशतः कालतो वस्तुतश्चेति। तद्यथा — देशतोऽनन्त आकाशः; न हि देशतस्तस्य परिच्छेदोऽस्ति। न तु कालतश्चानन्त्यं वस्तुतश्च आकाशस्य। कस्मात्? कार्यत्वात्। नैवं ब्राह्मण आकाशवत्कालतोऽप्यन्तवत्त्वम्, अकार्यत्वात्। कार्यं हि वस्तु कालेन परिच्छिद्यते। अकार्यं च ब्राह्म। तस्मात्कालतोऽस्यानन्त्यम्। तथा वस्तुनः। कथं पुनर्वस्तुत आनन्त्यम्? सर्वानन्यत्वात्। भिन्नं हि वस्तु वस्त्वन्तरस्य अन्तो भवति; वस्त्वन्तरबुद्धिर्हि प्रसक्ताद्वस्त्वन्तरान्निवर्तते। यतो यस्य बुद्धेर्निवृत्तिः, स तस्यान्तः। तद्यथा गोत्वबुद्धिरश्वत्वान्निवर्तत इत्यश्वत्वान्तं गोत्वमित्यन्तवदेव भवति। स चान्तो भिन्नेषु वस्तुषु दृष्टः। नैवं ब्राह्मणो भेदः। अतो वस्तुतोऽप्यानन्त्यम्। कथं पुनः सर्वानन्यत्वं ब्राह्मण इति, उच्यते — सर्ववस्तुकारणत्वात्। सर्वेषां हि वस्तूनां कालाकाशादीनां कारणं ब्राह्म। कार्यापेक्षया वस्तुतोऽन्तवत्त्वमिति चेत्, न; अनृतत्वात्कार्यस्य"},{"ref":"25.18","t":"वस्तुनः। न हि कारणव्यतिरेकेण कार्यं नाम वस्तुतोऽस्ति, यतः कारणबुद्धिर्विनिवर्तेत; ‘ वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम् ‘ एवं सदेव सत्यमिति श्रुत्यन्तरात्। तस्मादाकाशादिकारणत्वाद्देशतस्तावदनन्तं ब्राह्म। आकाशो ह्रनन्त इति प्रसिद्धं देशतः; तस्येदं कारणम्; तस्मात्सिद्धं देशत आत्मन आनन्त्यम्। न ह्रसर्वगतात्सर्वगतमुत्पद्यमानं लोके किंचिद्दृश्यते। अतो निरतिशयमात्मन आनन्त्यं देशतः। तथा अकार्यत्वात्कालतः; तद्भिन्नवस्त्वन्तराभावाच्च वस्तुतः। अत एव निरतिशयसत्यत्वम्।।"},{"ref":"25.19","t":"तस्मात् इति मूलवाक्यसूत्रितं ब्राह्म परामृश्यते; एतस्मात् इति मन्त्रवाक्येन अनन्तरं यथालक्षितम्। यद्ब्राह्म आदौ ब्रााह्मणवाक्येन सूत्रितम्, यच्च ‘सत्यं ज्ञानमनन्तं ब्राह्म ‘ इत्यनन्तरमेव लक्षितम्, तस्मादेतस्माद्ब्राह्मण आत्मनः आत्मशब्दवाच्यात्; आत्मा हि तत् सर्वस्य, ‘तत्सत्यं स आत्मा ‘ इति श्रुत्यन्तरात्; अतो ब्राह्म आत्मा; तस्मादेतस्माद्ब्राह्मण आत्मस्वरूपात् आकाशः संभूतः समुत्पन्नः। आकाशो नाम शब्दगुणः अवकाशकरो मूर्तद्रव्याणाम्। तस्मात् आकाशात् स्वेन स्पर्शगुणेन पूर्वेण च आकाशगुणेन शब्देन द्विगुणः वायुः, संभूत इत्यनुवर्तते। वायोश्च स्वेन रूपगुणेन पूर्वाभ्यां च त्रिगुणः अग्निः संभूतः। अग्नेश्च स्वेन रसगुणेन पूर्वैश्च त्रिभिः चतुर्गुणा आपः संभूताः। अद्भयः स्वेन गन्धगुणेन पूर्वैश्च चतुर्भिः पञ्चगुणा पृथिवी संभूता। पृथिव्याः ओषधयः। ओषधीभ्यः अन्नम्। अन्नात् रेतोरूपेण परिणतात् पुरुषः शिरःपाण्याद्याकृतिमान्। स वै एष पुरुषः अन्नरसमयः अन्नरसविकारः पुरुषाकृतिभावितं हि सर्वेभ्योऽङ्गेभ्यस्तेजःसंभूतं रेतो बीजम्। तस्माद्यो जायते, सोऽपि तथा पुरुषाकृतिरेव स्यात्; सर्वजातिषु जायमानानां जनकाकृतिनियमदर्शनात्। सर्वेषामप्यन्नरसविकारत्वे ब्राहृंवश्यत्वे च अविशिष्टे, कस्मात्पुरुष एव गुह्रते? प्राधान्यात्। किं पुनः प्राधान्यम्? कर्मज्ञानाधिकारः। पुरुष एव हि शक्तत्वादर्थित्वादपर्युदस्तत्वाच्च कर्मज्ञानयोरधिक्रियते, ‘पुरुषे त्वेवाविस्तरामात्मा स हि प्रज्ञानेन संपन्नतमो विज्ञातं वदिति विज्ञातं पश्यति वेद श्वस्तनं वेद लोकालोकौ मत्र्येनामृतमीक्षतीत्येवं संपन्नः; अथेतरेषां पशूनामशनायापिपासे एवाभिविज्ञानम् ‘ इत्यादि श्रुत्यन्तरदर्शनात्।।"},{"ref":"25.20","t":"स हि पुरुषः इह विद्यया आन्तरतमं ब्राह्म संक्रामयितुमिष्टः। तस्य च बाह्रकारविशेषेष्वनात्मसु आत्मभाविताबुद्धिः विना आलम्बविशेषं कंचित् सहसा आन्तरतमप्रत्यगात्मविषया निरालम्बना च कर्तुमशक्येति दृष्टशरीरात्मसामान्यकल्पनया शाखाचन्द्रनिदर्शनवदन्तः प्रवेशयन्नाह — तस्येदमेव शिरः। तस्य अस्य पुरुषस्यान्नरसमयस्य इदमेव शिरः प्रसिद्धम्। प्राणमयादिष्वशिरसां शिरस्त्वदर्शनादिहापि तत्प्रसङ्गो मा भूदिति इदमेव शिर इत्युच्यते। एवं पक्षादिषु योजना। अयं दक्षिणो बाहुः पूर्वाभिमुखस्य दक्षिणः पक्षः। अयं सव्यो बाहुः उत्तरः पक्षः। अयं मध्यमो देहभागः आत्मा अङ्गानाम्, ‘मध्यं ह्रेषामङ्गानामात्मा ‘ इति श्रुतेः। इदमिति नाभेरधस्ताद्यदङ्गम्, तत पुच्छं प्रतिष्ठा। प्रतितिष्ठत्यनयेति प्रतिष्ठा। पुच्छमिव पुच्छम्, अधोलम्बनसामान्यात्, यथा गोः पुच्छम्। एतत्प्रकृत्य उत्तरेषां प्राणमयादीनां रूपकत्वसिद्धिः, मूषानिषिक्तद्रुतताम्रप्रतिमावत्। तदप्येष श्लोको भवति। तत् तस्मिन्नेवार्थे ब्रााह्मणोक्ते अन्नमयात्मप्रकाशके एष श्लोकः मन्त्रः भवति।।"},{"ref":"25.21","t":"इति प्रथमानुवाकभाष्यम्।।"},{"ref":"25.22","t":"शिक्षावल्ली अनुवाकः १"},{"ref":"25.23","t":"यस्माज्जतं जगत्सर्वं यस्मिन्नेव प्रलीयते। येनेदं धार्यते चैव तस्मै ज्ञानात्मने नमः॥ १"},{"ref":"25.24","t":"यैरिमे गिरिभिः पूर्वं पदवाक्यप्रमाणतः। व्याख्याताः सर्ववेदान्तास्तान्नित्यं प्रणतोऽस्म्यहं॥ २"},{"ref":"25.25","t":"तैत्तिरीयकसारस्य मयाचार्यप्रसाददः। विस्पष्टार्थरुचीनां हि व्याख्येयं संप्रणीयते॥ ३"},{"ref":"25.26","t":"इति शिक्षावल्यां प्रथमोऽनुवाकः ॥१॥"},{"ref":"25.27","t":"॥ द्वितीयोऽवाकः ॥"},{"ref":"25.28","t":"अन्नाद्वै प्रजाः प्रजायन्ते । याः काश्च पृथिवीँ श्रिताः । अथो अन्नेनैव जीवन्ति । अथैनदपि यन्त्यन्ततः ।"},{"ref":"25.29","t":"अन्नँ हि भूतानां ज्येष्ठम् । तस्मात् सर्वौषधमुच्यते । सर्वं वै तेऽन्नमाप्नुवन्ति । येऽन्नं ब्रह्मोपासते ।"},{"ref":"25.30","t":"अन्नँ हि भूतानां ज्येष्ठम् । तस्मात् सर्वौषधमुच्यते । अन्नाद् भूतानि जायन्ते । जातान्यन्नेन वर्धन्ते ।"},{"ref":"25.31","t":"अद्यतेऽत्ति च भूतानि । तस्मादन्नं तदुच्यत इति । तस्माद्वा एतस्मादन्नरसमयात् । अन्योऽन्तर आत्मा प्राणमयः ।"},{"ref":"25.32","t":"तेनैष पूर्णः । स वा एष पुरुषविध एव । तस्य पुरुषविधताम्। अन्वयं पुरुषविधः । तस्य प्राण एव शिरः ।"},{"ref":"25.33","t":"व्यानो दक्षिणः पक्षः । अपान उत्तरः पक्षः । आकाश आत्मा । पृथिवी पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥ १ ॥"},{"ref":"25.34","t":"अन्नात् रसादिभावपरिणतात्, वै इति स्मरणार्थः, प्रजाः स्थावरजङ्गमात्मकाः, प्रजायन्ते। याः काश्च अविशिष्टाः पृथिवीं श्रिताः पृथिवीममाश्रिताः, ताः सर्वा अन्नादेव प्रजायन्ते। अथो अपि, जाताः अन्नेनैव जीवन्ति प्राणान्धारयन्ति, वर्धन्त इत्यर्थः। अथ अपि, एनत् अन्नम्, अपियन्ति अपिगच्छन्ति, अपि शब्दः प्रतिशब्दार्थे, अन्नं प्रति लीयन्त इत्यर्थः; अन्ततः अन्ते जीवनलक्षणाया वृत्तेः परिसमाप्तौ। कस्मात्? अन्नं हि यस्मात् भूतानां प्राणिनां ज्येष्ठं प्रथमजम्। अन्नमयादीनां हि इतरेषां भूतानां कारणमन्नम्; अतः अन्नप्रभवा अन्नजीवना अन्नप्रलयाश्च सर्वाः प्रजाः। यस्माच्चैवम्, तस्मात् सर्वौषधं सर्वप्राणिनां देहदाहप्रशमनमन्नमुच्यते।।"},{"ref":"25.35","t":"अन्नब्राह्मविदः फलमुच्यते — सर्वं वै ते समस्तमन्नजातम् आप्नुवन्ति। के? ये अन्नं ब्राह्म यथोक्तम् उपासते। कथम्? अन्नजोऽन्नात्मान्नप्रलयोऽहम्, तस्मादन्नं ब्राह्म इति। कुतः पुनः सर्वान्नप्राप्तिफलमन्नात्मोपासनमिति, उच्यते — अन्नं हि भूतानां ज्येष्ठं भूतेभ्यः पूर्वमुत्पन्नत्वाज्ज्येष्ठं हि यस्मात्, तस्मात्सर्वौषधमुच्यते; तस्मादुपपन्ना सर्वान्नात्मोपासकस्य सर्वान्नप्राप्तिः। अन्नाद्भूतानि जायन्ते, जातान्यन्नेन वर्धन्ते इति उपसंहारार्थं पुनर्वचनम्। इदानीमन्नशब्दनिर्वचनमुच्यते — अद्यते भुज्यते चैव यद्भूतैः अत्ति च भूतानि स्वयम्, तस्मात् भूतैर्भुज्यमानत्वाद्भूतभोक्तृत्वाच्च अन्नं तत् उच्यते। इतिशब्दः प्रथमकोशपरिसमाप्त्यर्थः। अन्नमयादिभ्य आनन्दमयान्तेभ्य आत्मभ्यः अभ्यन्तरतमं ब्राह्म विद्यया प्रत्यगात्मत्वेन दिदर्शयिषु शास्त्रम् अविद्याकृतपञ्चकोशापनयनेन अनेकतुषकोद्रववितुषीकरणेनेव तण्डुलान् प्रस्तौति — तस्माद्वा एतस्मादन्नरसमयादित्यादि। तस्माद्वै एतस्मात् यथोक्तात् अन्नरसमयात्पिण्डात् अन्यः व्यतिरिक्तः अन्तरः अभ्यन्तरः आत्मा पिण्डवदेव मिथ्यापरिकल्पित आत्मत्वेन प्राणमयः, प्राणः वायुः, तन्मयः तत्प्रायः। तेन प्राणमयेन एषः अन्नरसमय आत्मा पूर्णः वायुनेव दृतिः। स वै एष प्राणस्य आत्मा पुरुषविध एव पुरुषाकार एव शिरःपक्षादिभिः। किं स्वत एव? नेत्याह — प्रसिद्धं तावदन्नरसमयस्यात्मनः पुरुषविधत्वम्; तस्य अन्नरसमयस्य पुरुषविधतां पुरुषाकारताम् अनु अयं प्राणमयः पुरुषविधः मूषानिषिक्तप्रतिमावत्, न स्वत एव। एवं पूर्वस्य पूर्वस्य पुरुषविधता; तामनु उत्तरोत्तरः पुरुषविधो भवति, पूर्वः पूर्वश्चोत्तरोत्तरेण पूर्णः। कथं पुनः पुरुषविधता अस्येति, उच्यते — तस्य प्राणमयस्य प्राण एव शिरः प्राणमयस्य वायुविकारस्य प्राणः मुखनासिकानिःसरणो वृत्तिविशेषः शिर इति कल्प्यते, वचनात्। सर्वत्र वचनादेव पक्षादिकल्पना। व्यानः व्यानवृत्तिः दक्षिणः पक्षः। अपानः उत्तरः पक्षः। आकाश आत्मा, य आकाशस्थो वृत्तिविशेषः समानाख्यः, स आत्मेव आत्मा प्राणवृत्त्यधिकारात्। मध्यस्थत्वादितराः पर्यन्ता वृत्तीरपेक्ष्य आत्मा; ‘मध्यं ह्रेषामङ्गानामात्मा ‘ इति प्रसिद्धं मध्यस्थस्यात्मत्वम्। पृथिवी पुच्छं प्रतिष्ठा। पृथिवीति पृथिवीदेवता आध्यात्मिकस्य प्राणस्य धारयित्री स्थितिहेतुत्वात्। ‘सैषा पुरुषस्यापानमवष्टभ्य ‘ इति हि श्रुत्यन्तरम्। अन्यथा उदानवृत्त्या ऊध्र्वगमनं गुरुत्वात्पतनं वा स्याच्छरीरस्य। तस्मात्पृथिवी देवता पुच्छं प्रतिष्ठा प्राणमयस्य आत्मनः। तत् तस्मिन्नेवार्थे प्राणमयात्मविषये एव श्लोके भवति।।"},{"ref":"25.36","t":"इति द्वितीयानुवाकभाष्यम्।।"},{"ref":"25.37","t":"॥ तृतीयोऽनुवाकः ॥"},{"ref":"25.38","t":"प्राणं देवा अनु प्राणन्ति । मनुष्याः पशवश्च ये । प्राणो हि भूतानामायुः । तस्मात् सर्वायुषमुच्यते । सर्वमेव त आयुर्यन्ति ।"},{"ref":"25.39","t":"ये प्राणं ब्रह्मोपासते । प्राणो हि भूतानामायुः । तस्मात् सर्वायुषमुच्यत इति । तस्यैष एव शारीर आत्मा ।"},{"ref":"25.40","t":"यः पूर्वस्य तस्माद्वा एतस्मात् प्राणमयात् । अन्योऽन्तर आत्मा मनोमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव ।"},{"ref":"25.41","t":"तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य यजुरेव शिरः । ऋग्दक्षिणः पक्षः । सामोत्तरः पक्षः । आदेश आत्मा ।"},{"ref":"25.42","t":"अथर्वाङ्गिरसः पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥ १ ॥"},{"ref":"25.43","t":"प्राणं देवा अनु प्राणन्ति। अग्न्यादयः देवाः प्राणं वाय्वात्मानं प्राणनशक्तिमन्तम् अनु तदात्मभूताः सन्तः प्राणन्ति प्राणनकर्म कुर्वन्ति, प्राणनक्रियया क्रियावन्तो भवन्ति। अध्यात्माधिकारात् देवाः इन्द्रियाणि प्राणमनु प्राणन्ति मुख्यप्राणमनु चेष्टन्त इति वा। तथा मनुष्याः पशवश्च ये, ते प्राणनकर्मणैव चेष्टावन्तो भवन्ति। अतश्च नान्नमयेनैव परिच्छिन्नात्मना आत्मवन्तः प्राणिनः। किं तर्हि? तदन्तर्गतप्राणमयेनापि साधारणेनैव सर्वपिण्डव्यापिना आत्मवन्तो मनुष्यादयः। एवं मनोमयादिभिः पूर्वपूर्वव्यापिभिः उत्तरोत्तरैः सूक्ष्मैः आनन्दमयान्तैराकाशादिभूतारब्धैरविद्याकृतैः आत्मवन्तः सर्वे प्राणिनः; तथा, स्वाभाविकेनाप्याकाशादिकारणेन नित्येनाविकृतेन सर्वगतेन सत्यज्ञानानन्तलक्षणेन पञ्चकोशातिगेन सर्वात्मना आत्मवन्तः; स हि परमार्थत आत्मा सर्वेषामित्येतदप्यर्थादुक्तं भवति। प्राणं देवा अनु प्राणन्तीत्याद्युक्तम्; तत्कस्मादित्याह — प्राणः हि यस्मात् भूतानां प्राणिनाम् आयुः जीवनम्, ‘यावद्धयस्मिञ्शरीरे प्राणो वसति तावदेवायुः ‘ इति श्रुत्यन्तरात्। तस्मात् सर्वायुषम्, सर्वेषामायुः सर्वायुः, सर्वायुरेव सर्वायुषम् इत्युच्यते; प्राणापगमे मरणप्रसिद्धेः। प्रसिद्धं हि लोके सर्वायुष्ट्वं प्राणस्य। अतः अस्माद्बाह्रादसाधारणादन्नमयादात्मनोऽपक्रम्य अन्तः साधारणं प्राणमयमात्मानं ब्राह्म उपासते ये ‘अहमस्मि प्राणः सर्वभूतानामात्मा आयुः, जीवनहेतुत्वात् ‘ इति, ते सर्वमेव आयुः अÏस्मल्लोके यन्ति; नापमृत्युना म्रियन्ते प्राक्प्राप्तादायुष इत्यर्थः। शतं वर्षाणीति तु युक्तम्, ‘सर्वमायुरेति ‘ इति श्रुतिप्रसिद्धेः। किं कारणम्? — प्राणो हि भूतानामायुः तस्मात्सर्वायुषमुच्यत इति। यो यद्गुणकं ब्राहृोपास्ते, स तद्गुणभाग्भवतीति विद्याफलप्राप्तेर्हेत्वर्थं पुनर्वचनम् — प्राणो हीत्यादि। तस्य पूर्वस्य अन्नमयस्य एष एव शरीरे अन्नमये भवः शारीरः आत्मा। कः? य एष प्राणमयः। तस्माद्वा एतस्मादित्याद्युक्तार्थमन्यत्। अन्योऽन्तर आत्मा मनोमयः। मन इति संकल्पविकल्पात्मकमन्तःकरणम्, तन्मयो मनोमयः; सोऽयं प्राणमयस्याभ्यन्तर आत्मा। तस्य यजुरेव शिरः। यजुरिति अनियताक्षरपादावसानो मन्त्रविशेषः; तज्जातीयवचनो यजुःशब्दः; तस्य शिरस्त्वम्, प्राधान्यात्। प्राधान्यं च यागादौ संनिपत्योपकारकत्वात् यजुषा हि हविर्दीयते स्वाहाकारादिना।।"},{"ref":"25.44","t":"वाचनिकी वा शिरआदिकल्पना सर्वत्र। मनसो हि स्थानप्रयत्ननादस्वरवर्णपदवाक्यविषया तत्संकल्पात्मिका तद्भाविता वृत्तिः श्रोत्रकरणद्वारा यजुःसंकेतेन विशिष्टा यजुरित्युच्यते। एवम् ऋक्; एवं साम च। एवं च मनोवृत्तित्वे मन्त्राणाम्, वृत्तिरेव आवत्र्यत इति मानसो जप उपपद्यते। अन्यथा अविषयत्वान्मन्त्रो नावर्तयितुं शक्यः घटादिवत् इति मानसो जपो नोपपद्यते। मन्त्रावृत्तिश्चोद्यते बहुशः कर्मसु। अक्षरविषयस्मृत्यावृत्त्या मन्त्रावृत्तिः स्यात् इति चेत्, न; मुख्यार्थासंभवात्। ‘त्रिः प्रथमामन्वाह त्रिरुत्तमाम् ‘ इति ऋगावृत्तिः श्रूयते। तत्र ऋचः अविषयत्वे तद्विषयस्मृत्यावृत्त्या मन्त्रावृत्तौ च क्रियमाणायाम् ‘त्रिः प्रथमामन्वाह ‘ इति ऋगावृत्तिर्मुख्योऽर्थश्चोदितः परित्यक्तः स्यात्। तस्मान्मनोवृत्त्युपाधिपरिच्छिन्नं मनोवृत्तिनिष्ठमात्मचैतन्यमनादिनिधनं यजुःशब्दवाच्यम् आत्मविज्ञानं मन्त्रा इति। एवं च नित्यत्वोपपत्तिर्वेदानाम्। अन्यथाविषयत्वे रूपादिवदनित्यत्वं च स्यात्; नैतद्युक्तम्। ‘सर्वे वेदा यत्रैकं भवन्ति स मानसीन आत्मा ‘ इति च श्रुतिः नित्यात्मनैकत्वं ब्राुवन्ती ऋगादीनां नित्यत्वे समञ्जसा स्यात्। ‘ऋचोऽक्षरे परमे व्योमन्यस्मिन्देवा अधि विश्वे निषेदुः ‘ इति च मन्त्रवर्णः। आदेशः अत्र ब्रााह्मणम्, आदेष्टव्यविशेषानादिशतीति। अथर्वणाङ्गिरसा च दृष्टा मन्त्रा ब्रााह्मणं च शान्तिकपौष्टिकादिप्रतिष्ठाहेतुकर्मप्रधानत्वात् पुच्छं प्रतिष्ठा। तदप्येष श्लोको भवति मनोमयात्मप्रकाशकः पूर्ववत्।।"},{"ref":"25.45","t":"इति तृतीयानुवाकभाष्यम्।।"},{"ref":"25.46","t":"॥ चतुर्थोऽनुवाकः ॥"},{"ref":"25.47","t":"यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न बिभेति कदाचनेति । तस्यैष एव शारीर आत्मा ।"},{"ref":"25.48","t":"यः पूर्वस्य तस्माद्वा एतस्मान्मनोमयात् । अन्योऽन्तर आत्मा विज्ञानमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव ।"},{"ref":"25.49","t":"तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य श्रद्धैव शिरः । ऋतं दक्षिणः पक्षः । सत्यमुत्तरः पक्षः । योग आत्मा ।"},{"ref":"25.50","t":"महः पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥ १ ॥"},{"ref":"25.51","t":"यतो वाचो निवर्तन्ते अप्राप्य मनसा सहेत्यादि। तस्य पूर्वस्य प्राणमयस्य एष एव आत्मा शारीरः शरीरे प्राणमये भवः शारीरः। कः? य एष मनोमयः। तस्माद्वा एतस्मादिति पूर्ववत्। अन्योऽन्तर आत्मा विज्ञानमयः मनोमयस्याभ्यन्तरो विज्ञानमयः। मनोमयो वेदात्मा उक्तः। वेदार्थविषया बुद्धिर्निश्चयात्मिका विज्ञानम्, तच्चाध्यवसायलक्षणमन्तःकरणस्य धर्मः, तन्मयः निश्चयविज्ञानैः प्रमाणस्वरूपैर्निर्विर्तितः आत्मा विज्ञानमयः प्रमाणविज्ञानपूर्वको हि यज्ञादिः तायते। यज्ञादिहेतुत्वं च वक्ष्यति श्लोकेन। निश्चयविज्ञानवतो हि कर्तव्येष्वर्थेषु पूर्वं श्रद्धा उपपद्यते। सा सर्वकर्तव्यानां प्राथम्यात् शिर इव शिरः। ऋतसत्ये यथाव्याख्याते एव। योगः युक्तिः समाधानम् आत्मैव आत्मा। आत्मवतो हि युक्तस्य समाधानवतः अङ्गानीव श्रद्धादीनि यथार्थप्रतिपत्तिक्षमाणि भवन्ति। तस्मात्समाधानं योग आत्मा विज्ञानमयस्य। महः पुच्छं प्रतिष्ठा। मह इति महत्तत्त्वं प्रथमजम्, ‘महद्यक्षं प्रथमजं वेद ‘ इति श्रुत्यन्तरात्, पुच्छं प्रतिष्ठा कारणत्वात्। कारणं हि कार्याणां प्रतिष्ठा, यथा वृक्षवीरुधां पृथिवी। सर्वविज्ञानानां च महत्तत्त्वं कारणम्। तेन तद्विज्ञानमयस्यात्मनः प्रतिष्ठा। तदप्येष श्लोको भवति पूर्ववत्। यथा अन्नमयादीनां ब्रााह्मणोक्तानां प्रकाशकाः श्लोकाः, एवं विज्ञानमयस्यापि।।"},{"ref":"25.52","t":"इति चतुर्थानुवाकभाष्यम्।।"},{"ref":"25.53","t":"॥ पञ्चमोऽनुवाकः ॥"},{"ref":"25.54","t":"विज्ञानं यज्ञं तनुते । कर्माणि तनुतेऽपि च । विज्ञानं देवाः सर्वे । ब्रह्म ज्येष्ठमुपासते । विज्ञानं ब्रह्म चेद्वेद ।"},{"ref":"25.55","t":"तस्माच्चेन्न प्रमाद्यति शरीरे पाप्मनो हित्वा । सर्वान्कामान्समश्नुत इति । तस्यैष एव शारीर आत्मा । यः पूर्वस्य ।"},{"ref":"25.56","t":"तस्माद्वा एतस्माद्विज्ञानमयात् । अन्योऽन्तर आत्माऽऽनन्दमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव ।"},{"ref":"25.57","t":"तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य प्रियमेव शिरः । मोदो दक्षिणः पक्षः । प्रमोद उत्तरः पक्षः ।"},{"ref":"25.58","t":"आनन्द आत्मा । ब्रह्म पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥ १ ॥"},{"ref":"25.59","t":"विज्ञानं यज्ञं तनुते, विज्ञानवान्हि यज्ञं तनोति श्रद्धापूर्वकम्; अतो विज्ञानस्य कर्तृत्वं तनुत इति। कर्माणि च तनुते। यस्माद्विज्ञानकर्तृकं सर्वम्, तस्माद्युक्तं विज्ञानमय आत्मा ब्राह्मेति। किंच, विज्ञानं ब्राह्म सर्वे देवाः इन्द्रादयः ज्येष्ठम्, प्रथमजत्वात्; सर्ववृत्तीनां वा तत्पूर्वकत्वात्प्रथमजं विज्ञानं ब्राह्म उपासते ध्यायन्ति, तस्मिन्विज्ञानमये ब्राह्मण्यभिमानं कृत्वा उपासत इत्यर्थः। तस्मात्ते महतो ब्राह्मण उपासनात् ज्ञानैश्वर्यवन्तो भवन्ति। तच्च विज्ञानं ब्राह्म चेत् यदि वेद विजानाति; न केवलं वेदैव, तस्मात् ब्राह्मणः चेत् न प्रमाद्यति; बाह्रेष्वनात्मस्वात्मा भावितः; तस्मात्प्राप्तं विज्ञानमये ब्राह्मण्यात्मभावनायाः प्रमदनम्; तन्निवृत्त्यर्थमुच्यते — तस्माच्चेन्न प्रमाद्यतीति। अन्नमयादिष्वात्मभावं हित्वा केवले विज्ञानमये ब्राह्मण्यात्मत्वं भावयन्नास्ते चेदित्यर्थः। ततः किं स्यादिति, उच्यते — शरीरे पाप्मनो हित्वा; शरीराभिमाननिमित्ता हि सर्वे पाप्मानः; तेषां च विज्ञानमये ब्राह्मण्यात्माभिमानात् निमित्तापाये हानमुपपद्यते, छत्रापाय इव च्छायायाः। तस्मात् शरीराभिमाननिमित्तान्सर्वान् पाप्मनः शरीरप्रभवान् शरीरे एव हित्वा विज्ञानमयब्राह्मस्वरूपापन्नः तत्स्थान् सर्वान् कामान् विज्ञानमयेनैवात्मना समश्नुते सम्यग्भुङ्क्ते इत्यर्थः। तस्य पूर्वस्य मनोमयस्य आत्मा एष एव शरीरे मनोमये भवः शारीरः। कः? य एष विज्ञानमयः। तस्माद्वा एतस्मादित्युक्तार्थम्। आनन्दमय इति कार्यात्मप्रतीतिः, अधिकारात् मयट्शब्दाच्च। अन्नादिमया हि कार्यात्मनो भौतिका इहाधिकृताः। तदधिकारपतितश्चायमानन्दमयः। मयट् चात्र विकारार्थे दृष्टः, यथा अन्नमय इत्यत्र। तस्मात्कार्यात्मा आनन्दमयः प्रत्येतव्यः। संक्रमणाच्च। ‘आनन्दमयमात्मानमुपसंक्रामति ‘ इति वक्ष्यति। कार्यात्मनां च संक्रमणमन्नात्मनां दृष्टम्। संक्रमणकर्मत्वेन च आनन्दमय आत्मा श्रूयते, यथा ‘अन्नमयमात्मानमुपसंक्रामति ‘ इति। न च आत्मन एवोपसंक्रमणम्, अधिकारविरोधात्। असंभवाच्च। न ह्रात्मनैव आत्मन उपसंक्रमणं संभवति, स्वात्मनि भेदाभावात्; आत्मभूतं च ब्राह्म संक्रमितुः। शिरआदिकल्पनानुपपत्तेश्च। न हि यथोक्तलक्षणे आकाशादिकारणे अकार्यपतिते शिरआद्यवयवरूपकल्पना उपपद्यते। ‘अदृश्येऽनात्म्येऽनिरुक्तेऽनिलयने <em>अस्थूलमनणु</em> नेति नेत्यात्मा ‘ इत्यादिविशेषापोहश्रुतिभ्यश्च। मन्त्रोदाहरणानुपपत्तेश्च। न हि, प्रियशिरआद्यवयवविशिष्टे प्रत्यक्षतोऽनुभूयमाने आनन्दमये आत्मनि ब्राह्मणि नास्ति ब्राह्मेत्याशङ्काभावात् ‘असन्नेव स भवति असद्ब्राह्मेति वेद चेत् ‘ इति मन्त्रोदाहरणमुपपद्यते। ‘ब्राह्म पुच्छं प्रतिष्ठा ‘ इत्यपि चानुपपन्नं पृथग्ब्राह्मणः प्रतिष्टात्वेन ग्रहणम्। तस्मात्कार्यपतित एवानन्दमयः, न पर एवात्मा। आनन्द इति विद्याकर्मणोः फलम्, तद्विकार आनन्दमयः। स च विज्ञानमयादान्तरः, यज्ञादिहेतोर्विज्ञानमयादस्यान्तरत्वश्रुतेः। ज्ञानकर्मणोर्हि फलं भोक्त्रर्थत्वादान्तरतमं स्यात्; आन्तरतमश्च आनन्दमय आत्मा पूर्वभ्यः। विद्याकर्मणोः प्रियाद्यर्थत्वाच्च। प्रियादिप्रयुक्ते हि विद्याकर्मणी; तस्मात्प्रियादीनां फलरूपाणामात्मसंनिकर्षात् विज्ञानमयादस्यभ्यन्तरत्वमुपपद्यते; प्रियादिवासनानिर्वर्तितो ह्रात्मा आनन्दमयो विज्ञानमयाश्रितः स्वप्ने उपलभ्यते। तस्य आनन्दमयस्यात्मनः इष्टपुत्रादिदर्शनजं प्रियं शिर इव शिरः, प्राधान्यात्। मोद इति प्रियलाभनिमित्तो हर्षः। स एव च प्रकृष्टो हर्षः प्रमोदः। आनन्द इति सुखसामान्यम् आत्मा प्रियादीनां सुखावयवानाम्, तेष्वनुस्यूतत्वात्। आनन्द इति परं ब्राह्म; तद्धि शुभकर्मणा प्रत्युपस्थाप्यमाने पुत्रमित्रादिविषयविशेषोपाधौ अन्तःकरणवृत्तिविशेषे तमसा अप्रच्छाद्यमाने प्रसन्ने अभिव्यज्यते। तद्विषयसुखमिति प्रसिद्धं लोके। तद्वृत्तिविशेषप्रत्युपस्थापकस्य कर्मणोऽनवस्थितत्वात् सुखस्य क्षणिकत्वम्। तद्यदन्तःकरणं तपसा तमोघ्नेन विद्यया ब्राह्मचर्येण श्रद्धया च निर्मलत्वमापद्यते यावत्, तावत् विविक्ते प्रसन्ने अन्तःकरणे आनन्दविशेष उत्कृष्यते विपुलीभवति। वक्ष्यति च—’रसौ वै सः, रसँ् ह्रेवायं लब्ध्वानन्दी भवति, एष ह्रेवानन्दयाति,"},{"ref":"25.60","t":"एतस्यैवानन्दस्यान्यानि भूतानि मात्रामुपजीवन्ति ‘ इति श्रुत्यन्तरात्। एवं च कामोपशमोत्कर्षापेक्षया शतगुणोत्तरोत्तरोत्कर्षः आनन्दस्य वक्ष्यते। एवं च उत्कृष्यमाणस्य आनन्दमयस्यात्मनः परमार्थब्राह्मविज्ञानापेक्षया ब्राह्म परमेव यत्प्रकृतं सत्यज्ञानानन्तलक्षणम्, यस्य च प्रतिपत्त्यर्थं पञ्च अन्नादिमयाः कोशा उपन्यस्ताः, यच्च तेभ्य आभ्यन्तरम्, येन च ते सर्वे आत्मवन्तः, तत् ब्राह्म पुच्छं प्रतिष्ठा। तदेव च सर्वस्याविद्यापरिकल्पितस्य द्वैतस्य अवसानभूतम् अद्वैतं ब्राह्म प्रतिष्ठा, आनन्दमयस्य एकत्वावसानत्वात्। अस्ति तदेकमविद्याकल्पितस्य द्वैतस्यावसनाभूतमद्वैतं ब्राह्म प्रतिष्ठा पुच्छम्। तदेतस्मिन्नप्यर्थे एष श्लोको भवति।।"},{"ref":"25.61","t":"इति पञ्चमानुवाकभाष्यम्।।"},{"ref":"25.62","t":"॥ षष्ठोऽनुवाकः ॥"},{"ref":"25.63","t":"असन्नेव स भवति असद्ब्रह्मेति वेद चेत् । ब्रह्मेति चेद्वेद । सन्तमेनं ततो विदुरिति । तस्यैष एव शारीर आत्मा ।"},{"ref":"25.64","t":"यः पूर्वस्य अथातोऽनुप्रश्नाः । उताविद्वानमुं लोकं प्रेत्य । कश्चन गच्छी३ । आहो विद्वानमुं लोकं प्रेत्य कश्चित्समश्नुता ३ उ ।"},{"ref":"25.65","t":"सोऽकामयत । बहुभ्यां प्रजायेयेति । स तपोऽतप्यत । स तपस्तप्त्वा । इदँ सर्वमसृजत । यदिदं किञ्च । तत्सृष्ट्वा ।"},{"ref":"25.66","t":"तदेवानुप्राविशत् । तदनुप्रविश्य । सच्च त्यच्चाभवत् । निरुक्तं चानिरुक्तं च । निलयनं चानिलयनं च । विज्ञानं चाविज्ञानं च ।"},{"ref":"25.67","t":"सत्यं चानृतं च । सत्यमभवत् । यदिदं किञ्च । तत्सत्यमित्याचक्षते । तदप्येष श्लोको भवति ॥ १ ॥"},{"ref":"25.68","t":"असन्नेव असत्सम एव, यथा असन् अपुरुषार्थसंबन्धी, एवं सः भवति अपुरुषार्थसंबन्धी। कोऽसौ? यः असत् अविद्यमानं ब्राह्म इति वेद विजानाति चेत् यदि। तद्विपर्ययेण यत्सर्वविकल्पास्पदं सर्वप्रवृत्तिबीजं सर्वविशेषप्रत्यस्तमितमपि, अस्ति तत् ब्राह्म इति वेद चेत्, कुतः पुनराशङ्का तन्नास्तित्वे? व्यवहारातीतत्वं ब्राह्मण इति ब्राूमः। व्यवहारविषये हि वाचारम्भणमात्रे अस्तित्वभावितबुद्धिः तद्विपरीते व्यवहारातीते नास्तित्वमपि अस्तित्वभावितबुद्धिः तद्विपरीते व्यवहारातीते नास्तित्वमपि प्रतिपद्यते। यथा ‘ घटादिव्र्यवहारविषयतयोपपन्नः सन्, तद्विपरीतः असन् ‘ इति प्रसिद्धम्, एवं तत्सामान्यादिहापि स्याद्ब्राह्मणो नास्तित्वं प्रत्याशङ्का। तस्मादुच्यते — अस्ति ब्राह्मेति चेद्वेदेति। किं पुनः स्यात्तदस्तीति विजानतः? तदाह — सन्तं विद्यमानं ब्राह्मस्वरूपेण परमार्थसदात्मापन्नम् एनम् एवंविदं विदुः ब्राह्मविदः। ततः तस्मात् अस्तित्ववेदनात् सः अन्येषां ब्राह्मवद्विज्ञेयो भवतीत्यर्थः। अथवा यो नास्ति ब्राह्मेति मन्यते, स सर्वस्यैव सन्मार्गस्य वर्णाश्रमादिव्यवस्थालक्षणस्य नास्तित्वं प्रतिपद्यते; ब्राह्मप्रतिपत्त्यर्थत्वात्तस्य। अतः नास्तिकः सः असन् असाधुरुच्यते लोके। तद्विपरीतः सन् यः अस्ति ब्राह्मेति चेद्वेद, स तदब्राह्मप्रतिपत्तिहेतुं सन्मार्गं वर्णाश्रमादिव्यवस्थालक्षणं श्रद्दधानतया यथावत्प्रतिपद्यते यस्मात्, ततः तस्मात् सन्तं साधुमार्गस्थम् एनं विदुः साधवः। तस्मादस्तीत्येव ब्राह्म प्रतिपत्तव्यमिति वाक्यार्थः। तस्य पूर्वस्य विज्ञानमयस्य एष एव शरीरे विज्ञानमये भवः शारीरः आत्मा। कोऽसौ? य एष आनन्दमयः। तं प्रति नास्त्याशङ्का नास्तित्वे। अपोढसर्वविशेषत्वात्तु ब्राह्मणो नास्तित्वं प्रत्याशङ्का युक्ता; सर्वसाम्याच्च ब्राह्मणः। यस्मादेवम्, अतः तस्मात् अथ अनन्तरं श्रोतुः शिष्यस्य अनुप्रश्नाः आचार्योक्तिमनु एते प्रश्नाः। सामान्यं हि ब्राह्म आकाशादिकारणत्वात् विदुषः अविदुषश्च; अतः अविदुषोऽपि ब्राह्मप्राप्तिराशङ्कयते — उत अपि अविद्वान् अमुं लोकं परमात्मानम् इतः प्रेत्य कश्चन, चनशब्दः अप्यर्थे, अविद्वानपि गच्छति प्राप्नोति? ‘ किं वा न गच्छति? ‘ इति द्वितीयोऽपि प्रश्नो द्रष्टव्यः, अनुप्रश्ना इति बहुवचनात्। विद्वांसं प्रत्यन्यौ प्रश्नौ — यद्यविद्वान्सामान्यं कारणमपि ब्राह्म न गच्छति, अतो विदुषोऽपि ब्राहृागमनमाशङ्कयते; अतस्तं प्रति प्रश्नः — आहो विद्वानिति। उकारं च वक्ष्यमाणमधस्तादपकृष्य तकारं च पूर्वस्मादुतशब्दाद्व्यासज्य आहो इत्येतस्मात्पूर्वमुतशब्दं संयोज्य पृच्छति — उताहो विद्वानिति। विद्वान् ब्राह्मविदपि कश्चित् इतः प्रेत्य अमुं लोकं समश्नुते प्राप्नोति। समश्नुते उ इत्येवं स्थिते, अयादेशे यलोपे च कृते, अकारस्य प्लुतिः — समश्नुता 3 उ इति। विद्वान्समश्नुते अमुं लोकम्; किं वा, यथा अविद्वान्, एवं विद्वानपि न समश्नुते इत्यपरः प्रश्नः। द्वावेव वा प्रश्नौ विद्वदविद्वद्विषयौ; बहुवचनं तु सामथ्र्यप्राप्तप्रश्नान्तरापेक्षया घटते। ‘ असद्ब्राह्मेति वेद चेत् <em>अस्ति ब्राह्मेति चेद्वेद ‘ इति श्रवणादस्ति नास्तीति संशयः। ततः अर्थप्राप्तः किमस्ति नास्तीति प्रथमोऽनुप्रश्नः। ब्राह्मणः अपक्षपातित्वात् अविद्वान्गच्छति न गच्छतीति द्वितीयः। ब्राह्मणः समत्वेऽपि अविदुष इव विदुषोऽप्यगमनमाशङ्कय किं विद्वान्समश्नुते न समश्नुते इति तृतीयोऽनुप्रश्नः।।</em>"},{"ref":"25.69","t":"एतेषां प्रतिवचनार्थ उत्तरो ग्रन्थ आरभ्यते। तत्र अस्तित्वमेव तावदुच्यते। यच्चोक्तम्, ‘ सत्यं ज्ञानमनन्तं ब्राह्म ‘ इति, तत्र च कथं सत्यत्वमित्येतद्वक्तव्यमिति इदमुच्यते। सत्त्वोक्त्यैव सत्यत्वमुच्यते। उक्तं हि सदेव सत्यमिति; तस्मात्सत्त्वोक्त्यैव सत्यत्वमुच्यते। कथमेवमर्थता अवगम्यते अस्य ग्रन्थस्य? शब्दानुगमात्। अनेनैव ह्रर्थेनान्वितानि उत्तरवाक्यानि—’तत्सत्यमित्याचक्षते <em>यदेष आकाश आनन्दो न स्यात् ‘ इत्यादीनि। तत्र असदेव ब्राह्मेत्याशङ्कयते। कस्मात्? यदस्ति, तद्विशेषतो गृह्रते; यथा घटादि। यन्नास्ति, तन्नोपलभ्यते; यथा</em>"},{"ref":"25.70","t":"शशविषाणादि। तथा नोपलभ्यते ब्राह्म; तस्माद्विशेषतः अग्रहणान्नास्तीति। तन्न, आकाशादिकारणत्वाद्ब्राह्मणः। न नास्ति ब्राह्म। कस्मात्? आकाशादि हि सर्वं कार्यं ब्राह्मणो जातं गृह्रते; यस्माच्च जायते किंचित्, तदस्तीति दृष्टं लोके, यथा घटाङ्कुरादिकारणं मृद्बीजादि; तस्मादाकाशादिकारणत्वादस्ति ब्राह्म। न चासतो जातं किंचिद्गृह्रते लोके कार्यम्। असतश्चेन्नामरूपादि कार्यम्, निरात्मकत्वान्नोपलभ्येत; उपलभ्यते तु; तस्मादस्ति ब्राह्म। असतश्चेत्कार्यं गृह्रमाणमपि असदन्वितमेव स्यात्; न चैवम्; तस्मादस्ति ब्राह्म। तत्र ‘कथमसतः सज्जायेत ‘ इति श्रुत्यन्तरमसतः सज्जन्मासंभवमन्वाचष्टे न्यायतः। तस्मात्सदेव ब्राह्मेति युक्तम्। तद्यदि मृद्बीजादिवत् कारणं स्यात्, अचेतनं तर्हि। न; कामयितृत्वात्। न हि कामयित्रचेतनमस्ति लोके। सर्वज्ञं हि ब्राह्मेत्यवोचाम्; अतः कामयितृत्वोपपत्तिः। कामयितृत्वादस्मदादिवदनाप्तकाममिति चेत्, न; स्वातन्त्र्यात्। यथा अन्यान्परवशीकृत्य कामादिदोषाः प्रवर्तयन्ति, न तथा ब्राह्मणः प्रवर्तकाः कामाः। कथं तर्हि? सत्यज्ञानलक्षणाः स्वात्मभूतत्वाद्विशुद्धाः। न तैब्र्राह्म प्रवत्र्यते; तेषां तु तत्प्रवर्तकं ब्राह्म प्राणिकर्मापेक्षया। तस्मात्स्वातन्त्र्यं कामेषु ब्राह्मणः; अतो न अनाप्तकामं ब्राह्म। साधनान्तरानपेक्षत्वाच्च। यथा अन्येषामनात्मभूता धर्मादिनिमित्तापेक्षाः कामाः स्वात्मव्यतिरिक्तकार्यकरणसाधनान्तरापेक्षाश्च, न तथा ब्राह्मणः। किं तर्हि? स्वात्मनोऽनन्याः। तदेतदाह — सोऽकामयत। सः आत्मा यस्मादाकाशः संभूतः, अकामयत कामितवान्। कथम्? बहु प्रभूतं स्यां भवेयम्। कथमेकस्यार्थान्तराननुप्रवेशे बहुत्वं स्यादिति, उच्यते — प्रजायेय उत्पद्येय। न हि पुत्रोत्पत्तेरिवार्थान्तरविषयं बहुभवनम्। कथं तर्हि? आत्मस्थानभिव्यक्तनामरूपाभिव्यक्त्या। यदा आत्मस्थे अनभिव्यक्ते नामरूपे व्याक्रियेते, तदा आत्मस्वरूपापरित्यागेनैव ब्राह्मणः अप्रविभक्त्देशकाले सर्वावस्थासु व्याक्रियेते। तदेतन्नामरूपव्याकरणं ब्राह्मणो बहुभवनम्। नान्यथा निरवयवस्य ब्राह्मणो बहुत्वापत्तिरुपपद्यते अल्पत्वं वा, यथा आकाशस्याल्पत्वं बहुत्वं च वस्त्वन्तरकृतमेव। अतः तद्द्वारेणैवात्मा बहु भवति। न ह्रात्मनोऽन्यदनात्मभूतं तत्प्रविभक्तदेशकालं सूक्ष्मं व्यवहितं विप्रकृष्टं भूतं भवद्भविष्यद्वा वस्तु विद्यते। अतः नामरूपे सर्वावस्थे ब्राह्मणैवात्मवती। न ब्राह्म तदात्मकम्। ते तत्प्रत्याख्याने न स्त एवेति तदात्मके उच्येते। ताभ्यां च उपाधिभ्यां ज्ञातृज्ञेयज्ञानशब्दार्थादिसर्वसंव्यवहारभाग्ब्राह्म। सः आत्मा एवंकामः सन् तपः अतप्यत। तप इति ज्ञानमुच्यते, ‘यस्य ज्ञानमयं तपः ‘ इति श्रुत्यन्तरात्। आप्तकामत्वाच्च इतरस्य असंभव एव तपसः। तत्तपः अतप्यत तप्तवान्, सृज्यमानजगद्रचनादिविषयामालोचनामकरोदात्मेत्यर्थः। सः एवमालोच्य तपः तप्त्वा प्राणिकर्मादिनिमित्तानुरूपम् इदं सर्वं जगत् देशतः कालतः नाम्ना रूपेण च यथानुभवं सर्वैः प्राणिभिः सर्वावस्थैरनुभूयमानम् असृजत सृष्टवान्। यदिदं किंच यÏत्कचेदमविशिष्टम्, तत् इदं जगत् सृष्ट्वा, किमकरोदिति, उच्यते — तदेव सृष्टं जगत् अनुप्राविशदिति।।"},{"ref":"25.71","t":"तत्रैतच्चिन्त्यम् — कथमनुप्राविशदिति। किम्, यः रुाष्टा, स तेनैवात्मनानुप्राविशत् उत अन्येनेति? किं तावद्युक्तम्? क्त्वाप्रत्ययश्रवणात्, यः रुाष्टा स एवानुप्राविशदिति। ननु न युक्तं मृद्वच्चेत्कारणं ब्राह्म, तदात्मकत्वात्कार्यस्य, कारणमेव हि कार्यात्मना परिणमते; अतः अप्रविष्टस्यैव कार्योत्पत्तेरूध्र्वं पृथक्कारणस्य पुनः प्रवेशोऽनुपपन्नः। न हि घटपरिणामव्यतिरेकेण मृदो घटे प्रवेशोऽस्ति। यथा घटे चूर्णात्मना मृदोऽनुप्रवेशः, एवमनेन आत्मना नामरूपकार्ये अनुप्रवेश आत्मनः इति चेत्, श्रुत्यन्तराच्च ‘ अनेन जीवेनात्मनानुप्रविश्य ‘ इति; नैवं युक्तम्, एकत्वाद्ब्राह्मणः। मृदात्मनस्त्वनेकत्वात् सावयवत्वाच्च युक्तो घटे मृदश्चूर्णात्मनानुप्रवेशः, मृदश्चूर्णस्य अप्रविष्टदेशत्वाच्च। न त्वात्मन एकत्वे सति निरवयवत्वादप्रविष्टदेशाभावाच्च प्रवेश उपपद्यते; कथं तर्हि प्रवेशः स्यात्? युक्तश्च प्रवेशः, श्रुतत्वात्—’तदेवानुप्राविशत् ‘ इति। सावयवमेवास्तु; तर्हि सावयवत्वात् मुखे हस्तप्रवेशवत् नामरूपकार्ये जीवात्मनानुप्रवेशो युक्त एवेति चेत्, न; अशून्यदेशत्वात्। न हि कार्यात्मना परिणतस्य नामरूपकार्यदेशव्यतिरेकेण आत्मशून्यः प्रदेशोऽस्ति, यं प्रविशेज्जीवात्मना। कारणमेव चेत्प्रविशेत्, जीवात्मत्वं जह्रात्, यथा घटो मृत्प्रवेशे घटत्वं जहाति। ‘तदेवानुप्राविशत् ‘ इति च श्रुतेर्न कारणानुप्रवेशो युक्तः। कार्यान्तरमेव स्यादिति चेत् — तदेवानुप्राविशदिति जीवात्मरूपं कार्यं नामरूपपरिणतं कार्यान्तरमेव आपद्यत इति चेत्, न; विरोधात्। न हि घटो घटान्तरमापद्यते, व्यतिरेकश्रुतिविरोधाच्च। जीवस्य नामरूपकार्यव्यतिरेकानुवादिन्यः श्रुतयो विरुध्येरन्; तदापत्तौ मोक्षासंभवाच्च। न हि यतो मुच्यमानः, तदेव आपद्यते। न हि शृङ्खलापत्तिः बद्धस्य तस्करादेः। बाह्रान्तर्भेदेन परिणतमिति चेत् — तदेव कारणं ब्राह्म शरीराद्याधारत्वेन तदन्तर्जीवात्मना आधेयत्वेन च परिणतमिति चेत्, न; बहिष्ठस्य प्रवेशोपपत्तेः। न हि यो"},{"ref":"25.72","t":"यस्यान्तःस्थः स एव तत्प्रविष्ट उच्यते। बहिष्ठस्यानुप्रवेशः स्यात्, प्रवेशशब्दार्थस्यैवं दृष्टत्वात् — यथा गृहं कृत्वा प्राविशदिति। जलसूर्यकादिप्रतिबिम्बवत् प्रवेशः स्यादिति चेत्, न; अपरिच्छिन्नत्वादमूर्तत्वाच्च। परिच्छिन्नस्य मूर्तस्यान्यस्य अन्यत्र प्रसादस्वभावके जलादौ सूर्यकादिप्रतिबिम्बोदयः स्यात्, न त्वात्मनः; अमूर्तत्वात्, आकाशादिकारणस्य आत्मनः व्यापकत्वात्। तद्विप्रकृष्टदेशप्रतिबिम्बाधारवस्त्वन्तराभावाच्च प्रतिबिम्बवत्प्रवेशो न युक्तः। एवं तर्हि नैवास्ति प्रवेशः; न च गत्यन्तरमुपलभामहे, ‘ तदेवानुप्राविशत् ‘ इति श्रुतेः। श्रुतिश्च नोऽतीन्द्रियविषये विज्ञानोत्पत्तौ निमित्तम्। न चास्माद्वाक्यात् यत्नवतामपि विज्ञानमुत्पद्यते। हन्त तह्र्रनर्थकत्वादपोह्रमेतद्वाक्यम् ‘ तत्सृष्ट्वा तदेवानुप्राविशत् ‘ इति; न, अन्यार्थत्वात्। किमर्थमस्थाने चर्चा? प्रकृतो ह्रन्यो विवक्षितोऽस्य वाक्यार्थः अस्ति; स स्मर्तव्यः—’ ब्राह्मविदाप्नोति परम् <em>सत्यं ज्ञानमनन्तं ब्राह्म</em> यो वेद निहितं गुहायाम् ‘ इति। तद्विज्ञानं च विवक्षितम्; प्रकृतं च तत्। ब्राह्मस्वरूपावगमाय च आकाशाद्यन्नमयान्तं कार्यं प्रदर्शितम्; ब्राहृावगमश्च आरब्धः। तत्र अन्नमयादात्मनोऽन्योऽन्तर आत्मा प्राणमयः, तदन्तर्मनोमयो विज्ञानमय इति विज्ञानगुहायां प्रवेशितः; तत्र च आनन्दमयो विशिष्ट आत्मा प्रदर्शितः। अतः परमानन्दमयलिङ्गाधिगमद्वारेण आनन्दविवृद्धयवसान आत्मा। ब्राह्म पुच्छं प्रतिष्ठा सर्वविकल्पास्पदो निर्विकल्पोऽस्यामेव गुहायामधिगन्तव्य इति तत्प्रवेशः प्रकल्प्यते। न ह्रन्यत्रोपलभ्यते ब्राह्म, निर्विशेषत्वात्; विशेषसंबन्धो ह्रुपलब्धिहेतुर्दृष्टः — यथा राहोश्चन्द्रार्कविशेषसंबन्धः। एवमन्तःकरणगुहात्मसंबन्धो ब्राह्मण उपलब्धिहेतुः, संनिकर्षात्, अवभासात्मकत्वाच्च अन्तःकरणस्य। यथा च आलोकविशिष्टघटाद्युपलब्धिः, एवं बुद्धिप्रत्ययालोकविशिष्टात्मोपलब्धिः स्यात्; तस्मात् उपलब्धिहेतौ गुहायां निहितमिति प्रकृतमेव। तद्वृत्तिस्थानीये त्विह पुनस्तत्सृष्ट्वा तदेवानुप्राविशदित्युच्यते।।"},{"ref":"25.73","t":"तदेवेदमाकाशादिकारणं कार्यं सृष्ट्वा तदनुप्रविष्टमिवान्तर्गुहायां बुद्धौ द्रष्टृ श्रोतृ मन्तृ विज्ञात्रित्येवं विशेषवदुपलभ्यते। स एव तस्य प्रवेशः; तस्मादस्ति तत्कारणं ब्राह्म। अतः अस्तित्वादस्तीत्येवोपलब्धव्यं तत्। तत् कार्यमनुप्रविश्य; किम्? सच्च मूर्तं त्यच्च अमूर्तम् अभवत्। मूर्तामूर्ते ह्रव्याकृतनामरूपे आत्मस्थे अन्तर्गतेन आत्मना व्याक्रियेते मूर्तामूर्तशब्दवाच्ये। ते आत्मना त्वप्रविभक्तदेशकाले इति कृत्वा आत्मा ते अभवदित्युच्यते। किं च, निरुक्तं चानिरुक्तं च, निरुक्तं नाम निष्कृष्य समानासमानजातीयेभ्यः देशकालविशिष्टतया इदं तदित्युक्तम्; अनिरुक्तं तद्विपरीतम्; निरुक्तानिरुक्ते अपि मूर्तामूर्तयोरेव विशेषणे। यथा सच्च त्यच्च प्रत्यक्षपरोक्षे, तथा निलयनं चानिलयनं च। निलयनं नीडम् आश्रयः मूर्तस्यैव धर्मः; अनिलयनं तद्विपरीतम् अमूर्तस्यैव धर्मः। त्यदनिरुक्तानिलनानि अमूर्तधर्मत्वेऽपि व्याकृतविषयाण्येव, सर्गोत्तरकालबावश्रवणात्। त्यदिति प्राणाद्यनिरुक्तं तदेवानिलयनं च। अतो विशेषणानि अमूर्तस्य व्याकृतविषयाण्येवैतानि। विज्ञानं चेतनम्; अविज्ञानं तद्रहितमचेतनं पाषाणादि। सत्यं च व्यवहारविषयम्, अधिकारात्; न परमार्थसत्यम्; एकमेव हि परमार्थसत्यं ब्राह्म। इह पुनः व्यवहारविषयमापेक्षिकं सत्यम्, मृगतृष्णिकाद्यनृतापेक्षया उदकादि सत्यमुच्यते। अनृतं च तद्विपरीतम्। किं पुनः? एतत्सर्वमभवत्, सत्यं परमार्थसत्यम्; किं पुनस्तत्? ब्राह्म, ‘सत्यं ज्ञानमनन्तं ब्राह्म ‘ इति प्रकृतत्वात्। यस्मात् सत्त्यदादिकं मूर्तामूर्तधर्मजातं यÏत्कचेदं सर्वमविशिष्टं विकारजातमेकमेव सच्छब्दवाच्यं ब्राहृाभवत्, तद्व्यतिरेकेणाभावान्नामरूपविकारस्य, तस्मात् तत् ब्राह्म सत्यमित्याचक्षते ब्राह्मविदः। अस्ति नास्तीत्यनुप्रश्नः प्रकृतः; तस्य प्रतिवचनविषये एतदुक्तम्—’आत्माकामयत बहु स्याम् ‘ इति। स यथाकामं च आकाशादिकार्यं सत्त्यदादिलक्षणं सृष्ट्वा तदनुप्रविश्य पश्यञ्श्रृण्वन्मन्वानो विजानन् बह्वभवत्; तस्मात् तदेवेदमाकाशादिकारणं कार्यस्थं परमे व्योमन् ह्मदयगुहायां निहितं तत्प्रत्ययावभासविशेषेणोपलभ्यमानमस्तीत्येवं विजानीयादित्युक्तं भवति। तत् एतस्मिन्नर्थे ब्रााह्मणोक्ते एषः श्लोकः मन्त्रः भवति। यथा पूर्वेष्वन्नमयाद्यात्मप्रकाशकाः पञ्चस्वपि, एवं सर्वान्तरमात्मास्तित्वप्रकाशकोऽपि मन्त्रः कार्यद्वारेण भवति।।"},{"ref":"25.74","t":"इति षष्ठानुवाकभाष्यम्।।"},{"ref":"25.75","t":"॥ सप्तमोऽनुवाकः ॥"},{"ref":"25.76","t":"असद्वा इदमग्र आसीत् । ततो वै सदजायत । तदात्मानँ स्वयमकुरुत । तस्मात्तत्सुकृतमुच्यत इति । यद्वै तत् सुकृतम् ।"},{"ref":"25.77","t":"रसो वै सः । रसँ ह्येवायं लब्ध्वाऽऽनन्दी भवति । को ह्येवान्यात्कः प्राण्यात् । यदेष आकाश आनन्दो न स्यात् ।"},{"ref":"25.78","t":"एष ह्येवानन्दयाति । यदा ह्येवैष एतस्मिन्नदृश्येऽनात्म्येऽनिरुक्तेऽनिलयनेऽभयं प्रतिष्ठां विन्दते । अथ सोऽभयं गतो भवति ।"},{"ref":"25.79","t":"यदा ह्येवैष एतस्मिन्नुदरमन्तरं कुरुते । अथ तस्य भयं भवति । तत्त्वेव भयं विदुषोऽमन्वानस्य । तदप्येष श्लोको भवति ॥१॥"},{"ref":"25.80","t":"असद्वा इदमग्र आसीत्। असदिति व्याकृतनामरूपविशेषविपरीतरूपम् अव्याकृतं ब्राह्म उच्यते; न पुनरत्यन्तमेवासत्। न ह्रसतः सज्जन्मास्ति। इदम् इति नामरूपविशेषवद्व्याकृतं जगत्; अग्रे पूर्वं प्रागुत्पत्तेः ब्राह्मैव असच्छब्दवाच्यमासीत्। ततः असतः वै सत् प्रविभक्तनामरूपविशेषम् अजायत उत्पन्नम्। किं ततः प्रविभक्तं कार्यमिति — पितुरिव पुत्रः? नेत्याह। तत् असच्छब्दवाच्यं स्वयमेव आत्मानमेव अकुरुत कृतवत्। यस्मादेवम्, तस्मात् तत् ब्राह्मैव सुकृतं स्वयं कर्तृ उच्यते। स्वयं कर्तृ ब्राह्मेति प्रसिद्धं लोके सर्वकारणत्वात्। यस्माद्वा स्वयमकरोत्सर्वं सर्वात्मना, तस्मात्पुण्यरूपेणापि तदेव ब्राह्म कारणं सुकृतम् उच्यते। सर्वथापि तु फलसंबन्धादिकारणं सुकृतशब्दवाच्यं प्रसिद्धं लोके। यदि पुण्यं यदि वा अन्यत् सा प्रसिद्धिः नित्ये चेतनकारणे सति उपपद्यते, तस्मादस्ति ब्राह्म, सुकृतप्रसिद्धेरिति। इतश्चास्ति; कुतः? रसत्वात्। कुतो रसत्वप्रसिद्धिब्र्राह्मण इत्यत आह — यद्वै तत्सुकृतं रसौ वै सः। रसो नाम तृप्तिहेतुः आनन्दकरो मधुराम्लादिः प्रसिद्धो लोके। रसमेव हि अयं लब्ध्वा प्राप्य आनन्दी सुखी भवति। नासत आनन्दहेतुत्वं दृष्टं लोके। बाह्रानन्दसाधनरहिता अपि अनीहा निरेषणा ब्रााह्मणा बाह्ररसलाभादिव सानन्दा दृश्यन्ते विद्वांसः; नूनं ब्राह्मैव रसस्तेषाम्। तस्मादस्ति तत्तेषामानन्दकारणं रसवद्ब्राह्म। इतश्चास्ति; कुतः? प्राणनादिक्रियादर्शनात्। अयमपि हि पिण्डो जीवतः प्राणेन प्राणिति अपानेन अपानिति। एवं वायवीया ऐन्द्रियकाश्च चेष्टाः संहतैः कार्यकरणैर्निर्वत्र्यमाना दृश्यन्ते। तच्चैकार्थवृत्तित्वेन संहननं नान्तरेण चेतनमसंहतं संभवति, अन्यत्रादर्शनात्। तदाह — यत् यदि एषः आकाशे परमे व्योम्नि गुहायां निहित आनन्दो न स्यात् न भवेत्, को ह्रेव लोके अन्यात् अपानचेष्टां कुर्यादित्यर्थः। कः प्राण्यात् प्राणनं वा कुर्यात्; तस्मादस्ति तद्ब्राह्म, यदर्थाः कार्यकरणप्राणनादिचेष्टाः; तत्कृत एव च आनन्दो लोकस्य। कुतः? एष ह्रेव पर आत्मा आनन्दयाति आनन्दयति सुखयति लोकं धर्मानुरूपम्। स एवात्मा आनन्दरूपोविद्यया परिच्छिन्नो विभाव्यते प्राणिभिरित्यर्थः। भयाभयहेतुत्वाद्विद्वदविदुषोरस्ति तद्ब्राह्म। सद्वस्ताश्रयणेन हि अभयं भवति; नासद्वस्त्वाश्रयणेन भयनिवृत्तिरुपपद्यते। कथमभयहेतुत्वमिति, उच्यते — यदा ह्रेव यस्मात् एषः साधकः एतस्मिन् ब्राह्मणि — किंविशिष्टे? अदृश्ये दृश्यं नाम द्रष्टव्यं विकारः, दर्शनार्थत्वाद्विकारस्य; न दृश्यम् अदृश्यम्, अविकारइत्यर्थः। एतस्मिन्नदृश्ये अविकारेऽविषयभूते, अनात्म्ये अशरीरे, यस्माददृश्यं तस्मादनात्म्यम्, यस्मादनात्म्यं तस्मादनिरुक्तम्; विशेषो हि निरुच्यते; विशेषश्च विकारः; अविकारं च ब्राह्म, सर्वविकारहेतुत्वात्; तस्मात् अनिरुक्तम्। यत् एवम्, तस्मादनिलयनं निलयनं नीड आश्रयः न निलयनम् अनिलयनम् अनाधारं तस्मिन् एतस्मिन् अदृश्येऽनात्म्येऽनिरुक्तेऽनिलयने सर्वकार्यधर्मविलक्षणे ब्राह्मणीति वाक्यार्थः। अभयमिति क्रियाविशेषणम्। अभयामिति वा लिङ्गान्तरं परिणम्यते। प्रतिष्ठां स्थितिमात्मभावं विन्दते लभते। अथ तदा सः तस्मिन्नानात्वस्य भयहेतोरविद्याकृतस्यादर्शनादभयं गतो भवति। स्वरूपप्रतिष्ठो ह्रसौ यदा भवति, तदा नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति। अन्यस्य ह्रन्यतो भयं भवति, न आत्मन एव आत्मनो भयं युक्तम्; तस्मात् आत्मैव आत्मनः अभयकारणम्। सर्वतो हि निर्भया ब्रााह्मणा दृश्यन्ते सत्सु भयहेतुषु; तच्चायुक्तमसति भयत्राणे ब्राह्मणि। तस्मात्तेषामभयदर्शनादस्ति तदभयकारणं ब्राह्मेति। कदा असौ अभयं गतो भवति साधकः? यदा नान्यत्पश्यति आत्मनि च अन्तरं भेदं न कुरुते, तदा अभयं गतो भवतीत्यभिप्रायः। यदा पुनरविद्यावस्थायां हि यस्मात् एषः अविद्यावान् अविद्यया प्रत्युपस्थापितं वस्तु तैमिरिकद्वितीयचन्द्रवत्पश्यत्यात्मनि च एतस्मिन् ब्राह्मणि, उत अपि, अरम् अल्पमपि, अन्तरं छिद्रं भेददर्शनं कुरुते; भेददर्शनमेव हि भयकारणम्; अल्पमपि भेदं पश्यतीत्यर्थः। अथ तस्माद्भेददर्शनाद्धेतोः तस्य"},{"ref":"25.81","t":"भेददर्शिनः आत्मनो भयं भवति। तस्मादात्मैवात्मनो भयकारणमविदुषः; तदेतदाह — तत् ब्राह्म त्वेव भयं भेददर्शिनो विदुषः ईश्वरोऽन्यो मत्तः अहमन्यः संसारीत्येवंविदुषः भेददृष्टमीश्वराख्यं तदेव ब्राह्म अल्पमप्यन्तरं कुर्वतः भयं भवति एकत्वेन अमन्वानस्य। तस्मात् विद्वानप्यविद्वानेवासौ, योऽयमेकमभिन्नमात्मतत्त्वं न पश्यति। उच्छेदहेतुदर्शनाद्धयुच्छेद्याभिमतस्य भयं भवति; अनुच्छेद्यो ह्रुच्छेदहेतुः; तत्र असत्युच्छेदहेतौ उच्छेद्ये न तद्दर्शनकार्यं भयं युक्तम्। सर्वं च जगद्भयवद्दृश्यते। तस्माज्जगतो भयदर्शनाद्गम्यते — नूनं तदस्ति भयकारणमुच्छेदहेतुरनुच्छेद्यात्मकम्, यतो जगद्बिभेतीति। तत् एतस्मिन्नप्यर्थे एषः श्लोकः भवति।।"},{"ref":"25.82","t":"इति सप्तमानुवाकभाष्यम्।।"},{"ref":"25.83","t":"॥ अष्टमोऽनुवाकः ॥"},{"ref":"25.84","t":"भीषाऽस्माद्वातः पवते । भीषोदेति सूर्यः । भीषाऽस्मादग्निश्चेन्द्रश्च । मृत्युर्धावति पञ्चम इति । सैषाऽऽनन्दस्य मीमाँसा भवति ।"},{"ref":"25.85","t":"युवा स्यात्साधुयुवाऽध्यायकः । आशिष्ठो द्रढिष्ठो बलिष्ठः । तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात् । स एको मानुष आनन्दः ।"},{"ref":"25.86","t":"ते ये शतं मानुषा आनन्दाः । स एको मनुष्यगन्धर्वाणामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं मनुष्यगन्धर्वाणामानन्दाः ।"},{"ref":"25.87","t":"स एको देवगन्धर्वाणामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं देवगन्धर्वाणामानन्दाः । स एकः पितृणां चिरलोकलोकानामानन्दः ।"},{"ref":"25.88","t":"स एक आजानजानां देवानामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतमाजानजानां देवानामानन्दाः ।"},{"ref":"25.89","t":"स एकः कर्मदेवानां देवानामानन्दः । ये कर्मणा देवानपि यन्ति । श्रोत्रियस्य चाकामहतस्य । ते ये शतं कर्मदेवानां देवानामानन्दाः ।"},{"ref":"25.90","t":"स एको देवानामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं देवानामानन्दाः । स एक इन्द्रस्याऽऽनन्दः । श्रोत्रियस्य चाकामहतस्य ।"},{"ref":"25.91","t":"ते ये शतमिन्द्रस्याऽऽनन्दाः । स एको बृहस्पतेरानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं बृहस्पतेरानन्दाः । स एकः प्रजापतेरानन्दः ।"},{"ref":"25.92","t":"श्रोत्रियस्य चाकामहतस्य । ते ये शतं प्रजापतेरानन्दाः । स एको ब्रह्मण आनन्दः । श्रोत्रियस्य चाकामहतस्य । स यश्चायं पुरुषे ।"},{"ref":"25.93","t":"यश्चासावादित्ये । स एकः । स य एवंवित् । अस्माल्लोकात्प्रेत्य । एतमन्नमयमात्मानमुपसङ्क्रामति । एतं प्राणमयमात्मानमुपसङ्क्रामति ।"},{"ref":"25.94","t":"एतं मनोमयमात्मानमुपसङ्क्रामति । एतं विज्ञानमयमात्मानमुपसङ्क्रामति । एतमानन्दमयमात्मानमुपसङ्क्रामति । तदप्येष श्लोको भवति ॥ १ ॥"},{"ref":"25.95","t":"निरस्ते त्वविद्याकृते विषयविषयिविभागे, विद्यया स्वाभाविकः परिपूर्णः एकः आनन्दः अद्वैतः भवतीत्येतमर्थं विभावयिष्यन्नाह — युवा प्रथमवयाः; साधुयुवेति साधुश्चासौ युवा चेति यूनो विशेषणम्; युवाप्यसाधुर्भवति साधुरप्ययुवा, अतो विशेषणं युवा स्यात्साधुयुवेति; अध्यायकः अधीतवेदः। आशिष्ठः आशास्तृतमः; दृढिष्ठः दृढतमः; बलिष्ठः बलवत्तमः; एवमाध्यात्मिकसाधनसंपन्नः। तस्येयं पृथिवी उर्वी सर्वा वित्तस्य वित्तेनोपभोगसाधनेन दृष्टार्थेनादृष्टार्थेन च कर्मसाधनेन संपन्ना पूर्णा राजा पृथिवीपतिरित्यर्थः। तस्य च य आनन्दः, सः एकः मानुषः मनुष्याणां प्रकृष्टः एक आनन्दः। ते ये शतं मानुषा आनन्दाः, स एको मनुष्यगन्धर्वाणामानन्दः; मानुषानन्दात् शतगुणेनोत्कृष्टः मनुष्यगन्धर्वाणामानन्दः भवति। मनुष्याः सन्तः कर्मविद्याविशेषात् गन्धर्वत्वं प्राप्ता मनुष्यगन्धर्वाः। ते ह्रन्तर्धानादिशक्तिसंपन्नाः सूक्ष्मकार्यकरणाः; तस्मात्प्रतिघाताल्पत्वं तेषां द्वन्द्वप्रतिघातशक्तिसाधनसंपत्तिश्च। ततः अप्रतिहन्यमानस्य प्रतीकारवतः मनुष्यगन्धर्वस्य स्याच्चित्तप्रसादः। तत्प्रसादविशेषात्सुखविशेषाभिव्यक्तिः। एवं पूर्वस्याः पूर्वस्या भूमेरुत्तरस्यामुत्तरस्यां भूमौ प्रसादविशेषतः शतगुणेन आनन्दोत्कर्ष उपपद्यते। प्रथमं तु अकामहताग्रहणं मनुष्यविषयभोगकामानभिहतस्य श्रोत्रियस्य मनुष्यानन्दात् शतगुणेन आनन्दोत्कर्षः मनुष्यगन्धर्वेण तुल्यो वक्तव्य इत्येवमर्थम्। साधुयुवा अध्यायक इति श्रोत्रियत्वावृजिनत्वे गृह्रेते। ते ह्रविशिष्टे सर्वत्र। अकामहतत्वं तु विषयोत्कर्षापकर्षतः सुखोत्कर्षापकर्षाय विशेष्यते। अतः अकामहतग्रहणम्, तद्विशेषतः शतगुणसुखोत्कर्षोपलब्धेः अकामहतत्वस्य परमानन्दप्राप्तिसाधनत्वविधानार्थम्। व्याख्यातमन्यत्। देवगन्धर्वा जातित एव। चिरलोकलोकानामिति पितॄणां विशेषणम्। चिरकालस्थायी लोको येषां पितॄणाम्, ते चिरलोकलोका इति। आजान इति देवलोकः तस्मिन्नाजाने जाता आजानजा देवाः, स्मार्तकर्मविशेषतो देवस्थानेषु जाताः। कर्मदेवा ये वैदिकेन कर्मणा अग्निहोत्रादिना केवलेन देवानपियन्ति। देवा इति त्रयस्त्रिशद्धविर्भुजः; इन्द्रस्तेषां स्वामी; तस्य आचार्यो बृहस्पतिः। प्रजापतिः विराट् त्रैलोक्यशरीरो ब्राहृा समष्टिव्यष्टिरूपः संसारमण्डलव्यापी। यत्रैते"},{"ref":"25.96","t":"आनन्दभेदा एकतां गच्छन्ति, धर्मश्च तन्निमित्तः ज्ञानं च तद्विषयम् अकामहतत्वं च निरतिशयं यत्र, स एष हिरण्यगर्भो ब्राहृा, तस्यैष आनन्दः श्रोत्रियेण अवृजिनेन अकामहेतन च सर्वतः प्रत्यक्षमुपलभ्यते। तस्मादेतानि त्रीणि साधनानीत्यवगम्यते। तत्र श्रोत्रित्वावृजिनत्वे नियते, अकामहतत्वं तु उत्कृष्यत इति प्रकृष्टसाधनता अवगम्यते। तस्य अकामहतत्वप्रकर्षतश्चोपलभ्यमानः श्रोत्रियप्रत्यक्षो ब्राह्मण आनन्दः यस्य परमानन्दस्य मात्रा एकदेशः, ‘ एतस्यैवानन्दस्यान्यानि भूतानि मात्रामुपजीवन्ति ‘ इति श्रुत्यन्तरात्। स एष आनन्दः — यस्य मात्रा समुद्राम्भस इव विप्रुषः प्रविभक्ताः यत्रैकतां गताः — स एष परमानन्दः स्वाभाविकः, अद्वैतात्; आनन्दानन्दिनोश्च अविभागोऽत्र।।"},{"ref":"25.97","t":"॥ नवमोऽनुवाकः ॥"},{"ref":"25.98","t":"यतो वाचो निवर्तन्ते अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न बिभेत कुतश्चनेति । एतँ ह वाव न तपति । किमहँ साधु नाकरवम् ।"},{"ref":"25.99","t":"किमहं पापमकरवमिति । स य एवं विद्वानेते आत्मानँ स्पृणुते । उभे ह्येवैष एते आत्मानँ स्पृणुते । य एवं वेद । इत्युपनिषत् ॥ १ ॥"},{"sp":"HDR","t":"Third Vallî"},{"ref":"26.1","t":"॥ प्रथमोऽनुवाकः ॥"},{"ref":"26.2","t":"भृगुर्वै वारुणिः । वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तस्मा एतत्प्रोवाच । अन्नं प्राणं चक्षुः श्रोत्रं मनो वाचमिति ।"},{"ref":"26.3","t":"तँ होवाच । यतो वा इमानि भूतानि जायन्ते । येन जातानि जीवन्ति । यत्प्रयन्त्यभिसंविशन्ति । तद्विजिज्ञासस्व । तद् ब्रह्मेति ।"},{"ref":"26.4","t":"स तपोऽतप्यत । स तपस्तप्त्वा ॥ १ ॥"},{"ref":"26.5","t":"आख्यायिका विद्यास्तुतये, प्रियाय पुत्राय पित्रोक्तेति — भृगुर्वै वारुणिः। वै-शब्दः प्रसिद्धानुस्मारकः, भृगुरित्येवं नामा प्रसिद्धो अनुस्मार्यते, वारुणिः वरुणस्यापत्यं वारुणिः वरुणं पितरं ब्राह्म विजिज्ञासुः उपससार उपगतवान् — अधीहि भगवो ब्राह्म इत्यनेन मन्त्रेण। अधीहि अध्यापय कथय। स च पिता विधिवदुपसन्नाय तस्मै पुत्राय एतत् वचनं प्रोवाच — अन्नं प्राणं चक्षुः श्रोत्रम् मनो वाचम् इति। अन्नं शरीरं तदभ्यन्तरं च प्राणम् अत्तारम् अनन्तरमुपलब्धिसाधनानि चक्षुः श्रोत्रं मनो वाचम् इत्येतानि ब्राहृोपलब्धौ द्वाराण्युक्तवान्। उक्त्वा च द्वारभूतान्येतान्यन्नादीनि तं भृगुं होवाच ब्राह्मणो लक्षणम्। किं तत्? यतः यस्मात् वा इमानि ब्राहृादीनि स्तम्बपर्यन्तानि भूतानि जायन्ते, येन जातानि जीवन्ति प्राणान्धारयन्ति वर्धन्ते, विनाशकाले च यत्प्रयन्ति यद्ब्राह्म प्रतिगच्छन्ति, अभिसंविशन्ति तादात्म्यमेव प्रतिपद्यन्ते, उत्पत्तिस्थितिलयकालेषु यदात्मतां न जहति भूतानि, तदेतद्ब्राह्मणो लक्षणम्, तद्ब्राह्म विजिज्ञासस्व विशेषेण ज्ञातुमिच्छस्व; यदेवंलक्षणं ब्राह्म तदन्नादिद्वारेण प्रतिपद्यस्वेत्यर्थः। श्रुत्यन्तरं च—’प्राणस्य प्राणमुत चक्षुषश्चक्षुरुत श्रोत्रस्य श्रोत्रमन्नस्यान्नं मनसो ये मनो विदुस्ते निचिक्युब्र्राह्म पुराणमग्र्यम् ‘ इति ब्राहृोपलब्धौ द्वाराण्येतानीति दर्शयति। स भृगुः ब्राहृोपलब्धिद्वाराणि ब्राह्मलक्षणं च श्रुत्वा पितुः, तपो ब्राहृोपलब्धिसाधनत्वेन अतप्यत तप्तवान्। कुतः पुनरनुपदिष्टस्यैव तपसः साधनत्वप्रतिपत्तिर्भृगोः? सावशेषोक्तेः। अन्नादिब्राह्मणः प्रतिपत्तौ द्वारं लक्षणं च यतो वा इमानि इत्याद्युक्तवान्। सावशेषं हि तत्, साक्षाद्ब्राह्मणोऽनिर्देशात्। अन्यथा हि स्वरूपेणैव ब्राह्म निर्देष्टव्यं जिज्ञासवे पुत्राय इदमित्थंरूपं ब्राह्म इति; न चैवं निरदिशत्; किं तर्हि, सावशेषमेवोक्तवान्। अतोऽवगम्यते नूनं साधनान्तरमप्यपेक्षते पिता ब्राह्मविज्ञानं प्रतीति। तपोविशेषप्रतिपत्तिस्तु सर्वसाधकतमत्वात्; सर्वेषां हि नियतसाध्यविषयाणां साधनानां तप एव साधकतमं साधनमिति हि प्रसिद्धं लोके। तस्मात् पित्रा अनुपदिष्टमपि ब्राह्मविज्ञानसाधनत्वेन तपः प्रतिपेदे भृगुः। तच्च तपो बाह्रान्तःकरणसमाधानम्, तद्द्वारकत्वाद्ब्राह्मप्रतिपत्तेः, ‘मनसश्चेन्द्रियाणां च ह्रैकाग्र्यं परमं तपः। तज्ज्यायः सर्वधर्मेभ्यः स धर्मः पर उच्यते ‘ इति स्मृतेः। स च तपस्तप्त्वा।।"},{"ref":"26.6","t":"इति प्रथमानुवाकभाष्यम्।।"},{"ref":"26.7","t":"॥ द्वितीयोऽनुवाकः ॥"},{"ref":"26.8","t":"अन्नं ब्रह्मेति व्यजानात् । अन्नाद्ध्येव खल्विमानि भूतानि जायन्ते । अन्नेन जातानि जीवन्ति । अन्नं प्रयन्त्यभिसंविशन्तीति ।"},{"ref":"26.9","t":"तद्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति स तपोऽतप्यत ।"},{"ref":"26.10","t":"स तपस्तप्त्वा ॥ १ ॥"},{"ref":"26.11","t":"अन्नं बहति व्यजानात् विज्ञातवान्। तद्धि यतोक्तलक्षणोपेतम्। कथम्? अन्नाद्धयेव खलु इमानि भूतानि जायन्ते। अन्नेन जातानि जीवन्ति। अन्नं प्रयन्त्यभिसंविशन्तीति। तस्माद्युक्तमन्नस्य ब्राह्मत्वमित्यभिप्रायः। स एवं तपस्तप्त्वा, अन्नं ब्राह्मेति विज्ञाय लक्षणेन उपपत्त्या च पुनरेव संशयमापन्नः वरुणं पितरमुपसासर — अधीहि भगवो ब्राह्मेति। कः पुनः संशयहेतुरस्येति, उच्यते — अन्नस्योत्पत्तिदर्शनात्। तपसः पुनः पुनरुपदेशः साधनातिशयत्वावधारणार्थः। यावद्ब्राह्मणो लक्षणं निरतिशयं न भवति, यावच्च जिज्ञासा न निवर्तते, तावत्तप एव ते साधनम्; तपसैव ब्राह्म विजिज्ञासस्वेत्यर्थः। ऋज्वन्यत्।।"},{"ref":"26.12","t":"इति द्वितीयानुवाकभाष्यम्।।"},{"ref":"26.13","t":"॥ तृतीयोऽनुवाकः ॥"},{"ref":"26.14","t":"प्राणो ब्रह्मेति व्यजानात् । प्राणाद्ध्येव खल्विमानि भूतानि जायन्ते । प्राणेन जातानि जीवन्ति । प्राणं प्रयन्त्यभिसंविशन्तीति ।"},{"ref":"26.15","t":"तद्विज्ञाय पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति ।"},{"ref":"26.16","t":"स तपोऽतप्यत । स तपस्तप्त्वा ॥ १ ॥"},{"ref":"26.17","t":"॥ चतुर्थोऽनुवाकः ॥"},{"ref":"26.18","t":"मनो ब्रह्मेति व्यजानात् । मनसो ह्येव खल्विमानि भूतानि जायन्ते । मनसा जातानि जीवन्ति । मनः प्रयन्त्यभिसंविशन्तीति ।"},{"ref":"26.19","t":"तद्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति ।"},{"ref":"26.20","t":"स तपोऽतप्यत । स तपस्तप्त्वा ॥ १ ॥"},{"ref":"26.21","t":"॥ पञ्चमोऽनुवाकः ॥"},{"ref":"26.22","t":"विज्ञानं ब्रह्मेति व्यजानात् । विज्ञानाद्ध्येव खल्विमानि भूतानि जायन्ते । विज्ञानेन जातानि जीवन्ति । विज्ञानं प्रयन्त्यभिसंविशन्तीति ।"},{"ref":"26.23","t":"तद्विज्ञाय पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति ।"},{"ref":"26.24","t":"स तपोऽतप्यत । स तपस्तप्त्वा ॥ १ ॥"},{"ref":"26.25","t":"॥ षष्ठोऽनुवकः ॥"},{"ref":"26.26","t":"आनन्दो ब्रह्मेति व्यजानात् । आनन्दाध्येव खल्विमानि भूतानि जायन्ते । आनन्देन जातानि जीवन्ति । आनन्दं प्रयन्त्यभिसंविशन्तीति ।"},{"ref":"26.27","t":"सैषा भार्गवी वारुणी विद्या । परमे व्योमन्प्रतिष्ठिता । स य एवं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन महान् कीर्त्या ॥ १ ॥"},{"ref":"26.28","t":"एवं तपसा विशुद्धात्मा प्राणादिषु साकल्येन ब्राह्मलक्षणमपश्यन् शनैः शनैः अन्तरनुप्रविश्य अन्तरतममानन्दं ब्राह्म विज्ञातवान् तपसैव साधनेन भृगुः; तस्मात् ब्राह्म विजिज्ञासुना बाह्रान्तःकरणसमाधानलक्षणं परमं तपः साधनमनुष्ठेयमिति प्रकरणार्थः। अधुना आख्यायिकां च उपसंह्मत्य श्रुतिः स्वेन वचनेन आख्यायिकानिर्वत्र्यर्थमाचष्टे। सैषा भार्गवी भृगुणा विदिता वरुणेन प्रोक्ता वारुणी विद्या परमे व्योमन् ह्मदयाकाशगुहायां परमे आनन्दे अद्वैते प्रतिष्ठिता परिसमाप्ता अन्नमयादात्मनोऽधिप्रवृत्ता। य एवमन्योऽपि तपसैव साधनेन अनेनैव क्रमेण अनुप्रविश्य आनन्दं ब्राह्म वेद, स एवं विद्याप्रतिष्ठानात् प्रतितिष्ठति आनन्दे परमे ब्राह्मणि, ब्राह्मैव भवतीत्यर्थः। दृष्टं च फलं तस्योच्यते — अन्नवान् प्रभूतमन्नमस्य विद्यत इत्यन्नवान्; सत्तामात्रेण तु सर्वो हि अन्नावानिति विद्याया विशेषो न स्यात्। एवमन्नमत्तीत्यन्नादः, दीप्ताग्निर्भवतीत्यर्थः। महान्भवति। केन महत्त्वमित्यत आह — प्रजया पुत्रादिना पशुभिः गवाश्वादिभिः ब्राह्मवर्चसेन शमदमज्ञानादिनिमित्तेन तेजसा। महान्भवति कीत्र्या ख्यात्या शुभाचारनिमित्तया।।"},{"ref":"26.29","t":"इति षष्ठानुवाकभाष्यम्।।"},{"ref":"26.30","t":"॥ सप्तमोऽनुवाकः ॥"},{"ref":"26.31","t":"अन्नं न निन्द्यात् । तद्व्रतम् । प्राणो वा अन्नम् । शरीरमन्नादम् । प्राणे शरीरं प्रतिष्ठितम् । शरीरे प्राणः प्रतिष्ठितः । तदेतदन्नमन्ने प्रतिष्ठितम् ।"},{"ref":"26.32","t":"स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन महान् कीर्त्या ॥ १ ॥"},{"ref":"26.33","t":"किं च, अन्नेन द्वारभूतेन ब्राह्म विज्ञातं यस्मात्, तस्मात् गुरुमिव अन्नं न निन्द्यात्; तत् अस्य एवं ब्राह्मविदो व्रतम् उपदिश्यते। व्रतोपदेशो अन्नस्तुतये, स्तुतिभाक्त्वं च अन्नत्य ब्राहृोपलब्ध्युपायत्वात्। प्राणो वा अन्नम्, शरीरान्तर्भावात्प्राणस्य। यत् यस्यान्तः प्रतिष्ठितं भवति, तत्तस्यान्नं भवती ति। शरीरे च प्राणः प्रतिष्ठितः, तस्मात् प्राणोऽन्नं शरीरमन्नादम्। तथा शरीरमप्यन्नं प्राणोऽन्नादः। कस्मात् प्राणे शरीरं प्रतिष्ठितम्? तन्निमित्तत्वाच्छरीरस्थितेः। तस्मात् तदेतत् उभयं शरीरं प्राणश्च अन्नमन्नादश्च। येनान्योन्यस्मिन्प्रतिष्ठितं तेनान्नम्; येनान्योन्यस्य प्रतिष्ठा तेनान्नादः। तस्मात् प्राणः शरीरं च उभयमन्नमन्नादं च। स य एवम् एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति अन्नान्नादात्मनैव। किं च, अन्नवानन्नादो भवतीत्यादि पूर्ववत्।।"},{"ref":"26.34","t":"इति सप्तमानुवाकभाष्यम्।।"},{"ref":"26.35","t":"॥ अष्टमोऽनुवाकः ॥"},{"ref":"26.36","t":"अन्नं न परिचक्षीत । तद्व्रतम् । आपो वा अन्नम् । ज्योतिरन्नादम् । अप्सु ज्योतिः प्रतिष्ठितम् । ज्योतिष्यापः प्रतिष्ठिताः ।"},{"ref":"26.37","t":"तदेतदन्नमन्ने प्रतिष्ठितम् । स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन महान् कीर्त्या ॥ १ ॥"},{"ref":"26.38","t":"अन्नं न परिचक्षीत न परिहरेत्। तद्व्रतं पूर्ववत्स्तुत्यर्थम्। तदेवं शुभाशुभकल्पनया अपरिह्यीयमाणं स्तुतं महीकृतमन्नं स्यात्। एवं यतोक्तमुत्तरेष्वपि आपो वा अन्नम् इत्यादिषु योजयेत्।।"},{"ref":"26.39","t":"इति अष्टमानुवाकभाष्यम्।।"},{"ref":"26.40","t":"॥ नवमोऽनुवाकः ॥"},{"ref":"26.41","t":"अन्नं बहु कुर्वीत । तद्व्रतम् । पृथिवी वा अन्नम् । आकाशोऽन्नादः । पृथिव्यामाकाशः प्रतिष्ठितः । आकाशे पृथिवी प्रतिष्ठिता ।"},{"ref":"26.42","t":"तदेतदन्नमन्ने प्रतिष्ठितम् । स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन महान्कीर्त्या ॥ १ ॥"},{"ref":"26.43","t":"अप्सु ज्योतिः इत्यब्ज्योतिषोरन्नान्नादगुणत्वेनोपासकस्य अन्नस्य बहुकरणं व्रतम्।।"},{"ref":"26.44","t":"इति नवमानुवाकभाष्यम्।।"},{"ref":"26.45","t":"॥ दशमोऽनुवकः ॥"},{"ref":"26.46","t":"न कञ्चन वसतौ प्रत्याचक्षीत । तद्व्रतम् । तस्माद्यया कया च विधया बह्वन्नं प्राप्नुयात् । अराध्यस्मा अन्नमित्याचक्षते ।"},{"ref":"26.47","t":"एतद्वै मुखतोऽन्नँराद्धम् । मुखतोऽस्मा अन्नँराध्यते । एतद्वै मध्यतोऽन्नँराद्धम् । मध्यतोऽस्मा अन्नँराध्यते । एदद्वा अन्ततोऽन्नँराद्धम् ।"},{"ref":"26.48","t":"अन्ततोऽस्मा अन्नँराध्यते ॥ १ ॥"},{"ref":"26.49","t":"तथा पृथिव्याकाशोपासकस्य वसतौ वसतिनिमित्तं कंचन कंचिदपि न प्रत्याचक्षीत, वसत्यर्थमागतं न निवारयेदित्यर्थः। वासे च दत्ते अवश्यं हि अशनं दातव्यम्। तस्माद्यया कया च विधया येन केन च प्रकारेण बह्वन्नं प्राप्नुयात् बह्वन्नसंग्रहं कुर्यादित्यर्थः। यस्मादन्नवन्तो विद्वांसः अभ्यागताय अन्नार्थिने अराधि संसिद्धम् अस्मै अन्नम् इत्याचक्षते, न नास्तीति प्रत्याख्यानं कुर्वन्ति, तस्माच्च हेतोः बह्वन्नं प्राप्नुयादिति पूर्वेण संबन्धः। अपि च अन्नदानस्य माहात्म्यमुच्यते — यथा यत्कालं प्रयच्छत्यन्नम्, तथा तत्कालमेव प्रत्युपनमते। कथमिति तदेतदाह — एतद्वै अन्नं मुखतः मुख्ये प्रथमे वयसि मुख्यया वा वृत्त्या पूजापुरःसरमभ्यागतायान्नार्थिने राद्धं संसिद्धं प्रयच्छतीति वाक्यशेषः। तस्य किं फलं स्यादिति, उच्यते — मुखतः पूर्वे वयसि मुख्यया वा वृत्त्या अस्मै अन्नदाय अन्नं राध्यते; यथादत्तमुपतिष्ठत इत्यर्थः। एवं मध्यतो मध्यमे वयसि मध्यमेन च उपचारेण; तथा अन्ततः अन्ते वयसि जघन्येन च उपचारेण परिभवेन तथैवास्मै राध्यते संसिध्यत्यन्नम्।।"},{"ref":"26.50","t":"य एवं वेद । क्षेम इति वाचि । योगक्षेम इति प्राणापानयोः । कर्मेति हस्तयोः । गतिरिति पादयोः । विमुक्तिरिति पायौ ।"},{"ref":"26.51","t":"इति मानुषीः समाज्ञाः । अथ दैवीः । तृप्तिरिति वृष्टौ । बलमिति विद्युति ॥ २ ॥"},{"ref":"26.52","t":"य एवं वेद य एवमन्नस्य यथोक्तं माहात्म्यं वेद तद्दानस्य च फलम्, तस्य यथोक्तं फलमुपनमते। इदानीं ब्राह्मण उपासनप्रकारः उच्यते — क्षेम इति वाचि। क्षेमो नाम उपात्तपरिरक्षणम्। ब्राह्म वाचि क्षेमरूपेण प्रतिष्ठितमित्युपास्यम्। योगक्षेम इति, योगः अनुपात्तस्योपादानम्। तौ हि योगक्षेमौ प्राणपानयोः बलवतोः सतोर्भवतः यद्यपि, तथापि न प्राणापाननिमित्तावेव; किं तर्हि, ब्राह्मनिमित्तौ। तस्माद्ब्राह्म योगक्षेमात्मना प्राणापानयोः प्रतिष्ठितमित्युपास्यम्। एवमुत्तरेष्वन्येषु तेन तेन आत्मना ब्राह्मैवोपास्यम्। कर्मणो ब्राह्मनिर्वत्र्यत्वात् हस्तयोः कर्मात्मना ब्राह्म प्रतिष्ठितमित्युपास्यम्। गतिरिति पादयोः। विमुक्तिरिति पायौ। इत्येता मानुषीः मनुष्येषु भवा मानुष्याः समाज्ञाः, आध्यात्मिक्यः समाज्ञा ज्ञानानि विज्ञानान्युपासनानीत्यर्थः। अथ अनन्तरं दैवीः दैव्यः देवेषु भवाः समाज्ञा उच्यन्ते। तृप्तिरिति वृष्टौ। वृष्टेरन्नादिद्वारेण तृप्तिहेतुत्वाद्ब्राह्मैव तृप्त्यात्मना वृष्टौ व्यवस्थितमित्युपास्यम्; तथा अन्येषु तेन तेनात्मना ब्राह्मैवोपास्यम्। तथा बलरूपेण विद्युति।।"},{"ref":"26.53","t":"यश इति पशुषु । ज्योतिरिति नक्षत्रेषु । प्रजातिरमृतमानन्द इत्युपस्थे । सर्वमित्याकाशे । तत्प्रतिष्ठेत्युपासीत । प्रतिष्ठावान् भवति ।"},{"ref":"26.54","t":"तन्मह इत्युपासीत । महान्भवति । तन्मन इत्युपासीत । मानवान्भवति ॥ ३ ॥"},{"ref":"26.55","t":"यशोरूपेण पशुषु। ज्योतिरूपेण नक्षत्रेषु। प्रजातिः अमृतम् अमृतत्वप्राप्तिः पुत्रेण ऋणविमोक्षद्वारेण आनन्दः सुखमित्येतत्सर्वमुपस्थनिमित्तं ब्राह्मैव अनेनात्मना उपस्थे प्रतिष्ठितमित्युपास्यम्। सर्वं हि आकाशे प्रतिष्ठितम्; अतो यत्सर्वमाकाशे तद्ब्राह्मैवेत्युपास्यम्; तच्चाकाशं ब्राह्मैव। तस्मात् तत् सर्वस्य प्रतिष्ठेत्युपासीत। प्रतिष्ठागुणोपासनात् प्रतिष्ठावान् भवति। एवं सर्वेष्वपि। यद्यत्राधिगतं फलम्, तत् ब्राह्मैव; तदुपासनांत्तद्वान्भवतीति द्रष्टव्यम्; श्रुत्यन्तराच्च—’ तं यथा यथोपासते तदेव भवति ‘ इति। तन्मह इत्युपासीत। महः महत्त्वगुणवत् तदुपासीत। महान्भवति इत्युपासीत। मननं मनः। मानवान्भवति मननसमर्थो भवति।।"},{"ref":"26.56","t":"तन्नम इत्युपासीत । नम्यन्तेऽस्मै कामाः । तद्ब्रह्मेत्युपासीत । ब्रह्मवान्भवति । तद्ब्रह्मणः परिमर इत्युपासीत ।"},{"ref":"26.57","t":"पर्येण म्रियन्ते द्विषन्तः सपत्नाः । परि येऽप्रिया भ्रातृव्याः । स यश्चायं पुरुषे । यश्चासावादित्ये । स एकः ॥ ४ ॥"},{"ref":"26.58","t":"तन्नम इत्युपासीत नमनं नमः नमनगुणवत् तदुपासीत। नम्यन्ते प्रह्वीभवन्ति अस्मै उपासित्रे कामाः काम्यन्त इति भोग्या विषया इत्यर्थः। तद्ब्राह्मेत्युपासीत। ब्राह्म परिबृढतममित्युपासीत। ब्राह्मवान् तद्गुणो भवति। तद्ब्राह्मणः परिमर इत्युपासीत ब्राह्मणः परिमरः परिम्रियन्तेऽस्मिन्पञ्च देवता विद्युद्वृष्टिश्चन्द्रमा आदित्योऽग्निरित्येताः। अतः वायुः परिमरः, श्रुत्यन्तरप्रसिद्धेः। स एवायं वायुराकाशेनानन्य इत्याकाशो ब्राह्मणः परिमरः; तस्मादाकाशं वाय्वात्मानं ब्राह्मणः परिमर इत्युपासीत। एनम् एवविदं प्रतिस्पर्धिनो द्विषन्तः; अद्विषन्तोऽपि सपत्ना यतो भवन्ति, अतो विशेष्यन्ते द्विषन्तः; सपत्ना इति। एनं द्विषन्तः सपत्नाः ते परिम्रियन्ते प्राणान् जहति। किं च, ये च अप्रिया अस्य भ्रातृव्या अद्विषन्तोऽपि ते च परिम्रियन्ते।।"},{"ref":"26.59","t":"‘प्राणो वा अन्नं शरीरमन्नादम् ‘ इत्यारभ्य आकाशान्तस्य कार्यस्यैव अन्नान्नादत्वमुक्तम्। उक्तं नाम — किं तेन? तेनैतत्सिद्धं भवति — कार्यविषय एव भोज्यभोक्तृत्वकृतः संसारः, न त्वात्मनीति। आत्मनि तु भ्रान्त्या उपचर्यते। नन्वात्मापि परमात्मनः कार्यम्, ततो युक्तः तस्य संसार इति; न, असंसारिण एव प्रवेशश्रुतेः। ‘तत्सृष्ट्वा तदेवानुप्राविशत् ‘ इत्याकाशादिकारणस्य हि असंसारिण एव परमात्मनः कार्येष्वनुप्रवेशः श्रूयते। तस्मात्कार्यानुप्रविष्टो जीव आत्मा पर एव असंसारी; सृष्ट्वा अनुप्राविशदिति समानकर्तृत्वोपपत्तेश्च। सर्गप्रवेशक्रिययोश्चैकश्चेत्कर्ता, ततः क्त्वाप्रत्ययो युक्तः। प्रविष्टस्य तु भावान्तरापत्तिरिति चेत्, न; प्रवेशस्यान्यार्थत्वेन प्रत्याख्यातत्वात्। ‘अनेन जीवेन ‘ इति विशेषश्रुतेः धर्मान्तरेणानुप्रवेश इति चेत्, न; ‘तत्सत्यम् <em>स आत्मा</em> तत्त्वमसि ‘ इति सामानाधिकरण्यात्। दृष्टं जीवस्य संसारित्वमिति चेत्, न; उपलब्धुरनुपलभ्यत्वात्। संसारधर्माविशिष्ट आत्मोपलभ्यत इति चेत्, न; धर्माणां धर्मिणोऽव्यतिरेकात् कर्मत्वानुपपत्तेः। उष्णप्रकाशयोर्दाह्रप्रकाश्यत्वानुपपत्तिवत् त्रासादिदर्शनाद्दुःखित्वाद्यनुमीयत इति चेत्, न; त्रासादेर्दुःखस्य च उपलभ्यमानत्वात् नोपलब्धृधर्मत्वम्। कापिलकाणादादितर्कशास्त्रविरोध इति चेत्, न; तेषां मूलाभावे वेदविरोधे च भ्रान्तत्वोपपत्तेः। श्रुत्युपपत्तिभ्यां च सिद्धम् आत्मनोऽसंसारित्वम्, एकत्वाच्च। कथमेकत्वमिति, उच्यते — स यश्चायं पुरुषे यश्चासावादित्ये स एकः इत्येवमादि पूर्ववत्सर्वम्।।"},{"ref":"26.60","t":"स य एवंवित् । अस्माल्लोकात्प्रेत्य । एतमन्नमयमात्मानमुपसङ्क्रम्य । एतं प्राणमयमात्मानमुपसङ्क्रम्य । एतं मनोमयमात्मानमुपसङ्क्रम्य ।"},{"ref":"26.61","t":"एतं विज्ञानमयमात्मानमुपसङ्क्रम्य । एतमानन्दमयमात्मानमुपसङ्क्रम्य । इमाँल्लोकन्कामान्नी कामरूप्यनुसञ्चरन् ।"},{"ref":"26.62","t":"एतत् साम गायन्नास्ते । हा ३ वु हा ३ वु हा ३ वु ॥ ५ ॥"},{"ref":"26.63","t":"अहमन्नमहमन्नमहमन्नम् । अहमन्नादो३ऽहमन्नादो३ऽअहमन्नादः । अहँश्लोककृदहँश्लोककृदहँश्लोककृत् । अहमस्मि प्रथमजा ऋता३स्य ।"},{"ref":"26.64","t":"पूर्वं देवेभ्योऽमृतस्य ना३भायि । यो मा ददाति स इदेव मा३ऽऽवाः । अहमन्नमन्नमदन्तमा३द्मि । अहं विश्वं भुवनमभ्यभवा३म् ।"},{"ref":"26.65","t":"सुवर्णज्योतीः । य एवं वेद । इत्युपनिषत् ॥ ६ ॥"},{"ref":"26.66","t":"ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु मा विद्विषावहै ।"},{"ref":"26.67","t":"॥ ॐ शान्तिः शान्तिः शान्तिः ॥"},{"ref":"26.68","t":"॥ इति तैत्तिरीयॊपनिषत्समाप्ता ॥"},{"sp":"HDR","t":"First Adhyâya"},{"ref":"28.1","t":"ॐ शान्तिः शान्तिः शान्तिः ॥"},{"ref":"28.2","t":"अथ प्रथमोऽध्यायः ।"},{"ref":"28.3","t":"प्रथमं ब्राह्मणम् ।"},{"ref":"28.4","t":"उषा वा अश्वस्य मेध्यस्य शिरः ।"},{"ref":"28.5","t":"सूर्यश्चक्षुर्वातः प्राणो व्यात्तमग्निर्वैश्वानरः संवत्सर आत्माश्वस्य मेध्यस्य ।"},{"ref":"28.6","t":"द्यौः पृष्ठमन्तरिक्षमुदरं पृथिवी पाजस्यं दिशः पार्श्वे अवान्तरदिशः पर्शव ऋतवोऽङ्गानि मासाश्चार्धमासाश्च पर्वाण्यहोरात्राणि प्रतिष्ठा नक्षत्राण्यस्थीनि नभो मांसानि ।"},{"ref":"28.7","t":"ऊवध्यं सिकताः सिन्धवो गुदा यकृच्च क्लोमानश्च पर्वता ओषधयश्च वनस्पतयश्च लोमानि ।"},{"ref":"28.8","t":"उद्यन् पूर्वार्धो निम्लोचञ्जघनार्धः ।"},{"ref":"28.9","t":"यद्विजृम्भते तद्विद्योतते ।"},{"ref":"28.10","t":"यद्विधूनुते तत्स्तनयति ।"},{"ref":"28.11","t":"यन्मेहति तद्वर्षति ।"},{"ref":"28.12","t":"वागेवास्य वाक् ॥ बृह.१,१.१ ॥ (शतपथब्राह्मणम् १०.६.४.१ )"},{"ref":"28.13","t":"अहर्वा अश्वं पुरस्तान्महिमान्वजायत ।"},{"ref":"28.14","t":"तस्य पूर्वे समुद्रे योनिः ।"},{"ref":"28.15","t":"रात्रिरेनं पश्चान्महिमान्वजायत ।"},{"ref":"28.16","t":"तस्यापरे समुद्रे योनिर् ।"},{"ref":"28.17","t":"एतौ वा अश्वं महिमानावभितः सम्बभूवतुः ।"},{"ref":"28.18","t":"हयो भूत्वा देवानवहद्वाजी गन्धर्वानर्वासुरानश्वो मनुष्यान् ।"},{"ref":"28.19","t":"समुद्र एवास्य बन्धुः समुद्रो योनिः ॥ बृह.१,१.२ ॥"},{"ref":"28.20","t":"नैवेह किं चनाग्र आसीत् ।"},{"ref":"28.21","t":"मृत्युनैवेदमावृतमासीदशनायया ।"},{"ref":"28.22","t":"अशनाया हि मृत्युः ।"},{"ref":"28.23","t":"तन्मनोऽकुरुतात्मन्वी स्यामिति ।"},{"ref":"28.24","t":"सोऽर्चन्नचरत् ।"},{"ref":"28.25","t":"तस्यार्चत आपोऽजायन्त ।"},{"ref":"28.26","t":"अर्चते वै मे कमभूदिति ।"},{"ref":"28.27","t":"तदेवार्क्यस्यार्कत्वम् ।"},{"ref":"28.28","t":"कं ह वा अस्मै भवति य एवमेतदर्क्यस्यार्कत्वं वेद ॥ बृह. १,२.१ ॥"},{"ref":"28.29","t":"आपो वा अर्कः ।"},{"ref":"28.30","t":"तद्यदपां शर आसीत्तत्समहन्यत ।"},{"ref":"28.31","t":"सा पृथिव्यभवत् ।"},{"ref":"28.32","t":"तस्यामश्राम्यत् ।"},{"ref":"28.33","t":"तस्य श्रान्तस्य तप्तस्य तेजोरसो निरवर्तताग्निः ॥ बृह.१,२.२ ॥"},{"ref":"28.34","t":"स त्रेधात्मानं व्यकुरुतादित्यं तृतीयं वायुं तृतीयम् ।"},{"ref":"28.35","t":"स एष प्राणस्त्रेधाविहितः ।"},{"ref":"28.36","t":"तस्य प्राची दिक्शिरोऽसौ चासौ चेर्मौ ।"},{"ref":"28.37","t":"अथास्य प्रतीची दिक्पुच्छमसौ चासौ च सक्थ्यौ ।"},{"ref":"28.38","t":"दक्षिणा चोदीची च पार्श्वे ।"},{"ref":"28.39","t":"द्यौः पृष्ठमन्तरिक्षमुदरमियमुरः ।"},{"ref":"28.40","t":"स एषोऽप्सु प्रतिष्ठितः ।"},{"ref":"28.41","t":"यत्र क्व चैति तदेव प्रतितिष्ठत्येवं विद्वान् ॥ बृह. १,२.३ ॥"},{"ref":"28.42","t":"सोऽकामयत द्वितीयो म आत्मा जायेतेति ।"},{"ref":"28.43","t":"स मनसा वाचं मिथुनं समभवदशनाया मृत्युः ।"},{"ref":"28.44","t":"तद्यद्रेत आसीत्स संवत्सरोऽभवत् ।"},{"ref":"28.45","t":"न ह पुरा ततः संवत्सर आस ।"},{"ref":"28.46","t":"तमेतावन्तं कालमबिभर्यावान्त्संवत्सरः ।"},{"ref":"28.47","t":"तमेतावतः कालस्य परस्तादसृजत ।"},{"ref":"28.48","t":"तं जातमभिव्याददात् ।"},{"ref":"28.49","t":"स भाणकरोत् ।"},{"ref":"28.50","t":"सैव वागभवत् ॥ बृह. १,२.४ ॥"},{"ref":"28.51","t":"स ऐक्षत यदि वा इममभिमंस्ये कनीयोऽन्नं करिष्य इति ।"},{"ref":"28.52","t":"स तया वाचा तेनात्मनेदं सर्वमसृजत यदिदं किञ्च ऋचो यजूंषि सामानि छन्दांसि यज्ञान् प्रजां पशून् ।"},{"ref":"28.53","t":"स यद्यदेवासृजत तत्तदत्तुमध्रियत ।"},{"ref":"28.54","t":"सर्वं वा अत्तीति तददितेरदितित्वम् ।"},{"ref":"28.55","t":"सर्वस्यात्ता भवति सर्वमस्यान्नं भवति य एवमेतददितेरदितित्वं वेद ॥ बृह. १,२.५ ॥"},{"ref":"28.56","t":"सोऽकामयत भूयसा यज्ञेन भूयो यजेयेति ।"},{"ref":"28.57","t":"सोऽश्राम्यत् ।"},{"ref":"28.58","t":"स तपोऽतप्यत ।"},{"ref":"28.59","t":"तस्य श्रान्तस्य तप्तस्य यशो वीर्यमुदक्रामत् ।"},{"ref":"28.60","t":"प्राणा वै यशो वीर्यम् ।"},{"ref":"28.61","t":"तत्प्राणेषूत्क्रान्तेषु शरीरं श्वयितुमध्रियत ।"},{"ref":"28.62","t":"तस्य शरीर एव मन आसीत् ॥ बृह. १,२.६ ॥"},{"ref":"28.63","t":"सोऽकामयत मेध्यं म इदं स्यादात्मन्व्यनेन स्यामिति ।"},{"ref":"28.64","t":"ततोऽश्वः समभवत् ।"},{"ref":"28.65","t":"यदश्वत्तन्मेध्यमभूदिति तदेवाश्वमेधस्याश्वमेधत्वम् ।"},{"ref":"28.66","t":"एष ह वा अश्वमेधं वेद य एनमेवं वेद ।"},{"ref":"28.67","t":"तमनवरुध्यैवामन्यत ।"},{"ref":"28.68","t":"तं संवत्सरस्य परस्तादात्मन आलभत ।"},{"ref":"28.69","t":"पशून् देवताभ्यः प्रत्यौहत् ।"},{"ref":"28.70","t":"तस्मात्सर्वदेवत्यं प्रोक्षितं प्राजापत्यमालभन्ते ।"},{"ref":"28.71","t":"एष वा अश्वमेधो य एष तपति ।"},{"ref":"28.72","t":"तस्य संवत्सर आत्मा ।"},{"ref":"28.73","t":"अयमग्निरर्कः ।"},{"ref":"28.74","t":"तस्येमे लोका आत्मानः ।"},{"ref":"28.75","t":"तावेतावर्काश्वमेधौ ।"},{"ref":"28.76","t":"सो पुनरेकैव देवता भवति मृत्युरेव ।"},{"ref":"28.77","t":"अप पुनर्मृत्युं जयति ।"},{"ref":"28.78","t":"नैनं मृत्युराप्नोति ।"},{"ref":"28.79","t":"मृत्युरस्यात्मा भवति ।"},{"ref":"28.80","t":"सर्वमायुरेति ।"},{"ref":"28.81","t":"एतासां देवतानामेको भवति ॥ बृह. १,२.७ ॥"},{"ref":"28.82","t":"(उद्गीथब्राह्मणम्। वैराजब्राह्मणं वा।)"},{"ref":"28.83","t":"द्वया ह प्राजापत्या देवाश्चासुराश्च ततः कानीयसा एव देवा ज्यायसा असुराः ।"},{"ref":"28.84","t":"त एषु लोकेष्वस्पर्धन्त ।"},{"ref":"28.85","t":"ते ह देवा ऊचुर्हन्तासुरान् यज्ञ उद्गीथेनात्ययामेति ॥ बृह. १,३.१ ॥"},{"ref":"28.86","t":"ते ह वाचमूचुस्त्वं न उद्गायेति ।"},{"ref":"28.87","t":"तथेति तेभ्यो वागुदगायत् ।"},{"ref":"28.88","t":"यो वाचि भोगस्तं देवेभ्य आगायत् ।"},{"ref":"28.89","t":"यत्कल्याणं वदति तदात्मने ।"},{"ref":"28.90","t":"तेऽविदुरनेन वै न उद्गात्रात्येष्यन्तीति ।"},{"ref":"28.91","t":"तमभिद्रुत्य पाप्मनाविध्यन् ।"},{"ref":"28.92","t":"स यः स पाप्मा यदेवेदमप्रतिरूपं वदति ।"},{"ref":"28.93","t":"स एव स पाप्मा ॥ बृह. १,३.२ ॥"},{"ref":"28.94","t":"अथ ह प्राणमूचुस्त्वं न उद्गायेति ।"},{"ref":"28.95","t":"तथेति तेभ्यः प्राण उदगायत् ।"},{"ref":"28.96","t":"यः प्राणे भोगस्तं देवेभ्य आगायत् ।"},{"ref":"28.97","t":"यत्कल्याणं जिघ्रति तदात्मने ।"},{"ref":"28.98","t":"तेऽविदुरनेन वै न उद्गात्रात्येष्यन्तीति ।"},{"ref":"28.99","t":"तमभिद्रुत्य पाप्मनाविध्यन् ।"},{"ref":"28.100","t":"स यः स पाप्मा यदेवेदमप्रतिरूपं जिघ्रति ।"},{"ref":"28.101","t":"स एव स पाप्मा ॥ बृह. १,३.३ ॥"},{"ref":"28.102","t":"अथ ह चक्षुरूचुस्त्वं न उद्गायेति ।"},{"ref":"28.103","t":"तथेति तेभ्यश्चक्षुरुदगायत् ।"},{"ref":"28.104","t":"यश्चक्षुषि भोगस्तं देवेभ्य आगायत् ।"},{"ref":"28.105","t":"यत्कल्याणं पश्यति तदात्मने ।"},{"ref":"28.106","t":"तेऽविदुरनेन वै न उद्गात्रात्येष्यन्तीति ।"},{"ref":"28.107","t":"तमभिद्रुत्य पाप्मनाविध्यन् ।"},{"ref":"28.108","t":"स यः स पाप्मा यदेवेदमप्रतिरूपं पश्यति ।"},{"ref":"28.109","t":"स एव स पाप्मा ॥ बृह. १,३.४ ॥"},{"ref":"28.110","t":"अथ ह श्रोत्रमूचुस्त्वं न उद्गायेति ।"},{"ref":"28.111","t":"तथेति तेभ्यः श्रोत्रमुदगायत् ।"},{"ref":"28.112","t":"यः श्रोत्रे भोगस्तं देवेभ्य आगायत् ।"},{"ref":"28.113","t":"यत्कल्याणं शृणोति तदात्मने ।"},{"ref":"28.114","t":"तेऽविदुरनेन वै न उद्गात्रात्येष्यन्तीति ।"},{"ref":"28.115","t":"तमभिद्रुत्य पाप्मनाविध्यन् ।"},{"ref":"28.116","t":"स यः स पाप्मा ।"},{"ref":"28.117","t":"यदेवेदमप्रतिरूपं शृणोति ।"},{"ref":"28.118","t":"स एव स पाप्मा ॥ बृह. १,३.५ ॥"},{"ref":"28.119","t":"अथ ह मन ऊचुस्त्वं न उद्गायेति ।"},{"ref":"28.120","t":"तथेति तेभ्यो मन उदगायत् ।"},{"ref":"28.121","t":"यो मनसि भोगस्तं देवेभ्य आगायत् ।"},{"ref":"28.122","t":"यत्कल्याणं संकल्पयति तदात्मने ।"},{"ref":"28.123","t":"तेऽविदुरनेन वै न उद्गात्रात्येष्यन्तीति ।"},{"ref":"28.124","t":"तमभिद्रुत्य पाप्मनाविध्यन् ।"},{"ref":"28.125","t":"स यः स पाप्मा ।"},{"ref":"28.126","t":"यदेवेदमप्रतिरूपं संकल्पयति ।"},{"ref":"28.127","t":"स एव स पाप्मा ।"},{"ref":"28.128","t":"एवमु खल्वेता देवताः पाप्मभिरुपासृजन् ।"},{"ref":"28.129","t":"एवमेनाः पाप्मनाविध्यन् ॥ बृह. १,३.६ ॥"},{"ref":"28.130","t":"अथ हेममासन्यं प्राणमूचुस्त्वं न उद्गायेति ।"},{"ref":"28.131","t":"तथेति तेभ्य एष प्राण उदगायत् ।"},{"ref":"28.132","t":"तेऽविदुरनेन वै न उद्गात्रात्येष्यन्तीति ।"},{"ref":"28.133","t":"तमभिद्रुत्य पाप्मनाविव्यत्सन् ।"},{"ref":"28.134","t":"स यथाश्मानमृत्वा लोष्टो विध्वंसेतैवं हैव विध्वंसमाना विष्वञ्चो विनेशुः ।"},{"ref":"28.135","t":"ततो देवा अभवन्, परासुरा ।"},{"ref":"28.136","t":"भवत्यात्मना, परास्य द्विषन् भ्रातृव्यो भवति य एवं वेद ॥ बृह. १,३.७ ॥"},{"ref":"28.137","t":"ते होचुः क्व नु सोऽभूद्यो न इत्थमसक्तेति ।"},{"ref":"28.138","t":"अयमास्येऽन्तरिति ।"},{"ref":"28.139","t":"सोऽयास्य आङ्गिरसोऽङ्गानां हि रसः ॥ बृह. १,३.८ ॥"},{"ref":"28.140","t":"सा वा एषा देवता दूर्नाम ।"},{"ref":"28.141","t":"दूरं ह्यस्या मृत्युर् ।"},{"ref":"28.142","t":"दूरं ह वा अस्मान्मृत्युर्भवति य एवं वेद ॥ बृह. १,३.९ ॥"},{"ref":"28.143","t":"सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्य यत्रासां दिशामन्तस्तद्गमयां चकार ।"},{"ref":"28.144","t":"तदासां पाप्मनो विन्यदधात् ।"},{"ref":"28.145","t":"तस्मान्न जनमियान्नान्तमियान्नेत्पाप्मानं मृत्युमन्ववायानीति ॥ बृह. १,३.१० ॥"},{"ref":"28.146","t":"सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्याथैना मृत्युमत्यवहत् ॥ बृह. १,३.११ ॥"},{"ref":"28.147","t":"सा वै वाचमेव प्रथमामत्यवहत् ।"},{"ref":"28.148","t":"सा यदा मृत्युमत्यमुच्यत सोऽग्निरभवत् ।"},{"ref":"28.149","t":"सोऽयमग्निः परेण मृत्युमतिक्रान्तो दीप्यते ॥ बृह. १,३.१२ ॥"},{"ref":"28.150","t":"अथ प्राणमत्यवहत् ।"},{"ref":"28.151","t":"स यदा मृत्युमत्यमुच्यत स वायुरभवत् ।"},{"ref":"28.152","t":"सोऽयं वायुः परेण मृत्युमतिक्रान्तः पवते ॥ बृह. १,३.१३ ॥"},{"ref":"28.153","t":"अथ चक्षुरत्यवहत् ।"},{"ref":"28.154","t":"तद्यदा मृत्युमत्यमुच्यत स आदित्योऽभवत् ।"},{"ref":"28.155","t":"सोऽसावादित्यः परेण मृत्युमतिक्रान्तस्तपति ॥ बृह. १,३.१४ ॥"},{"ref":"28.156","t":"अथ श्रोत्रमत्यवहत् ।"},{"ref":"28.157","t":"तद्यदा मृत्युमत्यमुच्यत ता दिशोऽभवन् ।"},{"ref":"28.158","t":"ता इमा दिशः परेण मृत्युमतिक्रान्ताः ॥ बृह. १,३.१५ ॥"},{"ref":"28.159","t":"अथ मनोऽत्यवहत् ।"},{"ref":"28.160","t":"तद्यदा मृत्युमत्यमुच्यत स चन्द्रमा अभवत् ।"},{"ref":"28.161","t":"सोऽसौ चन्द्रः परेण मृत्युमतिक्रान्तो भाति ।"},{"ref":"28.162","t":"एवं ह वा एनमेषा देवता मृत्युमतिवहति य एवं वेद ॥ बृह. १,३.१६ ॥"},{"ref":"28.163","t":"अथात्मनेऽन्नाद्यमागायत् ।"},{"ref":"28.164","t":"यद्धि किञ्चान्नमद्यतेऽनेनैव तदद्यते ।"},{"ref":"28.165","t":"इह प्रतितिष्ठति ॥ बृह. १,३.१७ ॥"},{"ref":"28.166","t":"ते देवा अब्रुवन् ।"},{"ref":"28.167","t":"एतावद्वा इदं सर्वं यदन्नम् ।"},{"ref":"28.168","t":"तदात्मन आगासीः ।"},{"ref":"28.169","t":"अनु नोऽस्मिन्नन्न आभजस्वेति ।"},{"ref":"28.170","t":"ते वै माभिसंविशतेति ।"},{"ref":"28.171","t":"तथेति तं समन्तं परिण्यविशन्त ।"},{"ref":"28.172","t":"तस्माद्यदनेनान्नमत्ति तेनैतास्तृप्यन्ति ।"},{"ref":"28.173","t":"एवं ह वा एनं स्वा अभिसंविशन्ति भर्ता स्वानां श्रेष्ठः पुरएता भवत्यन्नादोऽधिपतिर्य एवं वेद ।"},{"ref":"28.174","t":"य उ हैवंविदं स्वेषु प्रतिर्बुभूषति न हैवालं भार्येभ्यो भवति ।"},{"ref":"28.175","t":"अथ य एवैतमनुभवति यो वैतमनु भार्यान् बुभूर्षति स हैवालं भार्येभ्यो भवति ॥ बृह. १,३.१८ ॥"},{"ref":"28.176","t":"सोऽयास्य आङ्गिरसोऽङ्गानां हि रसः ।"},{"ref":"28.177","t":"प्राणो वा अङ्गानां रसः ।"},{"ref":"28.178","t":"प्राणो हि वा अङ्गानां रसः ।"},{"ref":"28.179","t":"तस्माद्यस्मात्कस्माच्चाङ्गात्प्राण उत्क्रामति तदेव तच्छुष्यति ।"},{"ref":"28.180","t":"एष हि वा अङ्गानां रसः ॥ बृह. १,३.१९ ॥"},{"ref":"28.181","t":"एष उ एव बृहस्पतिः ।"},{"ref":"28.182","t":"वाग्वै बृहती ।"},{"ref":"28.183","t":"तस्या एष पतिस्तस्मादु बृहस्पतिः ॥ बृह. १,३.२० ॥"},{"ref":"28.184","t":"एष उ एव ब्रह्मणस्पतिः ।"},{"ref":"28.185","t":"वाग्वै ब्रह्म ।"},{"ref":"28.186","t":"तस्या एष पतिस्तस्मादु ब्रह्मणस्पतिः ॥ बृह. १,३.२१ ॥"},{"ref":"28.187","t":"एष उ एव साम ।"},{"ref":"28.188","t":"वाग्वै सामैष सा चामश्चेति तत्साम्नः सामत्वम् ।"},{"ref":"28.189","t":"यद्वेव समः प्लुषिणा समो मशकेन समो नागेन सम एभिस्त्रिभिर्लोकैः समोऽनेन सर्वेण तस्माद्वेव साम ।"},{"ref":"28.190","t":"अश्नुते साम्नः सायुज्यं सलोकताम् ।"},{"ref":"28.191","t":"य एवमेतत्साम वेद ॥ बृह. १,३.२२ ॥"},{"ref":"28.192","t":"एष उ वा उद्गीथः ।"},{"ref":"28.193","t":"प्राणो वा उत्प्राणेन हीदं सर्वमुत्तब्धम् ।"},{"ref":"28.194","t":"वागेव गीथा ।"},{"ref":"28.195","t":"उच्च गीथा चेति ।"},{"ref":"28.196","t":"स उद्गीथः ॥ बृह. १,३.२३ ॥"},{"ref":"28.197","t":"तद्धापि ब्रह्मदत्तश्चैकितानेयो राजानं भक्षयन्नुवाच ।"},{"ref":"28.198","t":"अयं त्यस्य राजा मूर्धानं विपातयताद्यदितोऽयास्य आङ्गिरसोऽन्येनोदगायदिति ।"},{"ref":"28.199","t":"वाचा च ह्येव स प्राणेन चोदगायदिति ॥ बृह. १,३.२४ ॥"},{"ref":"28.200","t":"तस्य हैतस्य साम्नो यः स्वं वेद भवति हास्य स्वम् ।"},{"ref":"28.201","t":"तस्य वै स्वर एव स्वम् ।"},{"ref":"28.202","t":"तस्मादार्त्विज्यं करिष्यन् वाचि स्वरमिच्छेत ।"},{"ref":"28.203","t":"तया वाचा स्वरसम्पन्नयार्त्विज्यं कुर्यात् ।"},{"ref":"28.204","t":"तस्माद्यज्ञे स्वरवन्तं दिदृक्षन्त एव ।"},{"ref":"28.205","t":"अथो यस्य स्वं भवति ।"},{"ref":"28.206","t":"भवति हास्य स्वं य एवमेतत्साम्नः स्वं वेद ॥ बृह. १,३.२५ ॥"},{"ref":"28.207","t":"तस्य हैतस्य साम्नो यः सुवर्णं वेद भवति हास्य सुवर्णम् ।"},{"ref":"28.208","t":"तस्य वै स्वर एव सुवर्णम् ।"},{"ref":"28.209","t":"भवति हास्य सुवर्णं य एवमेतत्साम्नः सुवर्णं वेद ॥ बृह. १,३.२६ ॥"},{"ref":"28.210","t":"तस्य हैतस्य साम्नो यः प्रतिष्ठां वेद प्रति ह तिष्ठति ।"},{"ref":"28.211","t":"तस्य वै वागेव प्रतिष्ठा ।"},{"ref":"28.212","t":"वाचि हि खल्वेष एतत्प्राणः प्रतिष्ठितो गीयते ।"},{"ref":"28.213","t":"अन्न इत्यु हैक आहुः ॥ बृह. १,३.२७ ॥"},{"ref":"28.214","t":"अथातः पवमानानामेवाभ्यारोहः ।"},{"ref":"28.215","t":"स वै खलु प्रस्तोता साम प्रस्तौति ।"},{"ref":"28.216","t":"स यत्र प्रस्तुयात्तदेतानि जपेत् ।"},{"ref":"28.217","t":"असतो मा सद्गमय, तमसो मा ज्योतिर्गमय, मृत्योर्मामृतं गमयेति ।"},{"ref":"28.218","t":"स यदाहासतो मा सद्गमयेति ।"},{"ref":"28.219","t":"मृत्युर्वा असत्सदमृतं मृत्योर्मामृतं गमयामृतं मा कुर्वित्येवैतदाह ।"},{"ref":"28.220","t":"तमसो मा ज्योतिर्गमयेति ।"},{"ref":"28.221","t":"मृत्युर्वै तमो ज्योतिरमृतं मृत्योर्मामृतं गमयामृतं मा कुर्वित्येवैतदाह ।"},{"ref":"28.222","t":"मृत्योर्मामृतं गमयेति ।"},{"ref":"28.223","t":"नात्र तिरोहितमिवास्ति ।"},{"ref":"28.224","t":"अथ यानीतराणि स्तोत्राणि तेष्वात्मनेऽन्नाद्यमागायेत् ।"},{"ref":"28.225","t":"तस्मादु तेषु वरं वृणीत ।"},{"ref":"28.226","t":"यं कामं कामयेत्तम् ।"},{"ref":"28.227","t":"स एष एवंविदुद्गातात्मने वा यजमानाय वा यं कामं कामयते तमागायति ।"},{"ref":"28.228","t":"तद्धैतल्लोकजिदेव ।"},{"ref":"28.229","t":"न हैवालोक्यताया आशास्ति य एवमेतत्साम वेद ॥ बृह. १,३.२८ ॥"},{"ref":"28.230","t":"(पुरुषविधब्राह्मणम् /आत्मब्राह्मणम् /सृष्टिब्राह्मणम् )"},{"ref":"28.231","t":"आत्मैवेदमग्र आसीत्पुरुषविधः ।"},{"ref":"28.232","t":"सोऽनुवीक्ष्य नान्यदात्मनोऽपश्यत् ।"},{"ref":"28.233","t":"सोऽहमस्मीत्यग्रे व्याहरत् ।"},{"ref":"28.234","t":"ततोऽहंनामाभवत् ।"},{"ref":"28.235","t":"तस्मादप्येतर्ह्यामन्त्रितोऽहमयमित्येवाग्र उक्त्वाथान्यन्नाम प्रब्रूते यदस्य भवति ।"},{"ref":"28.236","t":"स यत्पूर्वोऽस्मात्सर्वस्मात्सर्वान् पाप्मन औषत्तस्मात्पुरुषः ।"},{"ref":"28.237","t":"ओषति ह वै स तं योऽस्मात्पूर्वो बुभूषति य एवं वेद ॥ बृह. १,४.१ ॥"},{"ref":"28.238","t":"सोऽबिभेत्तस्मादेकाकी बिभेति ।"},{"ref":"28.239","t":"स हायमीक्षां चक्रे, यन्मदन्यन्नास्ति कस्मान्नु बिभेमीति ।"},{"ref":"28.240","t":"तत एवास्य भयं वीयाय ।"},{"ref":"28.241","t":"कस्माद्ध्यभेष्यत् ।"},{"ref":"28.242","t":"द्वितीयाद्वै भयं भवति ॥ बृह. १,४.२ ॥"},{"ref":"28.243","t":"स वै नैव रेमे ।"},{"ref":"28.244","t":"तस्मादेकाकी न रमते ।"},{"ref":"28.245","t":"स द्वितीयमैच्छत् ।"},{"ref":"28.246","t":"स हैतावानास यथा स्त्रीपुमांसौ सम्परिष्वक्तौ ।"},{"ref":"28.247","t":"स इममेवात्मानं द्वेधापातयत् ।"},{"ref":"28.248","t":"ततः पतिश्च पत्नी चाभवताम् ।"},{"ref":"28.249","t":"तस्मादिदमर्धबृगलमिव स्व इति ह स्माह याज्ञवल्क्यः ।"},{"ref":"28.250","t":"तस्मादयमाकाशः स्त्रिया पूर्यत एव ।"},{"ref":"28.251","t":"तां समभवत् ।"},{"ref":"28.252","t":"ततो मनुष्या अजायन्त ॥ बृह. १,४.३ ॥"},{"ref":"28.253","t":"सो हेयमीक्षां चक्रे कथं नु मात्मन एव जनयित्वा सम्भवति ।"},{"ref":"28.254","t":"हन्त तिरोऽसानीति ।"},{"ref":"28.255","t":"सा गौरभवद्वृषभ इतरः ।"},{"ref":"28.256","t":"तां समेवाभवत् ।"},{"ref":"28.257","t":"ततो गावोऽजायन्त ।"},{"ref":"28.258","t":"वडवेतराभवदश्ववृष इतरः ।"},{"ref":"28.259","t":"गर्दभीतरा गर्दभ इतरः ।"},{"ref":"28.260","t":"तां समेवाभवत् ।"},{"ref":"28.261","t":"तत एकशफमजायत ।"},{"ref":"28.262","t":"अजेतराभवद्बस्त इतरः ।"},{"ref":"28.263","t":"अविरितरा मेष इतरः ।"},{"ref":"28.264","t":"तां समेवाभवत् ।"},{"ref":"28.265","t":"ततोऽजावयो ऽजायन्त ।"},{"ref":"28.266","t":"एवमेव यदिदं किञ्च मिथुनमा पिपीलिकाभ्यस्तत्सर्वमसृजत ॥ बृह. १,४.४ ॥"},{"ref":"28.267","t":"सोऽवेदहं वाव सृष्टिरस्म्यहं हीदं सर्वमसृक्षीति ।"},{"ref":"28.268","t":"ततः सृष्टिरभवत् ।"},{"ref":"28.269","t":"सृष्ट्यां हास्यैतस्यां भवति य एवं वेद ॥ बृह. १,४.५ ॥"},{"ref":"28.270","t":"अथेत्यभ्यमन्थत् ।"},{"ref":"28.271","t":"स मुखाच्च योनेर्हस्ताभ्यां चाग्निमसृजत ।"},{"ref":"28.272","t":"तस्मादेतदुभयमलोमकमन्तरतः ।"},{"ref":"28.273","t":"अलोमका हि योनिरन्तरतः ।"},{"ref":"28.274","t":"तद्यदिदमाहुरमुं यजामुं यजेत्येकैकं देवमेतस्यैव सा विसृष्टिः ।"},{"ref":"28.275","t":"एष उ ह्येव सर्वे देवाः ।"},{"ref":"28.276","t":"अथ यत्किञ्चेदमार्द्रं तद्रेतसोऽसृजत ।"},{"ref":"28.277","t":"तदु सोम ।"},{"ref":"28.278","t":"एतावद्वा इदं सर्वमन्नं चैवान्नादश्च ।"},{"ref":"28.279","t":"सोम एवान्नमग्निरन्नादः ।"},{"ref":"28.280","t":"सैषा ब्रह्मणोऽतिसृष्टिः ।"},{"ref":"28.281","t":"यच्छ्रेयसो देवानसृजताथ यन्मर्त्यः सन्नमृतानसृजत तस्मादतिसृष्टिर् ।"},{"ref":"28.282","t":"अतिसृष्ट्यां हास्यैतस्यां भवति य एवं वेद ॥ बृह. १,४.६ ॥"},{"ref":"28.283","t":"तद्धेदं तर्ह्यव्याकृतमासीत् ।"},{"ref":"28.284","t":"तन्नामरूपाभ्यामेव व्याक्रियतासौ नामायमिदंरूप इति ।"},{"ref":"28.285","t":"तदिदमप्येतर्हि नामरूपाभ्यामेव व्याक्रियत असौ नामायमिदंरूप इति ।"},{"ref":"28.286","t":"स एष इह प्रविष्ट आ नखाग्रेभ्यो यथा क्षुरः क्षुरधानेऽवहितः स्याद्विश्वम्भरो वा विश्वम्भरकुलाये ।"},{"ref":"28.287","t":"तं न पश्यन्ति ।"},{"ref":"28.288","t":"अकृत्स्नो हि सः प्राणन्नेव प्राणो नाम भवति ।"},{"ref":"28.289","t":"वदन् वाक्पश्यंश्चक्षुः शृण्वञ्छ्रोत्रं मन्वानो मनः ।"},{"ref":"28.290","t":"तान्यस्यैतानि कर्मनामान्येव ।"},{"ref":"28.291","t":"स योऽत एकैकमुपास्ते न स वेद ।"},{"ref":"28.292","t":"अकृत्स्नो ह्येषोऽत एकैकेन भवति ।"},{"ref":"28.293","t":"आत्मेत्येवोपासीत ।"},{"ref":"28.294","t":"अत्र ह्येते सर्व एकं भवन्ति ।"},{"ref":"28.295","t":"तदेतत्पदनीयमस्य सर्वस्य यदयमात्मा ।"},{"ref":"28.296","t":"अनेन ह्येतत्सर्वं वेद ।"},{"ref":"28.297","t":"यथा ह वै पदेनानुविन्देदेवं कीर्तिं श्लोकं विन्दते य एवं वेद ॥ बृह. १,४.७ ॥"},{"ref":"28.298","t":"तदेतत्प्रेयः पुत्रात्प्रेयो वित्तात्प्रेयोऽन्यस्मात्सर्वस्मादन्तरतरं यदयमात्मा ।"},{"ref":"28.299","t":"स योऽन्यमात्मनः प्रियं ब्रुवाणं ब्रूयात्प्रियं रोत्स्यतीतीश्वरो ह तथैव स्यात् ।"},{"ref":"28.300","t":"आत्मानमेव प्रियमुपासीत ।"},{"ref":"28.301","t":"स य आत्मानमेव प्रियमुपास्ते न हास्य प्रियं प्रमायुकं भवति ॥ बृह. १,४.८ ॥"},{"ref":"28.302","t":"तदाहुर्यद्ब्रह्मविद्यया सर्वं भविष्यन्तो मनुष्या मन्यन्ते ।"},{"ref":"28.303","t":"किमु तद्ब्रह्मावेद्यस्मात्तत्सर्वमभवदिति ॥ बृह. १,४.९ ॥"},{"ref":"28.304","t":"ब्रह्म वा इदमग्र आसीत् ।"},{"ref":"28.305","t":"तदात्मानमेवावेत् ।"},{"ref":"28.306","t":"अहं ब्रह्मास्मीति ।"},{"ref":"28.307","t":"तस्मात्तत्सर्वमभवत् ।"},{"ref":"28.308","t":"तद्यो यो देवानां प्रत्यबुध्यत स एव तदभवत् ।"},{"ref":"28.309","t":"तथर्षीनाम् ।"},{"ref":"28.310","t":"तथा मनुष्याणाम् ।"},{"ref":"28.311","t":"तद्धैतत्पश्यन्नृषिर्वामदेवः प्रतिपेदेऽहं मनुरभवं सूर्यश्चेति ।"},{"ref":"28.312","t":"तदिदमप्येतर्हि य एवं वेदाहं ब्रह्मास्मीति स इदं सर्वं भवति ।"},{"ref":"28.313","t":"तस्य ह न देवाश्चनाभूत्या ईशते ।"},{"ref":"28.314","t":"आत्मा ह्येषां स भवति ।"},{"ref":"28.315","t":"अथ योऽन्यां देवतामुपास्तेऽन्योऽसावन्योऽहमस्मीति न स वेद ।"},{"ref":"28.316","t":"यथा पशुरेवं स देवानाम् ।"},{"ref":"28.317","t":"यथा ह वै बहवः पशवो मनुष्यं भुञ्ज्युरेवमेकैकः पुरुषो देवान् भुनक्ति ।"},{"ref":"28.318","t":"एकस्मिन्नेव पशावादीयमानेऽप्रियं भवति किमु बहुषु ।"},{"ref":"28.319","t":"तस्मादेषां तन्न प्रियं यदेतन्मनुष्या विद्युः ॥ बृह. १,४.१० ॥"},{"ref":"28.320","t":"ब्रह्म वा इदमग्र आसीदेकमेव ।"},{"ref":"28.321","t":"तदेकं सन्न व्यभवत् ।"},{"ref":"28.322","t":"तच्छ्रेयो रूपमत्यसृजत क्षत्रं, यान्येतानि देवत्रा क्षत्राणीन्द्रो वरुणः सोमो रुद्रः पर्जन्यो यमो मृत्युरीशान इति ।"},{"ref":"28.323","t":"तस्मात्क्षत्रात्परं नास्ति ।"},{"ref":"28.324","t":"तस्माद्ब्राह्मणः क्षत्रियं अधस्तादुपास्ते राजसूये ।"},{"ref":"28.325","t":"क्षत्र एव तद्यशो दधाति ।"},{"ref":"28.326","t":"सैषा क्षत्रस्य योनिर्यद्ब्रह्म ।"},{"ref":"28.327","t":"तस्माद्यद्यपि राजा परमतां गच्छति ब्रह्मैवान्तत उपनिश्रयति स्वां योनिम् ।"},{"ref":"28.328","t":"य उ एनं हिनस्ति स्वां स योनिमृच्छति ।"},{"ref":"28.329","t":"स पापीयान् भवति यथा श्रेयांसं हिंसित्वा ॥ बृह. १,४.११ ॥"},{"ref":"28.330","t":"स नैव व्यभवत् ।"},{"ref":"28.331","t":"स विशमसृजत ।"},{"ref":"28.332","t":"यान्येतानि देवजातानि गणश आख्यायन्ते वसवो रुद्रा आदित्या विश्वे देवा मरुत इति ॥ बृह. १,४.१२ ॥"},{"ref":"28.333","t":"स नैव व्यभवत् ।"},{"ref":"28.334","t":"स शौद्रं वर्णमसृजत पूषणम् ।"},{"ref":"28.335","t":"इयं वै पूषा ।"},{"ref":"28.336","t":"इयं हीदं सर्वं पुष्यति यदिदं किञ्च ॥ बृह. १,४.१३ ॥"},{"ref":"28.337","t":"स नैव व्यभवत् ।"},{"ref":"28.338","t":"तच्छ्रेयो रूपमत्यसृजत धर्मम् ।"},{"ref":"28.339","t":"तदेतत्क्षत्रस्य क्षत्रं यद्धर्मः ।"},{"ref":"28.340","t":"तस्माद्धर्मात्परं नास्ति ।"},{"ref":"28.341","t":"अथो अबलीयान् बलीयांसमाशंसते धर्मेण ।"},{"ref":"28.342","t":"यथा राज्ञैवम् ।"},{"ref":"28.343","t":"यो वै स धर्मः सत्यं वै तत् ।"},{"ref":"28.344","t":"तस्मात्सत्यं वदन्तमाहुर्धर्मं वदतीति ।"},{"ref":"28.345","t":"धर्मं वा वदन्तं सत्यं वदतीति ।"},{"ref":"28.346","t":"एतद्ध्येवैतदुभयं भवति ॥ बृह. १,४.१४ ॥"},{"ref":"28.347","t":"तदेतद्ब्रह्म क्षत्रं विट्शूद्रः ।"},{"ref":"28.348","t":"तदग्निनैव देवेषु ब्रह्माभवद्ब्राह्मणो मनुष्येषु, क्षत्रियेण क्षत्रियः, वैश्येन वैश्यः, शूद्रेण शूद्रः ।"},{"ref":"28.349","t":"तस्मादग्नावेव देवेषु लोकमिच्छन्ते ब्राह्मणे मनुष्येषु ।"},{"ref":"28.350","t":"एताभ्यां हि रूपाभ्यां ब्रह्माभवत् ।"},{"ref":"28.351","t":"अथ यो ह वा अस्माल्लोकात्स्वं लोकमदृष्ट्वा प्रैति स एनमविदितो न भुनक्ति यथा वेदो वाननूक्तोऽन्यद्वा कर्माकृतम् ।"},{"ref":"28.352","t":"यदि ह वा अप्यनेवंविन्महत्पुण्यं कर्म करोति तद्धास्यान्ततः क्षीयत एव ।"},{"ref":"28.353","t":"आत्मानमेव लोकमुपासीत ।"},{"ref":"28.354","t":"स य आत्मानमेव लोकमुपास्ते न हास्य कर्म क्षीयते ।"},{"ref":"28.355","t":"अस्माद्ध्येवात्मनो यद्यत्कामयते तत्तत्सृजते ॥ बृह. १,४.१५ ॥"},{"ref":"28.356","t":"अथो अयं वा आत्मा सर्वेषां भूतानां लोकः ।"},{"ref":"28.357","t":"स यज्जुहोति यद्यजते तेन देवानां लोकः ।"},{"ref":"28.358","t":"अथ यदनुब्रूते तेन ऋषीणाम् ।"},{"ref":"28.359","t":"अथ यत्पितृभ्यो निपृणाति यत्प्रजामिच्छते तेन पितॄणाम् ।"},{"ref":"28.360","t":"अथ यन्मनुष्यान् वासयते यदेभ्योऽशनं ददाति तेन मनुष्याणाम् ।"},{"ref":"28.361","t":"अथ यत्पशुभ्यस्तृणोदकं विन्दति तेन पशूनाम् ।"},{"ref":"28.362","t":"यदस्य गृहेषु श्वापदा वयांस्या पिपीलिकाभ्य उपजीवन्ति तेन तेषां लोकः ।"},{"ref":"28.363","t":"यथा ह वै स्वाय लोकायारिष्टिमिच्छेत् ।"},{"ref":"28.364","t":"एवं हैवंविदे सर्वदा सर्वाणि भूतान्यरिष्टिमिच्छन्ति ।"},{"ref":"28.365","t":"तद्वा एतद्विदितं मीमांसितम् ॥ बृह. १,४.१६ ॥"},{"ref":"28.366","t":"आत्मैवेदमग्र आसीदेक एव ।"},{"ref":"28.367","t":"सोऽकामयत जाया मे स्यादथ प्रजायेय ।"},{"ref":"28.368","t":"अथ वित्तं मे स्यादथ कर्म कुर्वीयेति ।"},{"ref":"28.369","t":"एतावान् वै कामः ।"},{"ref":"28.370","t":"नेच्छंश्चनातो भूयो विन्देत् ।"},{"ref":"28.371","t":"तस्मादप्येतर्ह्येकाकी कामयते जाया मे स्यादथ प्रजायेयाथ वित्तं मे स्यादथ कर्म कुर्वीयेति ।"},{"ref":"28.372","t":"स यावदप्येतेषामेकैकं न प्राप्नोत्यकृत्स्न एव तावन्मन्यते ।"},{"ref":"28.373","t":"तस्यो कृत्स्नता ।"},{"ref":"28.374","t":"मन एवास्यात्मा ।"},{"ref":"28.375","t":"वाग्जाया ।"},{"ref":"28.376","t":"प्राणः प्रजा ।"},{"ref":"28.377","t":"चक्षुर्मानुषं वित्तम् ।"},{"ref":"28.378","t":"चक्षुषा हि तद्विन्दते ।"},{"ref":"28.379","t":"श्रोत्रं दैवम् ।"},{"ref":"28.380","t":"श्रोत्रेण हि तच्छृणोति ।"},{"ref":"28.381","t":"आत्मैवास्य कर्म ।"},{"ref":"28.382","t":"आत्मना हि कर्म करोति ।"},{"ref":"28.383","t":"स एष पाङ्क्तो यज्ञः ।"},{"ref":"28.384","t":"पाङ्क्तः पशुः ।"},{"ref":"28.385","t":"पाङ्क्तः पुरुषः ।"},{"ref":"28.386","t":"पाङ्क्तमिदं सर्वं यदिदं किञ्च ।"},{"ref":"28.387","t":"तदिदं सर्वमाप्नोति य एवं वेद ॥ बृह. १,४.१७ ॥"},{"ref":"28.388","t":"(सप्तान्नब्राह्मणं वा संवर्गविद्याब्राह्मणम्)"},{"ref":"28.389","t":"यत्सप्तान्नानि मेधया तपसाजनयत्पिता ।"},{"ref":"28.390","t":"एकमस्य साधारणं द्वे देवानभाजयत् ।"},{"ref":"28.391","t":"त्रीण्यात्मनेऽकुरुत पशुभ्य एकं प्रायच्छत् ।"},{"ref":"28.392","t":"तस्मिन् सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च न ।"},{"ref":"28.393","t":"कस्मात्तानि न क्षीयन्ते अद्यमानानि सर्वदा ।"},{"ref":"28.394","t":"यो वै तामक्षितिं वेद सोऽन्नमत्ति प्रतीकेन ।"},{"ref":"28.395","t":"स देवानपिगच्छति स ऊऋजमुपजीवति ।"},{"ref":"28.396","t":"इति श्लोकाः ॥ बृह. १,५.१ ॥"},{"ref":"28.397","t":"यत्सप्तान्नानि मेधया तपसाजनयत्पितेति ।"},{"ref":"28.398","t":"मेधया हि तपसाजनयत्पितैकमस्य साधारणमिति ।"},{"ref":"28.399","t":"इदमेवास्य तत्साधारणमन्नं यदिदमद्यते ।"},{"ref":"28.400","t":"स य एतदुपास्ते न स पाप्मनो व्यावर्तते ।"},{"ref":"28.401","t":"मिश्रं ह्येतत् ।"},{"ref":"28.402","t":"द्वे देवानभाजयदिति ।"},{"ref":"28.403","t":"हुतं च प्रहुतं च ।"},{"ref":"28.404","t":"तस्माद्देवेभ्यो जुह्वति च प्र च जुह्वति ।"},{"ref":"28.405","t":"अथो आहुर्दर्शपूर्णमासाविति ।"},{"ref":"28.406","t":"तस्मान्नेष्टियाजुकः स्यात् ।"},{"ref":"28.407","t":"पशुभ्य एकं प्रायच्छदिति ।"},{"ref":"28.408","t":"तत्पयः ।"},{"ref":"28.409","t":"पयो ह्येवाग्रे मनुष्याश्च पशवश्चोपजीवन्ति ।"},{"ref":"28.410","t":"तस्मात्कुमारं जातं घृतं वैवाग्रे प्रतिलेहयन्ति स्तनं वानुधापयन्ति ।"},{"ref":"28.411","t":"अथ वत्सं जातमाहुस्तृणादिति ।"},{"ref":"28.412","t":"तस्मिन् सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च नेति ।"},{"ref":"28.413","t":"पयसि हीदं सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च न ।"},{"ref":"28.414","t":"तद्यदिदमाहुः संवत्सरं पयसा जुह्वदप पुनर्मृत्युं जयतीति ।"},{"ref":"28.415","t":"न तथा विद्यात् ।"},{"ref":"28.416","t":"यदहरेव जुहोति तदहः पुनर्मृत्युमपजयत्येवं विद्वान् ।"},{"ref":"28.417","t":"सर्वं हि देवेभ्योऽन्नाद्यं प्रयच्छति ।"},{"ref":"28.418","t":"कस्मात्तानि न क्षीयन्ते अद्यमानानि सर्वदेति ।"},{"ref":"28.419","t":"पुरुषो वा अक्षितिः ।"},{"ref":"28.420","t":"स हीदमन्नं पुनः पुनर्जनयते ।"},{"ref":"28.421","t":"यो वैतामक्षितिं वेदेति ।"},{"ref":"28.422","t":"पुरुषो वा अक्षितिः ।"},{"ref":"28.423","t":"स हीदमन्नं धियाधिया जनयते कर्मभिः ।"},{"ref":"28.424","t":"यद्धैतन्न कुर्यात्क्षीयेत ह ।"},{"ref":"28.425","t":"सोऽन्नमत्ति प्रतीकेनेति ।"},{"ref":"28.426","t":"मुखं प्रतीकं मुखेनेत्येतत् ।"},{"ref":"28.427","t":"स देवानपिगच्छति स ऊर्जमुपजीवतीति प्रशंसा ॥ बृह. १,५.२ ॥"},{"ref":"28.428","t":"त्रीण्यात्मनेऽकुरुतेति"},{"ref":"28.429","t":"मनो वाचं प्राणं तान्यात्मनेऽकुरुत ।"},{"ref":"28.430","t":"अन्यत्रमना अभूवं नादर्शमन्यत्रमना अभूवं नाश्रौषमिति मनसा ह्येव पश्यति मनसा शृणोति ।"},{"ref":"28.431","t":"कामः संकल्पो विचिकित्सा श्रद्धाश्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीरित्येतत्सर्वं मन एव ।"},{"ref":"28.432","t":"तस्मादपि पृष्ठत उपस्पृष्टो मनसा विजानाति ।"},{"ref":"28.433","t":"यः कश्च शब्दो वागेव सा ।"},{"ref":"28.434","t":"एषा ह्यन्तं आयत्तैषा हि न ।"},{"ref":"28.435","t":"प्राणोऽपानो व्यान उदानः समानोऽन इत्येतत्सर्वं प्राण एव ।"},{"ref":"28.436","t":"एतन्मयो वा अयमात्मा ।"},{"ref":"28.437","t":"वाङ्मयो मनोमयः प्राणमयः ॥ बृह. १,५.३ ॥"},{"ref":"28.438","t":"त्रयो लोका एत एव ।"},{"ref":"28.439","t":"वागेवायं लोको मनोऽन्तरिक्षलोकः प्राणोऽसौ लोकः ॥ बृह. १,५.४ ॥"},{"ref":"28.440","t":"त्रयो वेदा एत एव ।"},{"ref":"28.441","t":"वागेवर्ग्वेदो मनो यजुर्वेदः प्राणः सामवेदः ॥ बृह. १,५.५ ॥"},{"ref":"28.442","t":"देवा पितरो मनुष्या एत एव ।"},{"ref":"28.443","t":"वागेव देवा मनः पितरः, प्राणो मानुष्याः ॥ १,५.६ ॥"},{"ref":"28.444","t":"पिता माता प्रजैत एव ।"},{"ref":"28.445","t":"मन एव पिता वाङ्माता प्राणः प्रजा ॥ १,५.७ ॥"},{"ref":"28.446","t":"विज्ञातं विजिज्ञास्यमविज्ञातमेत एव ।"},{"ref":"28.447","t":"यत्किञ्च विज्ञातं वाचस्तद्रूपम् ।"},{"ref":"28.448","t":"वाग्घि विज्ञाता ।"},{"ref":"28.449","t":"वागेनं तद्भूत्वावति ॥ बृह. १,५.८ ॥"},{"ref":"28.450","t":"यत्किञ्च विजिज्ञास्यं मनसस्तद्रूपम् ।"},{"ref":"28.451","t":"मनो हि विजिज्ञास्यम् ।"},{"ref":"28.452","t":"मन एनं तद्भूत्वावति ॥ १,५.९ ॥"},{"ref":"28.453","t":"यत्किञ्चाविज्ञातं प्राणस्य तद्रूपम् ।"},{"ref":"28.454","t":"प्राणो ह्यविज्ञातः ।"},{"ref":"28.455","t":"प्राण एनं तद्भूत्वावति ॥ १,५.१० ॥"},{"ref":"28.456","t":"तस्यै वाचः पृथिवी शरीरम् ।"},{"ref":"28.457","t":"ज्योतीरूपमयमग्निः ।"},{"ref":"28.458","t":"तद्यावत्येव वाक्तावती पृथिवी तावानयमग्निः ॥ बृह. १,५.११ ॥"},{"ref":"28.459","t":"अथैतस्य मनसो द्यौः शरीरम् ।"},{"ref":"28.460","t":"ज्योतीरूपमसावादित्यः ।"},{"ref":"28.461","t":"तद्यावदेव मनस्तावती द्यौस्तावानसावादित्यः ।"},{"ref":"28.462","t":"तौ मिथुनं समैताम् ।"},{"ref":"28.463","t":"ततः प्राणोऽजायत ।"},{"ref":"28.464","t":"स इन्द्रः ।"},{"ref":"28.465","t":"स एषोऽसपत्नः ।"},{"ref":"28.466","t":"द्वितीयो वै सपत्नः ।"},{"ref":"28.467","t":"नास्य सपत्नो भवति य एवं वेद ॥ बृह. १,५.१२ ॥"},{"ref":"28.468","t":"अथैतस्य प्राणस्यापः शरीरम् ।"},{"ref":"28.469","t":"ज्योतीरूपमसौ चन्द्रः ।"},{"ref":"28.470","t":"तद्यावानेव प्राणस्तावत्य आपस्तावानसौ चन्द्रः ।"},{"ref":"28.471","t":"त एते सर्व एव समाः सर्वेऽनन्ताः ।"},{"ref":"28.472","t":"स यो हैतानन्तवत उपास्तेऽन्तवन्तं स लोकं जयति ।"},{"ref":"28.473","t":"अथ यो हैताननन्तानुपास्तेऽनन्तं स लोकं जयति ॥ बृह. १,५.१३ ॥"},{"ref":"28.474","t":"स एष संवत्सरः प्रजापतिष्षोडशकलः ।"},{"ref":"28.475","t":"तस्य रात्रय एव पञ्चदश कला ।"},{"ref":"28.476","t":"ध्रुवैवास्य षोडशी कला ।"},{"ref":"28.477","t":"स रात्रिभिरेवा च पूर्यतेऽप च क्षीयते ।"},{"ref":"28.478","t":"सोऽमावास्यां रात्रिमेतया षोडश्या कलया सर्वमिदं प्राणभृदनुप्रविश्य ततः प्रातर्जायते ।"},{"ref":"28.479","t":"तस्मादेतां रात्रिं प्राणभृतः प्राणं न विच्छिन्द्यादपि कृकलासस्यैतस्या एव देवताया अपचित्यै ॥ १,५.१४ ॥"},{"ref":"28.480","t":"यो वै स संवत्सरः प्रजापतिः षोडशकलोऽयमेव स योऽयमेवंवित्पुरुषः ।"},{"ref":"28.481","t":"तस्य वित्तमेव पञ्चदश कलाः ।"},{"ref":"28.482","t":"आत्मैवास्य षोडशी कला ।"},{"ref":"28.483","t":"स वित्तेनैवा च पूर्यतेऽप च क्षीयते ।"},{"ref":"28.484","t":"तदेतन्नभ्यं यदयमात्मा ।"},{"ref":"28.485","t":"प्रधिर्वित्तम् ।"},{"ref":"28.486","t":"तस्माद्यद्यपि सर्वज्यानिं जीयत आत्मना चेज्जीवति प्रधिनागादित्येवाहुः ॥ बृह. १,५.१५ ॥"},{"ref":"28.487","t":"अथ त्रयो वाव लोका मनुष्यलोकः पितृलोको देवलोक इति ।"},{"ref":"28.488","t":"सोऽयं मनुष्यलोकः पुत्रेणैव जय्यो नान्येन कर्मणा ।"},{"ref":"28.489","t":"कर्मणा पितृलोकः ।"},{"ref":"28.490","t":"विद्यया देवलोकः ।"},{"ref":"28.491","t":"देवलोको वै लोकानां श्रेष्ठः ।"},{"ref":"28.492","t":"तस्माद्विद्यां प्रशंसन्ति ॥ बृह. १,५.१६ ॥"},{"ref":"28.493","t":"अथातः सम्प्रत्तिः ।"},{"ref":"28.494","t":"यदा प्रैष्यन्मन्यतेऽथ पुत्रमाह त्वं ब्रह्म त्वं यज्ञस्त्वं लोक इति ।"},{"ref":"28.495","t":"स पुत्रः प्रत्याहाहं ब्रह्माहं यज्ञोऽहं लोक इति ।"},{"ref":"28.496","t":"यद्वै किञ्चानूक्तं तस्य सर्वस्य ब्रह्मेत्येकता ।"},{"ref":"28.497","t":"ये वै के च यज्ञास्तेषां सर्वेषां यज्ञ इत्येकता ।"},{"ref":"28.498","t":"ये वै के च लोकास्तेषां सर्वेषां लोक इत्येकता ।"},{"ref":"28.499","t":"एतावद्वा इदं सर्वम् ।"},{"ref":"28.500","t":"एतन्मा सर्वं सन्नयमितो भुनजदिति ।"},{"ref":"28.501","t":"तस्मात्पुत्रमनुशिष्टं लोक्यमाहुः ।"},{"ref":"28.502","t":"तस्मादेनमनुशासति ।"},{"ref":"28.503","t":"स यदैवंविदस्माल्लोकात्प्रैत्यथैभिरेव प्राणैः सह पुत्रमाविशति ।"},{"ref":"28.504","t":"स यद्यनेन किञ्चिदक्ष्णया कृतं भवति तस्मादेनं सर्वस्मात्पुत्रो मुञ्चति तस्मात्पुत्रो नाम ।"},{"ref":"28.505","t":"स पुत्रेणैवास्मिल्लोके प्रतितिष्ठति ।"},{"ref":"28.506","t":"अथैनमेते देवाः प्राणा अमृता आविशन्ति ॥ बृह. १,५.१७ ॥"},{"ref":"28.507","t":"पृथिव्यै चैनमग्नेश्च दैवी वागाविशति ।"},{"ref":"28.508","t":"सा वै दैवी वाग्यया यद्यदेव वदति तत्तद्भवति ॥ १,५.१८ ॥"},{"ref":"28.509","t":"दिवश्चैनमादित्याच्च दैवं मन आविशति ।"},{"ref":"28.510","t":"तद्वै दैवं मनो येनानन्द्येव भवत्यथो न शोचति ॥ १,५.१९ ॥"},{"ref":"28.511","t":"अद्भ्यश्चैनं चन्द्रमसश्च दैवः प्राण आविशति ।"},{"ref":"28.512","t":"स वै दैवः प्राणो यः संचरंश्चासंचरंश्च न व्यथतेऽथो न रिष्यति ।"},{"ref":"28.513","t":"स एष एवंवित्सर्वेषां भूतानामात्मा भवति ।"},{"ref":"28.514","t":"यथैषा देवतैवं सः ।"},{"ref":"28.515","t":"यथैतां देवतां सर्वाणि भूतान्यवन्त्येवं हैवंविदं सर्वाणि भूतान्यवन्ति ।"},{"ref":"28.516","t":"यदु किञ्चेमाः प्रजाः शोचन्त्यमैवासां तद्भवति ।"},{"ref":"28.517","t":"पुण्यमेवामुं गच्छति ।"},{"ref":"28.518","t":"न ह वै देवान् पापं गच्छति ॥ बृह. १,५.२० ॥"},{"ref":"28.519","t":"अथातो व्रतमीमांसा ।"},{"ref":"28.520","t":"प्रजापतिर्ह कर्माणि ससृजे ।"},{"ref":"28.521","t":"तानि सृष्टान्यन्योऽन्येनास्पर्धन्त ।"},{"ref":"28.522","t":"वदिष्याम्येवाहमिति वाग्दध्रे ।"},{"ref":"28.523","t":"द्रक्ष्याम्यहमिति चक्षुः ।"},{"ref":"28.524","t":"श्रोष्याम्यहमिति श्रोत्रम् ।"},{"ref":"28.525","t":"एवमन्यानि कर्माणि यथाकर्मम् ।"},{"ref":"28.526","t":"तानि मृत्युः श्रमो भूत्वोपयेमे ।"},{"ref":"28.527","t":"तान्याप्नोत् ।"},{"ref":"28.528","t":"तान्याप्त्वा मृत्युरवारुन्ध ।"},{"ref":"28.529","t":"तस्माच्छ्राम्यत्येव वाक् ।"},{"ref":"28.530","t":"श्राम्यति चक्षुः ।"},{"ref":"28.531","t":"श्राम्यति श्रोत्रम् ।"},{"ref":"28.532","t":"अथेममेव नाप्नोत्योऽयं मध्यमः प्राणः ।"},{"ref":"28.533","t":"तानि ज्ञातुं दध्रिरे ।"},{"ref":"28.534","t":"अयं वै नः श्रेष्ठो यः संचरंश्चासंचरंश्च न व्यथतेऽथो न रिष्यति ।"},{"ref":"28.535","t":"हन्तास्यैव सर्वे रूपं भवामेति ।"},{"ref":"28.536","t":"त एतस्यैव सर्वे रूपमभवन् ।"},{"ref":"28.537","t":"तस्मादेत एतेनाख्यायन्ते प्राणा इति ।"},{"ref":"28.538","t":"तेन ह वाव तत्कुलमाचक्षते यस्मिन् कुले भवति य एवं वेद ।"},{"ref":"28.539","t":"य उ हैवंविदा स्पर्धतेऽनुशुष्यति ।"},{"ref":"28.540","t":"अनुशुष्य हैवान्ततो म्रियत इत्यध्यात्मम् ॥ बृह. १,५.२१ ॥"},{"ref":"28.541","t":"अथाधिदेवतं"},{"ref":"28.542","t":"ज्वलिष्याम्येवाहमित्यग्निर्दध्रे ।"},{"ref":"28.543","t":"तप्स्याम्यहमित्यादित्यः ।"},{"ref":"28.544","t":"भास्याम्यहमिति चन्द्रमाः ।"},{"ref":"28.545","t":"एवमन्या देवता यथादेवतम् ।"},{"ref":"28.546","t":"स यथैषां प्राणानां मध्यमः प्राण एवमेतासां देवतानां वायुः ।"},{"ref":"28.547","t":"म्लोचन्ति ह्यन्या देवता न वायुः ।"},{"ref":"28.548","t":"सैषानस्तमिता देवता यद्वायुः ॥ बृह. १,५.२२ ॥"},{"ref":"28.549","t":"अथैष श्लोको भवति"},{"ref":"28.550","t":"यतश्चोदेति सूर्योऽस्तं यत्र च गच्छतीति ।"},{"ref":"28.551","t":"प्राणाद्वा एष उदेति प्राणेऽस्तमेति ।"},{"ref":"28.552","t":"तं देवाश्चक्रिरे धर्मं स एवाद्य स उ श्व इति ।"},{"ref":"28.553","t":"यद्वा एतेऽमुर्ह्यध्रियन्त तदेवाप्यद्य कुर्वन्ति ।"},{"ref":"28.554","t":"तस्मादेकमेव व्रतं चरेत्प्राण्याच्चैवापान्याच्च ।"},{"ref":"28.555","t":"नेन्मा पाप्मा मृत्युराप्नवदिति ।"},{"ref":"28.556","t":"यद्यु चरेत्समापिपयिषेत्तेनो एतस्यै देवतायै सायुज्यं सलोकतां जयति ॥ बृह. १,५.२३ ॥"},{"ref":"28.557","t":"(त्र्यन्नब्राह्मणं वा अविद्याविषयसंसारतत्त्वप्रदर्शकं ब्राह्मणं वा उपसंहारब्राह्मणम्)"},{"ref":"28.558","t":"त्रयं वा इदं नाम रूपं कर्म ।"},{"ref":"28.559","t":"तेषां नाम्नां वागित्येतदेषामुक्थम् ।"},{"ref":"28.560","t":"अतो हि सर्वाणि नामान्युत्तिष्ठन्ति ।"},{"ref":"28.561","t":"एतदेषां साम ।"},{"ref":"28.562","t":"एतद्धि सर्वैर्नामभिः समम् ।"},{"ref":"28.563","t":"एतदेषां ब्रह्म ।"},{"ref":"28.564","t":"एतद्धि सर्वाणि नामानि बिभर्ति ॥ १,६.१ ॥"},{"ref":"28.565","t":"अथ रूपाणां चक्षुरित्येतदेषामुक्थम् ।"},{"ref":"28.566","t":"अतो हि सर्वाणि रूपाण्युत्तिष्ठन्ति ।"},{"ref":"28.567","t":"एतदेषां साम ।"},{"ref":"28.568","t":"एतद्धि सर्वै रूपैः समम् ।"},{"ref":"28.569","t":"एतदेषां ब्रह्म ।"},{"ref":"28.570","t":"एतद्धि सर्वाणि रूपाणि बिभर्ति ॥ बृह. १,६.२ ॥"},{"ref":"28.571","t":"अथ कर्मणामात्मेत्येतदेषामुक्थम् ।"},{"ref":"28.572","t":"अतो हि सर्वाणि कर्माण्युत्तिष्ठन्ति ।"},{"ref":"28.573","t":"एतदेषां साम ।"},{"ref":"28.574","t":"एतद्धि सर्वैः कर्मभिः समम् ।"},{"ref":"28.575","t":"एतदेषां ब्रह्म ।"},{"ref":"28.576","t":"एतद्धि सर्वाणि कर्माणि बिभर्ति ।"},{"ref":"28.577","t":"तदेतत्त्रयं सदेकमयमात्मा ।"},{"ref":"28.578","t":"आत्मो एकः सन्नेतत्त्रयम् ।"},{"ref":"28.579","t":"तदेतदमृतं सत्येन छन्नम् ।"},{"ref":"28.580","t":"प्राणो वा अमृतम् ।"},{"ref":"28.581","t":"नामरूपे सत्यम् ।"},{"ref":"28.582","t":"ताभ्यामयं प्राणश्छन्नः ॥ १,६.३ ॥"},{"ref":"28.583","t":"इति बृहदारण्यकोपनिषदि प्रथमोऽध्यायः ॥"},{"sp":"HDR","t":"Second Adhyâya"},{"ref":"29.1","t":"द्वितीयोऽध्यायः ।"},{"ref":"29.2","t":"प्रथमं ब्राह्मणम्"},{"ref":"29.3","t":"(अजातशत्रुब्राह्मणं वा पर्यंकविद्याब्राह्मणम्)"},{"ref":"29.4","t":"दृप्तबालाकिर्हानूचानो गार्ग्य आस ।"},{"ref":"29.5","t":"स होवाचाजातशत्रुं काश्यं ब्रह्म ते ब्रवाणीति ।"},{"ref":"29.6","t":"स होवाचाजातशत्रुः सहस्रमेतस्यां वाचि दद्मः, जनको जनक इति वै जना धावन्तीति ॥ बृह. २,१.१ ॥"},{"ref":"29.7","t":"स होवाच गार्ग्यः य एवासावादित्ये पुरुष एतमेवाहं ब्रह्मोपास इति ।"},{"ref":"29.8","t":"स होवाचाजातशत्रुर् मा मैतस्मिन्संवदिष्ठाः ।"},{"ref":"29.9","t":"अतिष्ठाः सर्वेषां भूतानां मूर्धा राजेति वा अहमेतमुपास इति ।"},{"ref":"29.10","t":"स य एतमेवमुपास्तेऽतिष्ठाः सर्वेषां भूतानां मूर्धा राजा भवति ॥ २,१.२ ॥"},{"ref":"29.11","t":"स होवाच गार्ग्यः य एवासौ चन्द्रे पुरुष एतमेवाहं ब्रह्मोपास इति ।"},{"ref":"29.12","t":"स होवाचाजातशत्रुः मा मैतस्मिन्संवदिष्ठाः ।"},{"ref":"29.13","t":"बृहन् पाण्दरवासाः सोमो राजेति वा अहमेतमुपास इति ।"},{"ref":"29.14","t":"स य एतमेवमुपास्तेऽहरहर्सुतः प्रसुतो भवति ।"},{"ref":"29.15","t":"नास्यान्नं क्षीयते ॥ बृह. २,१.३ ॥"},{"ref":"29.16","t":"स होवाच गार्ग्यः य एवासौ विद्युति पुरुष एतमेवाहं ब्रह्मोपास इति ।"},{"ref":"29.17","t":"स होवाचाजातशत्रुः मा मैतस्मिन् संवदिष्ठाः ।"},{"ref":"29.18","t":"तेजस्वीति वा अहमेतमुपास इति ।"},{"ref":"29.19","t":"स य एतमेवमुपास्ते तेजस्वी ह भवति ।"},{"ref":"29.20","t":"तेजस्विनी हास्य प्रजा भवति ॥ २,१.४ ॥"},{"ref":"29.21","t":"स होवाच गार्ग्यः य एवायमाकाशे पुरुष एतमेवाहं ब्रह्मोपास इति ।"},{"ref":"29.22","t":"स होवाचाजातशत्रुः मा मैतस्मिन् संवदिष्ठाः ।"},{"ref":"29.23","t":"पूर्णमप्रवर्तीति वा अहमेतमुपास इति ।"},{"ref":"29.24","t":"स य एतमेवमुपास्ते पूर्यते प्रजया पशुभिर्नास्यास्माल्लोकात्प्रजोद्वर्तते ॥ बृह. २,१.५ ॥"},{"ref":"29.25","t":"स होवाच गार्ग्यः य एवायं वायौ पुरुष एतमेवाहं ब्रह्मोपास इति ।"},{"ref":"29.26","t":"स होवाचाजातशत्रुः मा मैतस्मिन्संवदिष्ठाः ।"},{"ref":"29.27","t":"इन्द्रो वैकुण्ठोऽपराजिता सेनेति वा अहमेतमुपास इति ।"},{"ref":"29.28","t":"स य एतमेवमुपास्ते जिष्णुर्हापराजिष्णुर्भवत्यन्यतस्त्यजायी ॥ २,१.६ ॥"},{"ref":"29.29","t":"स होवाच गार्ग्यः य एवायमग्नौ पुरुष एतमेवाहं ब्रह्मोपास इति ।"},{"ref":"29.30","t":"स होवाचाजातशत्रुः मा मैतस्मिन्संवदिष्ठाः ।"},{"ref":"29.31","t":"विषासहिरिति वा अहमेतमुपास इति ।"},{"ref":"29.32","t":"स य एतमेवमुपास्ते विषासहिर्ह भवति ।"},{"ref":"29.33","t":"विषासहिर्हास्य प्रजा भवति ॥ बृह. २,१.७ ॥"},{"ref":"29.34","t":"स होवाच गार्ग्यः य एवायमप्सु पुरुष एतमेवाहं ब्रह्मोपास इति ।"},{"ref":"29.35","t":"स होवाचाजातशत्रुः मा मैतस्मिन्संवदिष्ठाः ।"},{"ref":"29.36","t":"प्रतिरूप इति वा अहमेतमुपास इति ।"},{"ref":"29.37","t":"स य एतमेवमुपास्ते प्रतिरूपं हैवैनमुपगच्छति नाप्रतिरूपम् ।"},{"ref":"29.38","t":"अथो प्रतिरुपोऽस्माज्जायते ॥ २,१.८ ॥"},{"ref":"29.39","t":"स होवाच गार्ग्यः य एवायमादर्शे पुरुष एतमेवाहं ब्रह्मोपास इति ।"},{"ref":"29.40","t":"स होवाचाजातशत्रुः मा मैतस्मिन् संवदिष्ठाः ।"},{"ref":"29.41","t":"रोचिष्णुरिति वा अहमेतमुपास इति ।"},{"ref":"29.42","t":"स य एतमेवमुपास्ते रोचिष्णुर्ह भवति ।"},{"ref":"29.43","t":"रोचिष्णुर्हास्य प्रजा भवति ।"},{"ref":"29.44","t":"अथो यैः संनिगच्छति ।"},{"ref":"29.45","t":"सर्वांस्तानतिरोचते ॥ बृह. २,१.९ ॥"},{"ref":"29.46","t":"स होवाच गार्ग्यः य एवायं यन्तं पश्चाच्छब्दोऽनूदेत्येतमेवाहं ब्रह्मोपास इति ।"},{"ref":"29.47","t":"स होवाचाजातशत्रुः मा मैतस्मिन् संवदिष्ठाः ।"},{"ref":"29.48","t":"असुरिति वा अहमेतमुपास इति ।"},{"ref":"29.49","t":"स य एतमेवमुपास्ते सर्वं हैवास्मिंल्लोक आयुरेति ।"},{"ref":"29.50","t":"नैनं पुरा कालात्प्राणो जहाति ॥ २,१.१० ॥"},{"ref":"29.51","t":"स होवाच गार्ग्यः य एवायं दिक्षु पुरुष एतमेवाहं ब्रह्मोपास इति ।"},{"ref":"29.52","t":"स होवाचाजातशत्रुः मा मैतस्मिन् संवदिष्ठाः ।"},{"ref":"29.53","t":"द्वितीयोऽनपग इति वा अहमेतमुपास इति ।"},{"ref":"29.54","t":"स य एतमेवमुपास्ते द्वितीयवान् ह भवति ।"},{"ref":"29.55","t":"नास्माद्गणश्छिद्यते ॥ बृह. २,१.११ ॥"},{"ref":"29.56","t":"स होवाच गार्ग्यः य एवायं छायामयः पुरुष एतमेवाहं ब्रह्मोपास इति ।"},{"ref":"29.57","t":"स होवाचाजातशत्रुः मा मैतस्मिन्संवदिष्ठाः ।"},{"ref":"29.58","t":"मृत्युरिति वा अहमेतमुपास इति ।"},{"ref":"29.59","t":"स य एतमेवमुपास्ते सर्वं हैवास्मिंल्लोक आयुरेति ।"},{"ref":"29.60","t":"नैनं पुरा कालान्मृत्युरागच्छति ॥ २,१.१२ ॥"},{"ref":"29.61","t":"स होवाच गार्ग्यः य एवायमात्मनि पुरुष एतमेवाहं ब्रह्मोपास इति ।"},{"ref":"29.62","t":"स होवाचाजातशत्रुः मा मैतस्मिन् संवदिष्ठाः ।"},{"ref":"29.63","t":"आत्मन्वीति वा अहमेतमुपास इति ।"},{"ref":"29.64","t":"स य एतमेवमुपास्त आत्मन्वी ह भवति ।"},{"ref":"29.65","t":"आत्मन्विनी हास्य प्रजा भवति ।"},{"ref":"29.66","t":"स ह तूष्णीमास गार्ग्यः ॥ बृह. २,१.१३ ॥"},{"ref":"29.67","t":"स होवाचाजातशत्रुः एतावन्नू३ इति ।"},{"ref":"29.68","t":"एतावद्धीति ।"},{"ref":"29.69","t":"नैतावता विदितं भवतीति ।"},{"ref":"29.70","t":"स होवाच गार्ग्यः उप त्वायानीति ॥ २,१.१४ ॥"},{"ref":"29.71","t":"स होवाचाजातशत्रुः प्रतिलोमं चैतद्यद्ब्राह्मणः क्षत्रियमुपेयाद्ब्रह्म मे वक्ष्यतीति ।"},{"ref":"29.72","t":"व्येव त्वा ज्ञपयिष्यामीति ।"},{"ref":"29.73","t":"तं पाणावादायोत्तस्थौ ।"},{"ref":"29.74","t":"तौ ह पुरुषं सुप्तमाजग्मतुः ।"},{"ref":"29.75","t":"तमेतैर्नामभिरामन्त्रयां चक्रे बृहन् पाण्दरवासः सोम राजन्निति ।"},{"ref":"29.76","t":"स नोत्तस्थौ ।"},{"ref":"29.77","t":"तं पाणिनापेषं बोधयां चकार ।"},{"ref":"29.78","t":"स होत्तस्थौ ॥ बृह. २,१.१५ ॥"},{"ref":"29.79","t":"स होवाचाजातशत्रुः यत्रैष एतत्सुप्तोऽभूद्य एष विज्ञानमयः पुरुषः क्वैष तदाभूत्कुत एतदागादिति ।"},{"ref":"29.80","t":"तदु ह न मेने गार्ग्यः ॥ २,१.१६ ॥"},{"ref":"29.81","t":"स होवाचाजातशत्रुः यत्रैष एतत्सुप्तोऽभूद्य एष विज्ञानमयः पुरुषस्तदेषां प्राणानां विज्ञानेन विज्नानमादाय य एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते ।"},{"ref":"29.82","t":"तानि यदा गृह्णाति ।"},{"ref":"29.83","t":"अथ हैतत्पुरुषः स्वपिति नाम ।"},{"ref":"29.84","t":"तद्गृहीत एव प्राणो भवति ।"},{"ref":"29.85","t":"गृहीता वाग् ।"},{"ref":"29.86","t":"गृहीतं चक्षुर् ।"},{"ref":"29.87","t":"गृहीतं श्रोत्रम् ।"},{"ref":"29.88","t":"गृहीतं मनः ॥ बृह. २,१.१७ ॥"},{"ref":"29.89","t":"स यत्रैतत्स्वप्न्यया चरति ते हास्य लोकाः ।"},{"ref":"29.90","t":"तदुतेव महाराजो भवत्युतेव महाब्राह्मणः ।"},{"ref":"29.91","t":"उतेवोच्चावचं निगच्छति ।"},{"ref":"29.92","t":"स यथा महाराजो जानपदान् गृहीत्वा स्वे जनपदे यथाकामं परिवर्तेतैवमेवैष एतत्प्राणान् गृहीत्वा स्वे शरीरे यथाकामं परिवर्तते ॥ २,१.१८ ॥"},{"ref":"29.93","t":"अथ यदा सुषुप्तो भवति ।"},{"ref":"29.94","t":"यदा न कस्य चन वेद ।"},{"ref":"29.95","t":"हिता नाम नाड्यो द्वासप्ततिः सहस्राणि हृदयात्पुरीततमभिप्रतिष्ठन्ते ।"},{"ref":"29.96","t":"ताभिः प्रत्यवसृप्य पुरीतति शेते ।"},{"ref":"29.97","t":"स यथा कुमारो वा महाराजो वा महाब्राह्मणो वाऽतिघ्नीमानन्दस्य गत्वा शयीत ।"},{"ref":"29.98","t":"एवमेवैष एतच्छेते ॥ २,१.१९ ॥"},{"ref":"29.99","t":"स यथोर्णनाभिस्तन्तुनोच्चरेद्यथा अग्नेः क्षुद्रा विष्फुलिङ्गा व्युच्चरन्त्येवमेवास्मादात्मनः सर्वे प्राणाः सर्वे लोकाः सर्वे देवाः सर्वाणि भूतानि व्युच्चरन्ति ।"},{"ref":"29.100","t":"तस्योपनिषत्सत्यस्य सत्यमिति ।"},{"ref":"29.101","t":"प्राणा वै सत्यं तेषामेष सत्यम् ॥ बृह. २,१.२० ॥"},{"ref":"29.102","t":"(सर्वान्नब्राह्मणं वा शिशुब्राह्मणम्)"},{"ref":"29.103","t":"यो ह वै शिशुं साधानं सप्रत्याधानं सस्थूणं सदामं वेद सप्त ह द्विषतो भ्रातृव्यानवरुणद्धि ।"},{"ref":"29.104","t":"अयं वाव शिशुर्योऽयं मध्यमः प्राणः ।"},{"ref":"29.105","t":"तस्येदमेवाधानमिदं प्रत्याधानं प्राणः स्थूणान्नं दाम ॥ २,२.१ ॥"},{"ref":"29.106","t":"तमेताः सप्ताक्षितय उपतिष्ठन्ते ।"},{"ref":"29.107","t":"तद्या इमा अक्षंल्लोहिन्यो राजयस्ताभिरेनं रुद्रोऽन्वायत्तः ।"},{"ref":"29.108","t":"अथ या अक्षन्नापस्ताभिः पर्जन्यः ।"},{"ref":"29.109","t":"या कनीनका तयादित्यः ।"},{"ref":"29.110","t":"यत्कृष्णं तेनाग्निर् ।"},{"ref":"29.111","t":"यच्छुक्लं तेनेन्द्रः ।"},{"ref":"29.112","t":"अधरयैनं वर्तन्या पृथिव्यन्वायत्ता ।"},{"ref":"29.113","t":"द्यौरुत्तरया ।"},{"ref":"29.114","t":"नास्यान्नं क्षीयते य एवं वेद ॥ बृह. २,२.२ ॥"},{"ref":"29.115","t":"तदेष श्लोको भवति"},{"ref":"29.116","t":"अर्वाग्बिलश्चमस ऊर्ध्वबुध्नस्तस्मिन् यशो निहितं विश्वरूपम् ।"},{"ref":"29.117","t":"तस्यासत ऋषयः सप्त तीरे वागष्टमी ब्रह्मणा संविदानेति ।"},{"ref":"29.118","t":"अर्वाग्बिलश्चमस ऊर्ध्वबुध्न इति ।"},{"ref":"29.119","t":"इदं तच्छरीर एष ह्यर्वाग्बिलश्चमस ऊर्ध्वबुध्नः ।"},{"ref":"29.120","t":"तस्मिन् यशो निहितं विश्वरूपमिति ।"},{"ref":"29.121","t":"प्राणा वै यशो विश्वरूपम् ।"},{"ref":"29.122","t":"प्राणानेतदाह ।"},{"ref":"29.123","t":"तस्यासत ऋषयः सप्त तीर इति ।"},{"ref":"29.124","t":"प्राणा वा ऋषयः ।"},{"ref":"29.125","t":"प्राणाणेतदाह ।"},{"ref":"29.126","t":"वागष्टमी ब्रह्मणा संविदानेति ।"},{"ref":"29.127","t":"वाग्घ्यष्टमी ब्रह्मणा संवित्ते ॥ बृह. २,२.३ ॥"},{"ref":"29.128","t":"इमावेव गोतमभरद्वाजौ ।"},{"ref":"29.129","t":"अयमेव गोतमोऽयं भरद्वाजः ।"},{"ref":"29.130","t":"इमावेव विश्वामित्रजमदग्नी ।"},{"ref":"29.131","t":"अयमेव विश्वामित्रोऽयं जमदग्निः ।"},{"ref":"29.132","t":"इमावेव वसिष्ठकश्यपौ ।"},{"ref":"29.133","t":"अयमेव वसिष्ठोऽयं कश्यपः ।"},{"ref":"29.134","t":"वागेवात्रिः ।"},{"ref":"29.135","t":"वाचा ह्यन्नमद्यते ।"},{"ref":"29.136","t":"अत्तिर्ह वै नामैतद्यदौत्रिरिति ।"},{"ref":"29.137","t":"सर्वस्यात्ता भवति ।"},{"ref":"29.138","t":"सर्वमस्यान्नं भवति य एवं वेद ॥ २,२.४ ॥"},{"ref":"29.139","t":"(मूर्तामूर्तब्राह्मणम्)"},{"ref":"29.140","t":"द्वे वाव ब्रह्मणो रूपे ।"},{"ref":"29.141","t":"मूर्तं चैवामूर्तं च ।"},{"ref":"29.142","t":"मर्त्यं चामृतं च ।"},{"ref":"29.143","t":"स्थितं च यच्च ।"},{"ref":"29.144","t":"सच्च त्यं च ॥ बृह. २,३.१ ॥"},{"ref":"29.145","t":"तदेतन्मूर्तं यदन्यद्वायोश्चान्तरिक्षाच्च ।"},{"ref":"29.146","t":"एतन्मर्त्यम् ।"},{"ref":"29.147","t":"एतत्स्थितम् ।"},{"ref":"29.148","t":"एतत्सत् ।"},{"ref":"29.149","t":"तस्यैतस्य मूर्तस्यैतस्य मर्त्यस्यैतस्य स्थितस्यैतस्य सत एष रसो य एष तपति ।"},{"ref":"29.150","t":"सतो ह्येष रसः ॥ २,३.२ ॥"},{"ref":"29.151","t":"अथामूर्तम् ।"},{"ref":"29.152","t":"वायुश्चान्तरिक्षश्च ।"},{"ref":"29.153","t":"एतदमृतम् ।"},{"ref":"29.154","t":"एतद्यत् ।"},{"ref":"29.155","t":"एतत्त्यम् ।"},{"ref":"29.156","t":"तस्यैतस्यामूर्तस्यैतस्यामृतस्यैतस्य यत एतस्य त्यस्यैष रसो य एष एतस्मिन्मण्डले पुरुषः ।"},{"ref":"29.157","t":"त्यस्य ह्येष रस ।"},{"ref":"29.158","t":"इत्यधिदैवतम् ॥ बृह. २,३.३ ॥"},{"ref":"29.159","t":"अथाध्यात्मम् ।"},{"ref":"29.160","t":"इदमेव मूर्तं यदन्यत्प्राणाच्च यश्चायमन्तरात्मन्नाकाशः ।"},{"ref":"29.161","t":"एतन्मर्त्यम् ।"},{"ref":"29.162","t":"एतत्स्थितम् ।"},{"ref":"29.163","t":"एतत्सत् ।"},{"ref":"29.164","t":"तस्यैतस्य मूर्तस्यैतस्य मर्त्यस्यैतस्य स्थितस्यैतस्य सत एष रसो यच्चक्षुः ।"},{"ref":"29.165","t":"सतो ह्येष रसः ॥ २,३.४ ॥"},{"ref":"29.166","t":"अथामूर्तं प्राणश्च यश्चायमन्तरात्मन्नाकाशः ।"},{"ref":"29.167","t":"एतदमृतम् ।"},{"ref":"29.168","t":"एतद्यत् ।"},{"ref":"29.169","t":"एतत्त्यत् ।"},{"ref":"29.170","t":"तस्यैतस्यामूर्तस्यैतस्यामृतस्यैतस्य यत एतस्य त्यस्यैष रसो योऽयं दक्षिणेऽक्षन् पुरुषः ।"},{"ref":"29.171","t":"त्यस्य ह्येष रसः ॥ बृह. २,३.५ ॥"},{"ref":"29.172","t":"तस्य हैतस्य पुरुषस्य रूपम् ।"},{"ref":"29.173","t":"यथा माहारजनं वासो यथा पाण्ड्वाविकं यथेन्द्रगोपो यथाग्न्यर्चिर्यथा पुण्डरीकं यथा सकृद्विद्युत्तम् ।"},{"ref":"29.174","t":"सकृद्विद्युत्तेव ह वा अस्य श्रीर्भवति य एवं वेद ।"},{"ref":"29.175","t":"अथात आदेशो नेति नेति ।"},{"ref":"29.176","t":"न ह्येतस्मादिति नेत्यन्यत्परमस्ति ।"},{"ref":"29.177","t":"अथ नामधेयं सत्यस्य सत्यमिति ।"},{"ref":"29.178","t":"प्राणा वै सत्यम् ।"},{"ref":"29.179","t":"तेषामेष सत्यम् ॥ २,३.६ ॥"},{"ref":"29.180","t":"(मैत्रेयीब्राह्मणम्)"},{"ref":"29.181","t":"मैत्रेयीति होवाच याज्ञवल्क्यः उद्यास्यन् वा अरेऽहमस्मात्स्थानादस्मि ।"},{"ref":"29.182","t":"हन्त तेऽनया कात्यायन्यान्तं करवाणीति ॥ बृह. २,४.१ ॥"},{"ref":"29.183","t":"सा होवाच मैत्रेयी यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्कथं तेनामृता स्यामिति ।"},{"ref":"29.184","t":"नेति होवाच याज्ञवल्क्यः ।"},{"ref":"29.185","t":"यथैवोपकरणवतां जीवितं तथैव ते जीवितं स्यात् ।"},{"ref":"29.186","t":"अमृतत्वस्य तु नाशास्ति वित्तेनेति ॥ २,४.२ ॥"},{"ref":"29.187","t":"सा होवाच मैत्रेयी येनाहं नामृता स्यां किमहं तेन कुर्याम् ।"},{"ref":"29.188","t":"यदेव भगवान् वेद तदेव मे ब्रूहीति ॥ २,४.३ ॥"},{"ref":"29.189","t":"स होवाच याज्ञवल्क्यः प्रिया बतारे नः सती प्रियं भाषसे ।"},{"ref":"29.190","t":"एह्यास्स्व ।"},{"ref":"29.191","t":"व्याख्यास्यामि ते ।"},{"ref":"29.192","t":"व्याचक्षाणस्य तु मे निदिध्यासस्वेति ॥ बृह. २,४.४ ॥"},{"ref":"29.193","t":"स होवाच न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति ।"},{"ref":"29.194","t":"न वा अरे जायायै कामाय जाया प्रिया भवत्यात्मनस्तु कामाय जाया प्रिया भवति ।"},{"ref":"29.195","t":"न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्त्यात्मनस्तु कामाय पुत्राः प्रिया भवन्ति ।"},{"ref":"29.196","t":"न वा अरे वित्तस्य कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति ।"},{"ref":"29.197","t":"न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ब्रह्म प्रियं भवति ।"},{"ref":"29.198","t":"न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति ।"},{"ref":"29.199","t":"न वा अरे लोकानां कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति ।"},{"ref":"29.200","t":"न वा अरे देवानां कामाय देवाः प्रिया भवन्त्यात्मनस्तु कामाय देवाः प्रिया भवन्ति ।"},{"ref":"29.201","t":"न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्त्यात्मनस्तु कामाय भूतानि प्रियाणि भवन्ति ।"},{"ref":"29.202","t":"न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवति ।"},{"ref":"29.203","t":"आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि ।"},{"ref":"29.204","t":"आत्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदं सर्वं विदितम् ॥ बृह. २,४.५ ॥"},{"ref":"29.205","t":"ब्रह्म तं परादाद्योऽन्यत्रात्मनो ब्रह्म वेद ।"},{"ref":"29.206","t":"क्षत्रं तं परादाद्योऽन्यत्रात्मनः क्षत्रं वेद ।"},{"ref":"29.207","t":"लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान् वेद ।"},{"ref":"29.208","t":"देवास्तं परादुर्योऽन्यत्रात्मनो देवान् वेद ।"},{"ref":"29.209","t":"भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद ।"},{"ref":"29.210","t":"सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेद ।"},{"ref":"29.211","t":"इदं ब्रह्मेदं क्षत्रमिमे लोका इमे देवा इमानि भूतानीदं सर्वं यदयमात्मा ॥ बृह. २,४.६ ॥"},{"ref":"29.212","t":"स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय ।"},{"ref":"29.213","t":"दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः ॥ २,४.७ ॥"},{"ref":"29.214","t":"स यथा शङ्खस्य ध्मायमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय शङ्खस्य तु ग्रहणेन शङ्खध्मस्य वा शब्दो गृहीतः ॥ २,४.८ ॥"},{"ref":"29.215","t":"स यथा वीणायै वाद्यमानायै न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय वीणायै तु ग्रहणेन वीणावादस्य वा शब्दो गृहीतः ॥ २,४.९ ॥"},{"ref":"29.216","t":"स यथार्द्रैधाग्नेरभ्याहितात्पृथग्धूमा विनिश्चरन्त्येव वा अरेऽस्य महतो भूतस्य निःश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्याननि ।"},{"ref":"29.217","t":"अस्यैवैतानि निश्वसितानि ॥ बृह. २,४.१० ॥"},{"ref":"29.218","t":"स यथा सर्वासामपां समुद्र एकायनम् ।"},{"ref":"29.219","t":"एवं सर्वेषां स्पर्शानां त्वगेकायनम् ।"},{"ref":"29.220","t":"एवं सर्वेषां गन्धानां नासिके एकायनम् ।"},{"ref":"29.221","t":"एवं सर्वेषां रसानां जिह्वैकायनम् ।"},{"ref":"29.222","t":"एवं सर्वेषां रूपाणां चक्षुरेकायनम् ।"},{"ref":"29.223","t":"एवं सर्वेषं शब्दानां श्रोत्रमेकायनम् ।"},{"ref":"29.224","t":"एवं सर्वेषां संकल्पानां मन एकायनम् ।"},{"ref":"29.225","t":"एवं सर्वासां विद्यानां हृदयमेकायनम् ।"},{"ref":"29.226","t":"एवं सर्वेषां कर्मणां हस्तावेकायनम् ।"},{"ref":"29.227","t":"एवं सर्वेषामानन्दानामुपस्थ एकायनम् ।"},{"ref":"29.228","t":"एवं सर्वेषां विसर्गाणां पायुरेकायनम् ।"},{"ref":"29.229","t":"एवं सर्वेषामध्वनां पादावेकायनम् ।"},{"ref":"29.230","t":"एवं सर्वेषां वेदानां वागेकायनम् ॥ बृह. २,४.११ ॥"},{"ref":"29.231","t":"स यथा सैन्धवखिल्य उदके प्रास्त उदकमेवानुविलीयेत न हास्योद्ग्रहणायेव स्यात् ।"},{"ref":"29.232","t":"यतोयतस्त्वाददीत लवणम् ।"},{"ref":"29.233","t":"एवं वा अर इदं महद्भूतमनन्तमपारं विज्ञानघन एव ।"},{"ref":"29.234","t":"एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति ।"},{"ref":"29.235","t":"न प्रेत्य संज्ञास्तीत्यरे ब्रवीमि ।"},{"ref":"29.236","t":"इति होवाच याज्ञवल्क्यः ॥ २,४.१२ ॥"},{"ref":"29.237","t":"सा होवाच मैत्रेयी अत्रैव मा भगवानमूमुहन्न प्रेत्य संज्ञास्तीति ।"},{"ref":"29.238","t":"स होवाच न वा अरेऽहं मोहं ब्रवीमि ।"},{"ref":"29.239","t":"अलं वा अर इदं विज्ञानाय ॥ २,४.१३ ॥"},{"ref":"29.240","t":"यत्र हि द्वैतमिव भवति तदितर इतरं जिघ्रति तदितर इतरं पश्यति तदितर इतरं शृणोति तदितर इतरं जिघ्रति तदितर इतरमभिवदति तदितर इतरं मनुते तदितर इतरं विजानाति ।"},{"ref":"29.241","t":"यत्र वास्य सर्वमात्मैवाभूत्तत्केन कं जिघ्रेत्तत्केन कं जिघ्रेत्तत्केन कं पश्येत्तत्केन कं शृणुयात्तत्केन कमभिवदेत्तत्केन कं मन्वीत तत्केन कं विजानीयात् ।"},{"ref":"29.242","t":"येनेदं सर्वं विजानाति तं केन विजानीयात् ।"},{"ref":"29.243","t":"विज्ञातारमरे केन विजानीयादिति ॥ बृह. २,४.१४ ॥"},{"ref":"29.244","t":"(मधुब्राह्मणम्)"},{"ref":"29.245","t":"इयं पृथिवी सर्वेषां भूतानां मधु ।"},{"ref":"29.246","t":"अस्यै पृथिव्यै सर्वाणि भूतानि मधु ।"},{"ref":"29.247","t":"यश्चायमस्यां पृथिव्यां तेजोमयोऽमृतमयः पुरुषो यस्चायमध्यात्मं शारीरस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।"},{"ref":"29.248","t":"इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.१ ॥"},{"ref":"29.249","t":"इमा आपः सर्वेषां भूतानां मधु ।"},{"ref":"29.250","t":"आसामपां सर्वाणि भूतानि मधु ।"},{"ref":"29.251","t":"यश्चायमास्वप्सु तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं रैतसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।"},{"ref":"29.252","t":"इदममृतमिदं ब्रह्मेदं सर्वम् ॥ बृह. २,५.२ ॥"},{"ref":"29.253","t":"अयमग्निः सर्वेषां भूतानां मधु ।"},{"ref":"29.254","t":"अस्याग्नेः सर्वाणि भूतानि मधु ।"},{"ref":"29.255","t":"यश्चायमस्मिन्नग्नौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं वाङ्मयस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।"},{"ref":"29.256","t":"इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.३ ॥"},{"ref":"29.257","t":"अयं वायुः सर्वेषां भूतानां मधु ।"},{"ref":"29.258","t":"अस्य वायोः सर्वाणि भूतानि मधु ।"},{"ref":"29.259","t":"यश्चायमस्मिन् वायौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं प्राणस्तेजोमयोऽमृतमयः पुरुषो यमेव स योऽयमात्मा ।"},{"ref":"29.260","t":"इदं अमृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.४ ॥"},{"ref":"29.261","t":"अयमादित्यः सर्वेषां भूतानां मधु ।"},{"ref":"29.262","t":"अस्यादित्यस्य सर्वाणि भूतानि मधु ।"},{"ref":"29.263","t":"यश्चायमस्मिन्नादित्ये तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं चाक्षुषस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।"},{"ref":"29.264","t":"इदममृतमिदं ब्रह्मेदं सर्वम् ॥ बृह. २,५.५ ॥"},{"ref":"29.265","t":"इमा दिशः सर्वेषां भूतानां मधु ।"},{"ref":"29.266","t":"आसां दिशां सर्वाणि भूतानि मधु ।"},{"ref":"29.267","t":"यश्चायमासु दिक्षु तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं श्रौत्रः प्रातिश्रुत्कस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।"},{"ref":"29.268","t":"इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.६ ॥"},{"ref":"29.269","t":"अयं चन्द्रः सर्वेषां भूतानां मध्व् ।"},{"ref":"29.270","t":"अस्य चन्द्रस्य सर्वाणि भूतानि मधु ।"},{"ref":"29.271","t":"यश्चायमस्मिन् चन्द्रे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं मानसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतम् ।"},{"ref":"29.272","t":"इदं ब्रह्मेदं सर्वम् ॥ २,५.७ ॥"},{"ref":"29.273","t":"इयं विद्युत्सर्वेषां भूतानं मधु ।"},{"ref":"29.274","t":"अस्यै विद्युतः सर्वाणि भूतानि मधु ।"},{"ref":"29.275","t":"यश्चायमस्यां विद्युति तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं तैजसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।"},{"ref":"29.276","t":"इदममृतमिदं ब्रह्मेदं सर्वम् ॥ बृह. २,५.८ ॥"},{"ref":"29.277","t":"अयं स्तनयित्नुः सर्वेषां भुतानां मधु ।"},{"ref":"29.278","t":"अस्य स्तनयित्नोः सर्वाणि भूतानि मधु ।"},{"ref":"29.279","t":"यश्चायमस्मिन्स्तनयित्नौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं शाब्दः सौवरस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।"},{"ref":"29.280","t":"इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.९ ॥"},{"ref":"29.281","t":"अयमाकाशः सर्वेषां भूतानां मधु ।"},{"ref":"29.282","t":"अस्याकाशस्य सर्वाणि भूतानि मधु ।"},{"ref":"29.283","t":"यश्चायमस्मिन्नाकाशे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं हृद्याकाशस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।"},{"ref":"29.284","t":"इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.१० ॥"},{"ref":"29.285","t":"अयं धर्मः सर्वेषां भूतानां मधु ।"},{"ref":"29.286","t":"अस्य धर्मस्य सर्वाणि भूतानि मधु ।"},{"ref":"29.287","t":"यश्चायमस्मिन् धर्मे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं धार्मस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।"},{"ref":"29.288","t":"इदममृतमिदं ब्रह्मेदं सर्वम् ॥ बृह. २,५.११ ॥"},{"ref":"29.289","t":"इदं सत्यं सर्वेषां भूतानां मधु ।"},{"ref":"29.290","t":"अस्य सत्यस्य सर्वाणि भूतानि मधु ।"},{"ref":"29.291","t":"यश्चायमस्मिन् सत्ये तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं सात्यस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।"},{"ref":"29.292","t":"इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.१२ ॥"},{"ref":"29.293","t":"इदं मानुषं सर्वेषां भूतानां मधु ।"},{"ref":"29.294","t":"अस्य मानुषस्य सर्वाणि भूतानि मधु ।"},{"ref":"29.295","t":"यश्चायमस्मिन्मानुषे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं मानुषस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।"},{"ref":"29.296","t":"इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.१३ ॥"},{"ref":"29.297","t":"अयमात्मा सर्वेषां भूतानां मधु ।"},{"ref":"29.298","t":"अस्यात्मनः सर्वाणि भूतानि मधु ।"},{"ref":"29.299","t":"यश्चायमस्मिन्नात्मनि तेजोमयोऽमृतमयः पुरुषो यश्चायमात्मा तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।"},{"ref":"29.300","t":"इदममृतमिदं ब्रह्मेदं सर्वम् ॥ बृह. २,५.१४ ॥॥"},{"ref":"29.301","t":"स वा अयमात्मा सर्वेषां अधिपतिः सर्वेषां भूतानां राजा ।"},{"ref":"29.302","t":"तद्यथा रथनाभौ च रथनेमौ चाराः सर्वे समर्पिताः ।"},{"ref":"29.303","t":"एवमेवास्मिन्नात्मनि सर्वाणि भूतानि सर्वे देवाः सर्वे लोकाः सर्वे प्राणाः सर्व एत आत्मानः समर्पिताः ॥ २,५.१५ ॥"},{"ref":"29.304","t":"इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच ।"},{"ref":"29.305","t":"तदेतदृषिः पश्यन्नवोचत् तद्वां नरा सनये दंस उग्रमाविष्कृणोमि तन्यतुर्न वृष्टिम् ।"},{"ref":"29.306","t":"दध्यङ्ह यन्मध्वाथर्वणो वामश्वस्य शीर्ष्णा प्र यदीमुवाचेति ॥ २,५.१६ ॥"},{"ref":"29.307","t":"इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच ।"},{"ref":"29.308","t":"तदेतदृषिः पश्यन्नवोचत् आथर्वणायाश्विनौ दधीचेऽश्व्यं शिरः प्रत्यैरयतम् ।"},{"ref":"29.309","t":"स वां मधु प्र वोचदृतायन् त्वाष्ट्रं यद्दस्रावपिकक्ष्यं वामिति ॥ बृह. २,५.१७ ॥"},{"ref":"29.310","t":"इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच ।"},{"ref":"29.311","t":"तदेतदृषिः पश्यन्नवोचत् पुरश्चक्रे द्विपदः पुरश्चक्रे चतुष्पदः ।"},{"ref":"29.312","t":"पुरः स पक्षी भुत्वा पुरः पुरुष आविशदिति ।"},{"ref":"29.313","t":"स वा अयं पुरुषः सर्वासु पूर्षु पुरिशयः ।"},{"ref":"29.314","t":"नैनेन किं चनानावृतम् ।"},{"ref":"29.315","t":"नैनेन किं चनासंवृतम् ॥ २,५.१८ ॥"},{"ref":"29.316","t":"इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच ।"},{"ref":"29.317","t":"तदेतदृषिः पश्यन्नवोचत् रूपंरूपं प्रतिरूपो बभूव तदस्य रूपं प्रतिचक्षणाय ।"},{"ref":"29.318","t":"इन्द्रो मायाभिः पुरुरूप ईयते युक्ता ह्यस्य हरयः शता दशेति ।"},{"ref":"29.319","t":"अयं वै हरयोऽयं वै दश च सहस्रणि बहूनि चानन्तानि च ।"},{"ref":"29.320","t":"तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यम् ।"},{"ref":"29.321","t":"अयमात्मा ब्रह्म सर्वानुभूः ।"},{"ref":"29.322","t":"इत्यनुशासनम् ॥ बृह. २,५.१९ ॥"},{"ref":"29.323","t":"अथ वंशः"},{"ref":"29.324","t":"पौतिमाष्यो गौपवनात् ।"},{"ref":"29.325","t":"गौपवनः पशुतिमाष्यात् ।"},{"ref":"29.326","t":"पशुतिमाष्यो गौपवनात् ।"},{"ref":"29.327","t":"गौपवनः कौशिकात् ।"},{"ref":"29.328","t":"कौशिकः कौण्डिन्यात् ।"},{"ref":"29.329","t":"कौण्डिन्यः शाण्डिल्यात् ।"},{"ref":"29.330","t":"शाण्डिल्यः कौशिकाच्च गौतमाच्च ।"},{"ref":"29.331","t":"गौतमः ॥ बृह. २,६.१ ॥"},{"ref":"29.332","t":"आग्निवेश्यात् ।"},{"ref":"29.333","t":"आग्निवेश्यः शाण्डिल्याच्चानभिम्लाताच्च ।"},{"ref":"29.334","t":"आनभिम्लात आनभिम्लातात् ।"},{"ref":"29.335","t":"आनभिम्लात आनभिम्लातात् ।"},{"ref":"29.336","t":"आनभिम्लातो गौतमात् ।"},{"ref":"29.337","t":"गौतमः सैतवप्राचीनयोग्याभ्याम् ।"},{"ref":"29.338","t":"सैतवप्राचीनयोग्यौ पाराशर्यात् ।"},{"ref":"29.339","t":"पाराशर्यो भारद्वाजात् ।"},{"ref":"29.340","t":"भारद्वाजो भारद्वाजाच्च गौतमाच्च ।"},{"ref":"29.341","t":"गौतमो भारद्वाजात् ।"},{"ref":"29.342","t":"भारद्वाजः पाराशर्यात् ।"},{"ref":"29.343","t":"पाराशर्यो वैजवापायनात् ।"},{"ref":"29.344","t":"वैजवापायनः कौशिकायनेः ।"},{"ref":"29.345","t":"कौशिकायनिः ॥ बृह. २,६.२ ॥"},{"ref":"29.346","t":"घृतकौशिकात् ।"},{"ref":"29.347","t":"घृतकौशिकः प्राशर्यायणात् ।"},{"ref":"29.348","t":"पारशर्यायणः पाराशर्यात् ।"},{"ref":"29.349","t":"पाराशर्यो जातूकर्ण्यात् ।"},{"ref":"29.350","t":"जातूकर्ण्य आसुरायणाच्च यास्काच्च ।"},{"ref":"29.351","t":"आसुरायणस्त्रैवणेः ।"},{"ref":"29.352","t":"त्रैवणिरौपजन्धनेः ।"},{"ref":"29.353","t":"औपजन्धनिरासुरेः ।"},{"ref":"29.354","t":"आसुरिर्भारद्वाजात् ।"},{"ref":"29.355","t":"भारद्वाज आत्रेयात् ।"},{"ref":"29.356","t":"आत्रेयो माण्टेः ।"},{"ref":"29.357","t":"माण्टिर्गौतमात् ।"},{"ref":"29.358","t":"गौतमो वात्स्यात् ।"},{"ref":"29.359","t":"वात्स्यः शाण्डिल्यात् ।"},{"ref":"29.360","t":"शाण्डिल्यः कैशोर्यात्काप्यात् ।"},{"ref":"29.361","t":"कैशोर्यः काप्यः कुमारहारितात् ।"},{"ref":"29.362","t":"कुमारहारितो गालवात् ।"},{"ref":"29.363","t":"गालवो विदर्भीकौण्डिन्यात् ।"},{"ref":"29.364","t":"विदर्भीकौण्डिन्यो वत्सनपातो बाभ्रवात् ।"},{"ref":"29.365","t":"वत्सनपाद्बाभ्रवः पथः सौभरात् ।"},{"ref":"29.366","t":"पन्थाः सौभरोऽयास्यादाङ्गिरसात् ।"},{"ref":"29.367","t":"अयास्य आङ्गिरस आभूतेस्त्वाष्ट्रात् ।"},{"ref":"29.368","t":"आभूतिस्त्वाष्ट्रो विश्वरूपात्त्वाष्ट्रात् ।"},{"ref":"29.369","t":"विश्वरूपस्त्वाष्ट्रोऽव्शिभ्याम् ।"},{"ref":"29.370","t":"अश्विनौ दधीच आथर्वणात् ।"},{"ref":"29.371","t":"दध्यङ्ङाथर्वणोऽथर्वणो दैवात् ।"},{"ref":"29.372","t":"अथर्वा दैवो मृत्योः प्राध्वंसनात् ।"},{"ref":"29.373","t":"मृत्युः प्राध्वंसनः प्रध्वंसनात् ।"},{"ref":"29.374","t":"प्रध्वंसन एकर्षेः ।"},{"ref":"29.375","t":"एकर्षिर्विप्रचित्तेः ।"},{"ref":"29.376","t":"विप्रचित्तिर्व्यष्टेर् ।"},{"ref":"29.377","t":"व्यष्टिः सनारोः ।"},{"ref":"29.378","t":"सनारुः सनातनात् ।"},{"ref":"29.379","t":"सनातनः सनगात् ।"},{"ref":"29.380","t":"सनगः परमेष्ठिनः ।"},{"ref":"29.381","t":"परमेष्ठी ब्रह्मणः ।"},{"ref":"29.382","t":"ब्रह्म स्वयंभु ।"},{"ref":"29.383","t":"ब्रह्मणे नमः ॥ बृह. २,६.३ ॥"},{"ref":"29.384","t":"इति षष्ठं ब्राह्मणम् ॥"},{"ref":"29.385","t":"॥ इति बृहदारण्यकोपनिषदि द्वितीयोऽध्यायः ॥"},{"sp":"HDR","t":"Third Adhyâya"},{"ref":"30.1","t":"प्रथमं ब्राह्मणम् ।"},{"ref":"30.2","t":"(अश्वलब्राह्मणम्)"},{"ref":"30.3","t":"जनको ह वैदेहो बहुदक्षिणेन यज्ञेनेजे ।"},{"ref":"30.4","t":"तत्र ह कुरुपञ्चालानां ब्राह्मणा अभिसमेता बभूवुः ।"},{"ref":"30.5","t":"तस्य ह जनकस्य वैदेहस्य विजिज्ञासा बभूव कः स्विदेषां ब्राह्मणानामनूचानतम इति ।"},{"ref":"30.6","t":"स ह गवां सहस्रमवरुरोध ।"},{"ref":"30.7","t":"दशदश पादा एकैकस्याः शृङ्गयोराबद्धा बभूवुः ॥ ३,१.१ ॥"},{"ref":"30.8","t":"तान् होवाच ब्राह्मणा भगवन्तो यो वो ब्रह्मिष्ठः स एता गा उदजतामिति ।"},{"ref":"30.9","t":"ते ह ब्राह्मणा न दधृषुः ।"},{"ref":"30.10","t":"अथ ह याज्ञवल्क्यः स्वमेव ब्रह्मचारिणमुवाच एताः सौम्योदज सामश्रवा३ इति ।"},{"ref":"30.11","t":"ता होदाचकार ।"},{"ref":"30.12","t":"ते ह ब्राह्मणाश्चुक्रुधुः कथं नु नो ब्रह्मिष्ठो ब्रुवीतेति ।"},{"ref":"30.13","t":"अथ ह जनकस्य वैदेहस्य होताश्वलो बभूव ।"},{"ref":"30.14","t":"स हैनं पप्रच्छ त्वं नु खलु नो याज्ञवल्क्य ब्रह्मिष्ठोऽसी३ इति ।"},{"ref":"30.15","t":"स होवाच नमो वयं ब्रह्मिष्ठाय कुर्मो गोकामा एव वयं स्म इति ।"},{"ref":"30.16","t":"तं ह तत एव प्रष्टुं दध्रे होताश्वलः ॥ बृह. ३,१.२ ॥"},{"ref":"30.17","t":"याज्ञवल्क्येति होवाच यदिदं सर्वं मृत्युनाप्तं सर्वं मृत्युनाभिपन्नं केन यजमानो मृत्योराप्तिमतिमुच्यत इति ।"},{"ref":"30.18","t":"होत्रर्त्विजाग्निना वाचा ।"},{"ref":"30.19","t":"वाग्वै यज्ञस्य होता ।"},{"ref":"30.20","t":"तद्येयं वाक्सोऽयमग्निः स होता सा मुक्तिः सातिमुक्तिः ॥ ३,१.३ ॥"},{"ref":"30.21","t":"याज्ञवल्क्येति होवाच यदिदं सर्वमहोरात्राभ्यामाप्तं सर्वमहोरात्राभ्यामभिपन्नं केन यजमानोऽहोरात्रयोराप्तिमतिमुच्यत इति ।"},{"ref":"30.22","t":"अध्वर्युणर्त्विजा चक्षुषादित्येन ।"},{"ref":"30.23","t":"चक्षुर्वै यज्ञस्याध्वर्युः ।"},{"ref":"30.24","t":"तद्यदिदं चक्षुः सोऽसावादित्यः ।"},{"ref":"30.25","t":"सोऽध्वर्युः सा मुक्तिः सातिमुक्तिः ॥ ३,१.४ ॥"},{"ref":"30.26","t":"याज्ञवल्क्येति होवाच यदिदं सर्वं पूर्वपक्षापरपक्षाभ्यामाप्तं सर्वं पूर्वपक्षापरपक्षाभ्यामभिपन्नं केन यजमानः पूर्वपक्षापरपक्षयोराप्तिमतिमुच्यत इति ।"},{"ref":"30.27","t":"उद्गात्रर्त्विजा वयुना प्राणेन ।"},{"ref":"30.28","t":"प्राणो वै यज्ञस्योद्गाता ।"},{"ref":"30.29","t":"तद्योऽयं प्राणः स वायुः स उद्गाता ।"},{"ref":"30.30","t":"स मुक्तिः सातिमुक्तिः ॥ बृह. ३,१.५ ॥"},{"ref":"30.31","t":"याज्ञवल्क्येति होवाच यदिदमन्तरिक्षमनारम्बणमिव केनाक्रमेण यजमानः स्वर्गं लोकमाक्रमत इति ।"},{"ref":"30.32","t":"ब्रह्मणर्त्विजा मनसा चन्द्रेण ।"},{"ref":"30.33","t":"मनो वै यज्ञस्य ब्रह्मा ।"},{"ref":"30.34","t":"तद्यदिदं मनः सोऽसौ चन्द्रः स ब्रह्मा स मुक्तिः सातिमुक्तिरित्यतिमोक्षा ।"},{"ref":"30.35","t":"अथ संपदः ॥ ३,१.६ ॥"},{"ref":"30.36","t":"याज्ञवल्क्येति होवाच कतिभिरयमद्यर्ग्भिर्होतास्मिन् यज्ञे करिष्यतीति ।"},{"ref":"30.37","t":"तिसृभिरिति ।"},{"ref":"30.38","t":"कतमास्तास्तिस्र इति ।"},{"ref":"30.39","t":"पुरोनुवाक्या च याज्या च शस्यैव तृतीया ।"},{"ref":"30.40","t":"किं ताभिर्जयतीति ।"},{"ref":"30.41","t":"यत्किञ्चेदं प्राणभृदिति ॥ बृह. ३,१.७ ॥"},{"ref":"30.42","t":"याज्ञवल्क्येति होवाच कत्ययमद्याध्वर्युरस्मिन् यज्ञ आहुतीर्होष्यतीति ।"},{"ref":"30.43","t":"तिस्र इति ।"},{"ref":"30.44","t":"कतमास्तास्तिस्र इति ।"},{"ref":"30.45","t":"या हुता उज्ज्वलन्ति या हुता अतिनेदन्ति या हुता अधिशेरते ।"},{"ref":"30.46","t":"किं ताभिर्जयतीति ।"},{"ref":"30.47","t":"या हुता उज्ज्वलन्ति देवलोकमेव ताभिर्जयति ।"},{"ref":"30.48","t":"दीप्यत इव हि देवलोको ।"},{"ref":"30.49","t":"या हुता अतिनेदन्ते पितृलोकमेव ताभिर्जयति ।"},{"ref":"30.50","t":"अतीव हि पितृलोकः ।"},{"ref":"30.51","t":"या हुता अधिशेरते मनुष्यलोकमेव ताभिर्जयत्यि ।"},{"ref":"30.52","t":"अध इव हि मनुष्यलोकः ॥ ३,१.८ ॥"},{"ref":"30.53","t":"याज्ञवल्क्येति होवाच कतिभिरयमद्य ब्रह्मा यज्ञं दक्षिणतो देवताभिर्गोपायतीति ।"},{"ref":"30.54","t":"एकयेति ।"},{"ref":"30.55","t":"कतमा सैकेति ।"},{"ref":"30.56","t":"मन एवेति ।"},{"ref":"30.57","t":"अनन्तं वै मनोऽनन्ता विश्वे देवाः ।"},{"ref":"30.58","t":"अनन्तमेव स तेन लोकं जयति ॥ बृह. ३,१.९ ॥"},{"ref":"30.59","t":"याज्ञवल्क्येति होवाच कत्ययमद्योद्गातास्मिन् यज्ञे स्तोत्रियाः स्तोष्यतीति ।"},{"ref":"30.60","t":"तिस्र इति ।"},{"ref":"30.61","t":"कतमास्तास्तिस्र इति ।"},{"ref":"30.62","t":"पुरोनुवाक्या च याज्या च शस्यैव तृतीया ।"},{"ref":"30.63","t":"कतमास्ताः ।"},{"ref":"30.64","t":"या अध्यात्ममिति ।"},{"ref":"30.65","t":"प्राण एव पुरोनुवाक्यापानो याज्या व्यानः शस्या ।"},{"ref":"30.66","t":"किं ताभिर्जयतीति ।"},{"ref":"30.67","t":"पृथिवीलोकमेव पुरोनुवाक्यया जयत्यन्तरिक्षलोकं याज्यया द्युलोकं शस्यया ।"},{"ref":"30.68","t":"ततो ह होताश्वल उपरराम ॥ ३,१.१० ॥"},{"ref":"30.69","t":"(आर्तभागब्राह्मणं वा जारत्कारवब्राह्मणम्)"},{"ref":"30.70","t":"अथ हैनं जारत्कारव आर्तभागः पप्रच्छ ।"},{"ref":"30.71","t":"याज्ञवल्क्येति होवाच कति ग्रहाः कत्यतिग्रहा इति ।"},{"ref":"30.72","t":"अष्टौ ग्रहा अष्टावतिग्रहा इति ।"},{"ref":"30.73","t":"ये तेऽष्टौ ग्रहा अष्टावतिग्रहाः कतमे त इति ॥ बृह. ३,२.१ ॥"},{"ref":"30.74","t":"प्राणो वै ग्रहः ।"},{"ref":"30.75","t":"सोऽपानेनातिग्रहेण गृहीतः ।"},{"ref":"30.76","t":"प्राणेन हि गन्धाञ्जिघ्रति ॥ ३,२.२ ॥"},{"ref":"30.77","t":"वाग्वै ग्रहः ।"},{"ref":"30.78","t":"स नाम्नातिग्रहेण गृहीतः ।"},{"ref":"30.79","t":"वाचा हि नामान्यभिवदति ॥ ३,२.३ ॥"},{"ref":"30.80","t":"जिह्वा वै ग्रहः ।"},{"ref":"30.81","t":"स रसेनातिग्रहेण गृहीतः ।"},{"ref":"30.82","t":"जिह्वया हि रसान् विजानाति ॥ बृह. ३,२.४ ॥"},{"ref":"30.83","t":"चक्षुर्वै ग्रहः ।"},{"ref":"30.84","t":"स रूपेणातिग्रहेण गृहीतः ।"},{"ref":"30.85","t":"चक्षुषा हि रूपाणि पश्यति ॥ ३,२.५ ॥"},{"ref":"30.86","t":"श्रोत्रं वै ग्रहः ।"},{"ref":"30.87","t":"स शब्देनातिग्रहेण गृहीतः ।"},{"ref":"30.88","t":"श्रोत्रेण हि शब्दाञ्शृणोति ॥ ३,२.६ ॥"},{"ref":"30.89","t":"मनो वै ग्रहः ।"},{"ref":"30.90","t":"स कामेनातिग्रहेण गृहीतः ।"},{"ref":"30.91","t":"मनसा हि कामान् कामयते ॥ ३,२.७ ॥"},{"ref":"30.92","t":"हस्तौ वै ग्रहः ।"},{"ref":"30.93","t":"स कर्मणातिग्रहेण गृहीतः ।"},{"ref":"30.94","t":"हस्ताभ्यां हि कर्म करोति ॥ बृह. ३,२.८ ॥"},{"ref":"30.95","t":"त्वग्वै ग्रहः ।"},{"ref":"30.96","t":"स स्पर्शेनातिग्रहेण गृहीतः ।"},{"ref":"30.97","t":"त्वचा हि स्पर्शान् वेदयत ।"},{"ref":"30.98","t":"इत्यष्टौ ग्रहा अष्टावतिग्रहाः ॥ ३,२.९ ॥"},{"ref":"30.99","t":"याज्ञवल्क्येति होवाच यदिदं सर्वं मृत्योरन्नं का स्वित्सा देवता यस्या मृत्युरन्नमिति ।"},{"ref":"30.100","t":"अग्निर्वै मृत्युः सोऽपामन्नम् ।"},{"ref":"30.101","t":"अप पुनर्मृत्युं जयति ॥ ३,२.१० ॥"},{"ref":"30.102","t":"याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियत उदस्मात्प्राणाः क्रामन्त्याहो नेति ।"},{"ref":"30.103","t":"नेति होवाच याज्ञवल्क्यः ।"},{"ref":"30.104","t":"अत्रैव समवनीयन्ते ।"},{"ref":"30.105","t":"स उच्छ्वयति ।"},{"ref":"30.106","t":"आध्मायति ।"},{"ref":"30.107","t":"आध्मातो मृतः शेते ॥ बृह. ३,२.११ ॥"},{"ref":"30.108","t":"याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियते ।"},{"ref":"30.109","t":"किमेनं न जहातीति ।"},{"ref":"30.110","t":"नामेति ।"},{"ref":"30.111","t":"अनन्तं वै नामानन्ता विश्वे देवाः ।"},{"ref":"30.112","t":"अनन्तमेव स तेन लोकं जयति ॥ ३,२.१२ ॥"},{"ref":"30.113","t":"याज्ञवल्क्येति होवाच यत्रास्य पुरुषस्य मृतस्याग्निं वागप्येति वातं प्राणश्चक्षुरादित्यं मनश्चन्द्रं दिशः श्रोत्रं पृथिवीं शरीरमाकाशमात्मौषधीर्लोमानि वनस्पतीन् केशा अप्सु लोहितं च रेतश्च निधीयते क्वायं तदा पुरुषो भवतीति ।"},{"ref":"30.114","t":"आहर सौम्य हस्तम् आर्तभाग ।"},{"ref":"30.115","t":"आवामेवैतस्य वेदिष्यावो न नावेतत्सजन इति ।"},{"ref":"30.116","t":"तौ होत्क्रम्य मन्त्रयां चक्राते ।"},{"ref":"30.117","t":"तौ ह यदूचतुः कर्म हैव तदूचतुः ।"},{"ref":"30.118","t":"अथ ह यत्प्रशंसतुः कर्म हैव तत्प्रशशंसतुः ।"},{"ref":"30.119","t":"पुण्यो वै पुण्येन कर्मणा भवति पापः पापेनेति ।"},{"ref":"30.120","t":"ततो ह जारत्कारव आर्तभाग उपरराम ॥ बृह. ३,२.१३ ॥"},{"ref":"30.121","t":"(भुज्युब्राह्मणम्)"},{"ref":"30.122","t":"अथ हैनं भुज्युर्लाह्यायनिः पप्रच्छ याज्ञवल्क्येति होवाच मद्रेषु चरकाः पर्यव्रजाम ।"},{"ref":"30.123","t":"ते पतञ्चलस्य काप्यस्य गृहानैम ।"},{"ref":"30.124","t":"तस्यासीद्दुहिता गन्धर्वगृहीता ।"},{"ref":"30.125","t":"तमपृच्छाम कोऽसीति ।"},{"ref":"30.126","t":"सोऽब्रवीत्सुधन्वाङ्गिरस इति ।"},{"ref":"30.127","t":"तं यदा लोकानामन्तानपृच्छाम ।"},{"ref":"30.128","t":"अथैनमब्रूम क्व पारिक्षिता अभवन्निति ।"},{"ref":"30.129","t":"क्व पारिक्षिता अभवन् ।"},{"ref":"30.130","t":"स त्वा पृच्छामि याज्ञवल्क्य ।"},{"ref":"30.131","t":"क्व पारिक्षिता अभवन्निति ॥ ३,३.१ ॥"},{"ref":"30.132","t":"स होवाच उवाच वै सः ।"},{"ref":"30.133","t":"अगच्छन् वै ते तद्यत्राश्वमेधयाजिनो गच्छन्तीति ।"},{"ref":"30.134","t":"क्व न्वश्वमेधयाजिनो गच्छन्तीति ।"},{"ref":"30.135","t":"द्वात्रिंशतं वै देवरथाह्न्यान्ययं लोकः ।"},{"ref":"30.136","t":"तं समन्तं पृथिवी द्विस्तावत्पर्येति ।"},{"ref":"30.137","t":"तां समन्तं पृथिवीं द्विस्तावत्समुद्रः पर्येति ।"},{"ref":"30.138","t":"तद्यावती क्षुरस्य धारा यावद्वा मक्षिकायाः पत्त्रं तावानन्तरेणाकाशः तानैन्द्रः सुपर्णो भूत्वा वायवे प्रायच्छत् ।"},{"ref":"30.139","t":"तान् वायुरात्मनि धित्वा तत्रागमयद्यत्राश्वमेधयाजिनोऽभवन्निति ।"},{"ref":"30.140","t":"एवमिव वै स वायुमेव प्रशशंस तस्माद्वायुरेव व्यष्टिर्वायुः समष्टिः ।"},{"ref":"30.141","t":"अप पुनर्मृत्युं जयति य एवं वेद ।"},{"ref":"30.142","t":"ततो ह भुज्युर्लाह्यायनिरुपरराम ॥ बृह. ३,३.२ ॥"},{"ref":"30.143","t":"(उषस्तब्राह्मणं वा निर्गुणात्मविद्याब्राह्मणम्)"},{"ref":"30.144","t":"अथ हैनमुषस्तश्चाक्रायणः पप्रच्छ ।"},{"ref":"30.145","t":"याज्ञवल्क्येति होवाच यत्साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेति ।"},{"ref":"30.146","t":"एष त आत्मा सर्वान्तरः ।"},{"ref":"30.147","t":"यः प्राणेन प्राणिति स त आत्मा सर्वान्तरः ।"},{"ref":"30.148","t":"योऽपानेनापानिति स त आत्मा सर्वान्तरः ।"},{"ref":"30.149","t":"यो व्यानेन व्यनिति स त आत्मा सर्वान्तरः ।"},{"ref":"30.150","t":"य उदानेनोदनिति स त आत्मा सर्वान्तरः ।"},{"ref":"30.151","t":"एष त आत्मा सर्वान्तरः ॥ बृह. ३,४.१ ॥"},{"ref":"30.152","t":"स होवाचोषस्तश्चाक्रायणः यथा वै ब्रूयादसौ गौरसावश्व इत्येवमेवैतद्व्यपदिष्टं भवति ।"},{"ref":"30.153","t":"यदेव साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेति ।"},{"ref":"30.154","t":"एष त आत्मा सर्वान्तरः ।"},{"ref":"30.155","t":"कतमो याज्ञवल्क्य सर्वान्तरः ।"},{"ref":"30.156","t":"न दृष्टेर्द्रष्टारं पश्येः ।"},{"ref":"30.157","t":"न श्रुतेः श्रोतारं शृणुयाः ।"},{"ref":"30.158","t":"न मतेर्मन्तारं मन्वीथा ।"},{"ref":"30.159","t":"न विज्ञातेर्विज्ञातारं विजानीयाः ।"},{"ref":"30.160","t":"एष त आत्मा सर्वान्तरः ।"},{"ref":"30.161","t":"अतोऽन्यदार्तम् ।"},{"ref":"30.162","t":"ततो होषस्तश्चाक्रायण उपरराम ॥ बृह. ३,४.२ ॥"},{"ref":"30.163","t":"अथ हैनं कहोलः कौषीतकेयः पप्रच्छ याज्ञवल्क्येति होवाच ।"},{"ref":"30.164","t":"यदेव साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेति ।"},{"ref":"30.165","t":"एष त आत्मा सर्वान्तरः ।"},{"ref":"30.166","t":"कतमो याज्ञवल्क्य सर्वान्तरः ।"},{"ref":"30.167","t":"योऽशनायापिपासे शोकं मोहं जरां मृत्युमत्येति ।"},{"ref":"30.168","t":"एतं वै तमात्मानं विदित्वा ब्राह्मणाः पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति ।"},{"ref":"30.169","t":"या ह्येव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणा ।"},{"ref":"30.170","t":"उभे ह्येते एषणे एव भवतः ।"},{"ref":"30.171","t":"तस्माद्ब्रामणः पाण्डित्यं निर्विद्य बाल्येन तिष्ठासेत् ।"},{"ref":"30.172","t":"बाल्यं च पाण्डित्यं च निर्विद्याथ मुनिः ।"},{"ref":"30.173","t":"अमौनं च मौनं च निर्विद्याथ ब्राह्मणः ।"},{"ref":"30.174","t":"स ब्राह्मणः केन स्याद्येन स्यात्तेनेदृश एव ।"},{"ref":"30.175","t":"अतोऽन्यदार्तम् ।"},{"ref":"30.176","t":"ततो ह कहोलः कौषीतकेय उपरराम ॥ बृह. ३,५.१ ॥"},{"ref":"30.177","t":"(गार्गीब्राह्मणम्)"},{"ref":"30.178","t":"अथ हैनं गार्गी वाचक्नवी पप्रच्छ याज्ञवल्क्येति होवाच ।"},{"ref":"30.179","t":"यदिदं सर्वमप्स्वोतं च प्रोतं च कस्मिन्नु खल्वाप ओताश्च प्रोताश्चेति ।"},{"ref":"30.180","t":"वायौ गार्गीति ।"},{"ref":"30.181","t":"कस्मिन्नु खलु वायुरोतश्च प्रोतश्चेति ।"},{"ref":"30.182","t":"अन्तरिक्षलोकेषु गार्गीति ।"},{"ref":"30.183","t":"कस्मिन्नु खल्वन्तरिक्षलोका ओतश्च प्रोतश्चेति ।"},{"ref":"30.184","t":"गन्धर्वलोकेषु गार्गीति ।"},{"ref":"30.185","t":"कस्मिन्नु खलु गन्धर्वलोका ओताश्च प्रोताश्चेति ।"},{"ref":"30.186","t":"अदित्यलोकेषु गार्गीति ।"},{"ref":"30.187","t":"कस्मिन्नु खल्वादित्यलोका ओताश्च प्रोताश्चेति ।"},{"ref":"30.188","t":"चन्द्रलोकेषु गार्गीति ।"},{"ref":"30.189","t":"कस्मिन्नु खलु चन्द्रलोका ओताश्च प्रोताश्चेति ।"},{"ref":"30.190","t":"नक्षत्रलोकेषु गार्गीति ।"},{"ref":"30.191","t":"कस्मिन्नु खलु नक्षत्रलोका ओताश्च प्रोताश्चेति ।"},{"ref":"30.192","t":"देवलोकेषु गार्गीति ।"},{"ref":"30.193","t":"कस्मिन्नु खलु देवलोका ओताश्च प्रोताश्चेति ।"},{"ref":"30.194","t":"इन्द्रलोकेषु गार्गीति ।"},{"ref":"30.195","t":"कस्मिन्नु खल्विन्द्रलोका ओताश्च प्रोताश्चेति ।"},{"ref":"30.196","t":"प्रजापतिलोकेषु गार्गीति ।"},{"ref":"30.197","t":"कस्मिन्नु खलु प्रजापतिलोका ओताश्च प्रोताश्चेति ।"},{"ref":"30.198","t":"ब्रह्मलोकेषु गार्गीति ।"},{"ref":"30.199","t":"कस्मिन्नु खलु ब्रह्मलोका ओताश्च प्रोताश्चेति ।"},{"ref":"30.200","t":"स होवाच गार्गि मातिप्राक्षीः ।"},{"ref":"30.201","t":"मा ते मूर्धा व्यपप्तत् ।"},{"ref":"30.202","t":"अनतिप्रश्न्यां वै देवतामतिपृच्छसि ।"},{"ref":"30.203","t":"गार्गि मातिप्राक्षीरिति ।"},{"ref":"30.204","t":"ततो ह गार्गी वाचक्नव्युपरराम ॥ बृह. ३,६.१ ॥"},{"ref":"30.205","t":"(उद्दालकब्राह्मणं, अन्तर्यामिब्राह्मणं वा सृष्टिप्रवेशब्राह्मणम्)"},{"ref":"30.206","t":"अथैनमुद्दालक आरुणिः पप्रच्छ याज्ञवल्क्येति होवाच ।"},{"ref":"30.207","t":"मद्रेष्ववसाम पतञ्चलस्य काप्यस्य गृहेषु यज्ञमधीयानाः ।"},{"ref":"30.208","t":"तस्यासीद्भार्या गन्धर्वगृहीता ।"},{"ref":"30.209","t":"तमपृच्छाम कोऽसीति ।"},{"ref":"30.210","t":"सोऽब्रवीत्कबन्ध आथर्वण इति ।"},{"ref":"30.211","t":"सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकांश्च वेत्थ नु त्वं काप्य तत्सूत्रं यस्मिन्नयं च लोकः परश्च लोकः सर्वाणि च भूतानि संदृब्धानि भवन्तीति ।"},{"ref":"30.212","t":"सोऽब्रवीत्पतञ्चलः काप्यो नाहं तद्भगवन् वेदेति ।"},{"ref":"30.213","t":"सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकांश्च ।"},{"ref":"30.214","t":"वेत्थ नु त्वं काप्य तमन्तर्यामिणं य इमं च लोकं परं च लोकं सर्वाणि च भूतान्यन्तरो यमयति ।"},{"ref":"30.215","t":"सोऽब्रवीत्पतञ्चलः काप्यो नाहं तं भगवन् वेदेति ।"},{"ref":"30.216","t":"सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकांश्च ।"},{"ref":"30.217","t":"यो वै तत्काप्य सूत्रं विद्यात्तं चान्तर्यामिणमिति स ब्रह्मवित्स लोकवित्स देववित्स वेदवित्स आत्मवित्स सर्ववित् ।"},{"ref":"30.218","t":"इति तेभ्योऽब्रवीत् ।"},{"ref":"30.219","t":"तदहं वेद ।"},{"ref":"30.220","t":"तच्चेत्त्वं याज्ञवल्क्य सूत्रमविद्वांस्तं चान्तर्यामिणं ब्रह्मगवीरुदजसे मूर्धा ते विपतिष्यति ।"},{"ref":"30.221","t":"वेद वा अहं गौतम तत्सूत्रं तं चान्तर्यामिणमिति ।"},{"ref":"30.222","t":"यो वा इदं कश्च ब्रूयाद्वेद वेदेति यथा वेत्थ तथा ब्रूहीति ॥ बृह. ३,७.१ ॥"},{"ref":"30.223","t":"स होवाच वायुर्वै गौतम तत्सूत्रम् ।"},{"ref":"30.224","t":"वायुना वै गौतम सूत्रेणायं च लोकः परश्च लोकः सर्वाणि च भूतानि संदृब्धानि भवन्ति ।"},{"ref":"30.225","t":"तस्माद्वै गौतम पुरुषं प्रेतमाहुर्व्यस्रंसिषतास्याङ्गानीति ।"},{"ref":"30.226","t":"वायुना हि गौतम सूत्रेण सम्दृब्धानि भवन्तीति ।"},{"ref":"30.227","t":"एवमेवैतद्याज्ञवल्क्य ।"},{"ref":"30.228","t":"अन्तर्यामिणं ब्रूहीति ॥ ३,७.२ ॥"},{"ref":"30.229","t":"यः पृथिव्यां तिष्ठन् पृथिव्या अन्तरो यं पृथिवी न वेद यस्य पृथिवी शरीरं यः पृथिवीमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.३ ॥"},{"ref":"30.230","t":"योऽप्सु तिष्ठन्नद्भ्योऽन्तरो यमापो न विदुर्यस्यापः शरीरं योऽपोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.४ ॥"},{"ref":"30.231","t":"योऽग्नौ तिष्ठन्नग्नेरन्तरो यमग्निर्न वेद यस्याग्निः शरीरं योऽग्निमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ बृह. ३,७.५ ॥"},{"ref":"30.232","t":"योऽन्तरिक्षे तिष्ठन्नन्तरिक्षादन्तरो यमन्तरिक्षं न वेद यस्यान्तरिक्षं शरीरं योऽन्तरिक्षमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.६ ॥"},{"ref":"30.233","t":"यो वायौ तिष्ठन् वायोरन्तरो यं वायुर्न वेद यस्य वायुः शरीरं यो वायुमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.७ ॥"},{"ref":"30.234","t":"यो दिवि तिष्ठन् दिवोऽन्तरो यं द्यौर्न वेद यस्य द्यौः शरीरं यो दिवमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.८ ॥"},{"ref":"30.235","t":"य आदित्ये तिष्ठन्नादित्यादन्तरो यमादित्यो न वेद यस्यादित्यः शरीरं य आदित्यमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.९ ॥"},{"ref":"30.236","t":"यो दिक्षु तिष्ठन् दिग्भ्योऽन्तरो यं दिशो न विदुर्यस्य दिशः शरीरं यो दिशोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.१० ॥"},{"ref":"30.237","t":"यश्चन्द्रतारके तिष्ठञ्चन्द्रतारकादन्तरो यं चन्द्रतारकं न वेद यस्य चन्द्रतारकं शरीरं यश्चन्द्रतारकमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ बृह. ३,७.११ ॥"},{"ref":"30.238","t":"य आकाशे तिष्ठन्नाकाशादन्तरो यमाकाशो न वेद यस्याकाशः शरीरं य आकाशमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.१२ ॥"},{"ref":"30.239","t":"यस्तमसि तिष्ठंस्तमसोऽन्तरो यं तमो न वेद यस्य तमः शरीरं यस्तमोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.१३ ॥"},{"ref":"30.240","t":"यस्तेजसि तिष्ठंस्तेजसोऽन्तरो यं तेजो न वेद यस्य तेजः शरीरं यस्तेजोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.१४ ॥"},{"ref":"30.241","t":"अथाधिभूतम् ।"},{"ref":"30.242","t":"यः सर्वेषु भूतेषु तिष्ठन् सर्वेभ्यो भूतेभ्योऽन्तरो यं सर्वाणि भूतानि न विदुर्यस्य सर्वाणि भुतानि शरीरं यः सर्वाणि भूतान्यन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ।"},{"ref":"30.243","t":"इत्यधिभूतम् ॥ बृह. ३,७.१५ ॥"},{"ref":"30.244","t":"अथाध्यात्मम् । यः प्राणे तिष्ठन् प्राणादन्तरो यं प्राणो न वेद यस्य प्राणः शरीरं यः प्राणमन्तरो यमयति एष त आत्मान्तर्याम्यमृतः ॥ ३,७.१६ ॥"},{"ref":"30.245","t":"यो वाचि तिष्ठन् वाचोऽन्तरो यं वाङ्न वेद यस्य वाक्शरीरं यो वाचमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.१७ ॥"},{"ref":"30.246","t":"यश्चक्षुषि तिष्ठञ्चक्षुषोऽन्तरो यं चक्षुर्न वेद यस्य चक्षुः शरीरं यश्चक्षुरन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.१८ ॥"},{"ref":"30.247","t":"यः श्रोत्रे तिष्ठञ्छ्रोत्रादन्तरो यं श्रोत्रं न वेद यस्य श्रोत्रं शरीरं यः श्रोत्रमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.१९ ॥"},{"ref":"30.248","t":"यो मनसि तिष्ठन्मनसोऽन्तरो यं मनो न वेद यस्य मनः शरीरं यो मनोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.२० ॥"},{"ref":"30.249","t":"यस्त्वचि तिष्ठंस्त्वचोऽन्तरो यं त्वङ्न वेद यस्य त्वक्शरीरं यस्त्वचमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.२१ ॥"},{"ref":"30.250","t":"यो विज्ञाने तिष्ठन् विज्ञानादन्तरो यं विज्ञानं न वेद यस्य विज्ञानं शरीरं यो विज्ञानमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ बृह. ३,७.२२ ॥"},{"ref":"30.251","t":"यो रेतसि तिष्ठं रेतसोऽन्तरो यं रेतो न वेद यस्य रेतः शरीरं यो रेतोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ।"},{"ref":"30.252","t":"अदृष्टो द्रष्टाश्रुतः श्रोतामतो मन्ताविज्ञतो विज्ञाता ।"},{"ref":"30.253","t":"नान्योऽतोऽस्ति द्रष्टा नान्योऽतोऽस्ति श्रोता नान्योऽतोऽस्ति मन्ता नान्योऽतोऽस्ति विज्ञाता ।"},{"ref":"30.254","t":"एष त आत्मान्तर्याम्यमृतः ।"},{"ref":"30.255","t":"अतोऽन्यदार्तम् ।"},{"ref":"30.256","t":"ततो होद्दालक आरुणिरुपरराम ॥ ३,७.२३ ॥"},{"ref":"30.257","t":"(वाचक्नवीब्राह्मणं, अक्षरब्राह्मणं वा सृष्टिप्रवेशब्राह्मणम्)"},{"ref":"30.258","t":"अथ ह वाचक्नव्युवाच ब्राह्मणा भगवन्तो हन्ताहमिमं द्वौ प्रश्नौ प्रक्ष्यामि ।"},{"ref":"30.259","t":"तौ चेन्मे विवक्ष्यति ।"},{"ref":"30.260","t":"न वै जातु युष्माकमिमं कश्चिद्ब्रह्मोद्यं जेतेति ।"},{"ref":"30.261","t":"पृच्छ गार्गीति ॥ बृह. ३,८.१ ॥"},{"ref":"30.262","t":"सा होवाच अहं वै त्वा याज्ञवल्क्य यथा काश्यो वा वैदेहो वोग्रपुत्र उज्ज्यं धनुरधिज्यं कृत्वा द्वौ बाणवन्तौ सपत्नातिव्याधिनौ हस्ते कृत्वोपोत्तिष्ठेदेवमेवाहं त्वा द्वाभ्यां प्रश्नाभ्यामुपोदस्थाम् ।"},{"ref":"30.263","t":"तौ मे ब्रूहीति ।"},{"ref":"30.264","t":"पृच्छ गार्गीति ॥ ३,८.२ ॥"},{"ref":"30.265","t":"सा होवाच यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिंस्तदोतं च प्रोतं चेति ॥ ३,८.३ ॥"},{"ref":"30.266","t":"स होवाच यदूर्ध्वं गार्गि दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षत आकाशे तदोतं च प्रोतं चेति ॥ बृह. ३,८.४ ॥"},{"ref":"30.267","t":"सा होवच नमस्तेऽस्तु याज्ञवल्क्य यो म एतं व्यवोचोऽपरस्मै धारयस्वेति पृच्छ गार्गीति ॥ ३,८.५ ॥"},{"ref":"30.268","t":"सा होवाच यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिंस्तदोतं च प्रोतं चेति ॥ ३,८.६ ॥"},{"ref":"30.269","t":"स होवाच यदूर्ध्वं गार्गि दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षत आकाश एव तदोतं च प्रोतं चेति ।"},{"ref":"30.270","t":"कस्मिन्नु खल्वाकाश ओतश्च प्रोतश्चेति ॥ ३,८.७ ॥"},{"ref":"30.271","t":"स होवाच एतद्वै तदक्षरं गार्गि ब्राह्मणा अभिवदन्त्यस्थूलमनण्वह्रस्वमदीर्घमलोहितमस्नेहमच्छायमतमोऽवाय्वनाकाशमसङ्गमरसमगन्धमचक्षुष्कमश्रोत्रमवागमनोऽतेजस्कमप्राणममुखमगात्रमनन्तरमबाह्यम् (Vआऋ ओरगात्रममात्रम्) ।"},{"ref":"30.272","t":"न तदश्नाति किं चन ।"},{"ref":"30.273","t":"न तदश्नाति कश्चन ॥ बृह. ३,८.८ ॥"},{"ref":"30.274","t":"एतस्य वा अक्षरस्य प्रशासने गार्गि सूर्यचन्द्रमसौ विधृतौ तिष्ठतः ।"},{"ref":"30.275","t":"एतस्य वा अक्षरस्य प्रशासने गार्गि द्यावापृथिव्यौ विधृते तिष्ठतः ।"},{"ref":"30.276","t":"एतस्य वा अक्षरस्य प्रशासने गार्गि निमेषा मुहूर्ता अहोरात्राण्यर्धमासा मासा ऋतवः संवत्सरा इति विधृतास्तिष्ठन्ति ।"},{"ref":"30.277","t":"एतस्य वा अक्षरस्य प्रशासने गार्गि प्राच्योऽन्या नद्यः स्यन्दन्ते श्वेतेभ्यः पर्वतेभ्यः प्रतीच्योऽन्या यां यां च दिशमनु ।"},{"ref":"30.278","t":"एतस्य वा अक्षरस्य प्रशासने गार्गि मनुष्याः प्रशसन्ति यजमानं देवा दर्वीं पितरोऽन्वायत्ताः ॥ ३,८.९ ॥वा अक्षरस्य्"},{"ref":"30.279","t":"यो वा एतदक्षरं गार्ग्यविदित्वास्मिंल्लोके जुहोति यजते तपस्तप्यते बहूनि वर्षसहस्राण्यन्तवदेवास्य तद्भवति"},{"ref":"30.280","t":"यो वा एतदक्षरमविदित्वा गार्ग्यविदित्वास्माल्लोकात्प्रैति स कृपणः ।"},{"ref":"30.281","t":"अथ य एतदक्षरं गार्गि विदित्वास्माल्लोकात्प्रैति स ब्राह्मणः ॥ बृह. ३,८.१० ॥"},{"ref":"30.282","t":"तद्वा एतदक्षरं गार्ग्यदृष्टं द्रष्ट्रश्रुतं श्रोत्रमतं मन्त्रविज्ञातं विज्ञातृ ।"},{"ref":"30.283","t":"नान्यदतोऽस्ति द्रष्टृ ।"},{"ref":"30.284","t":"नान्यदतोऽस्ति श्रोतृ ।"},{"ref":"30.285","t":"नान्यदतोऽस्ति मन्तृ ।"},{"ref":"30.286","t":"नान्यदतोऽस्ति विज्ञातृ ।"},{"ref":"30.287","t":"एतस्मिन्नु खल्वक्षरे गार्ग्याकाश ओतश्च प्रोतश्च ॥ ३,८.११ ॥"},{"ref":"30.288","t":"सा होवाच ब्राह्मणा भगवन्तस्तदेव बहु मन्यध्वं यदस्मान्नमस्कारेण मुच्येध्वम् ।"},{"ref":"30.289","t":"न वै जातु युष्माकमिमं कश्चिद्ब्रह्मोद्यं जेतेति ।"},{"ref":"30.290","t":"ततो ह वाचक्नव्युपरराम ॥ बृह. ३,८.१२ ॥"},{"ref":"30.291","t":"(शाकल्यब्राह्मणग्रन्थो वा शाकल्यब्राह्मणम्)"},{"ref":"30.292","t":"अथ हैनं विदग्धः शाकल्यः पप्रच्छ कति देवा याज्ञवल्क्येति ।"},{"ref":"30.293","t":"स हैतयैव निविदा प्रतिपेदे यावन्तो वैश्वदेवस्य निविद्युच्यन्ते ।"},{"ref":"30.294","t":"त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेति ।"},{"ref":"30.295","t":"ओमिति होवाच ।"},{"ref":"30.296","t":"कत्येव देवा याज्ञवल्क्येति ।"},{"ref":"30.297","t":"त्रयस्त्रिंशदिति ।"},{"ref":"30.298","t":"ओमिति होवाच ।"},{"ref":"30.299","t":"कत्येव देवा याज्ञवल्क्येति ।"},{"ref":"30.300","t":"षडिति ।"},{"ref":"30.301","t":"ओमिति होवाच ।"},{"ref":"30.302","t":"कत्येव देवा याज्ञवल्क्येति ।"},{"ref":"30.303","t":"त्रय इति ।"},{"ref":"30.304","t":"ओमिति होवाच ।"},{"ref":"30.305","t":"कत्येव देवा याज्ञवल्क्येति ।"},{"ref":"30.306","t":"द्वाविति ।"},{"ref":"30.307","t":"ओमिति होवाच ।"},{"ref":"30.308","t":"कत्येव देवा याज्ञवल्क्येति ।"},{"ref":"30.309","t":"अध्यर्ध इति ।"},{"ref":"30.310","t":"ओमिति होवाच ।"},{"ref":"30.311","t":"कत्येव देवा याज्ञवल्क्येति ।"},{"ref":"30.312","t":"एक इति ।"},{"ref":"30.313","t":"ओमिति होवाच ।"},{"ref":"30.314","t":"कतमे ते त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेति ॥ बृह. ३,९.१ ॥"},{"ref":"30.315","t":"स होवाच महिमान एवैषामेते ।"},{"ref":"30.316","t":"त्रयस्त्रिंशत्त्वेव देवा इति ।"},{"ref":"30.317","t":"कतमे ते त्रयस्त्रिंशदिति ।"},{"ref":"30.318","t":"अष्टौ वसव एकादश रुद्रा द्वादशादित्याः त एकत्रिंशदैन्द्रश्चैव प्रजापतिश्च त्रयस्त्रिंशाविति ॥ ३,९.२ ॥"},{"ref":"30.319","t":"कतमे वसव इति ।"},{"ref":"30.320","t":"अग्निश्च पृथिवी च वायुश्चान्तरिक्षं चादित्यश्च द्यौः च चन्द्रमाश्च नक्षत्राणि चैते वसवः ।"},{"ref":"30.321","t":"एतेषु हीदं सर्वं वसु हितं इति तस्माद्वसव इति ॥ ३,९.३ ॥"},{"ref":"30.322","t":"कतमे रुद्रा इति ।"},{"ref":"30.323","t":"दशेमे पुरुषे प्राणा आत्मैकादशः ।"},{"ref":"30.324","t":"ते यदास्माच्छरीरान्मर्त्यादुत्क्रामन्त्यथ रोदयन्ति ।"},{"ref":"30.325","t":"तद्यद्रोदयन्ति तस्माद्रुद्रा इति ॥ बृह. ३,९.४ ॥"},{"ref":"30.326","t":"कतम आदित्या इति ।"},{"ref":"30.327","t":"द्वादश वै मासाः संवत्सरस्यैत आदित्याः ।"},{"ref":"30.328","t":"एते हीदं सर्वमाददाना यन्ति ।"},{"ref":"30.329","t":"ते यदिदं सर्वमाददाना यन्ति तस्मादादित्या इति ॥ ३,९.५ ॥"},{"ref":"30.330","t":"कतम इन्द्रः कतमः प्रजापतिरिति ।"},{"ref":"30.331","t":"स्तनयित्नुरेवेन्द्रो यज्ञः प्रजापतिरिति ।"},{"ref":"30.332","t":"कतमः स्तनयित्नुरिति ।"},{"ref":"30.333","t":"अशनिरिति ।"},{"ref":"30.334","t":"कतमो यज्ञ इति ।"},{"ref":"30.335","t":"पशव इति ॥ ३,९.६ ॥"},{"ref":"30.336","t":"कतमे षडिति ।"},{"ref":"30.337","t":"अग्निश्च पृथिवी च वायुश्चान्तरिक्षश्चादित्यश्च द्यौश्चैते षट् ।"},{"ref":"30.338","t":"एते हीदं सर्वं षडिति ॥ बृह. ३,९.७ ॥"},{"ref":"30.339","t":"कतमे ते त्रयो देवा इति ।"},{"ref":"30.340","t":"इम एव त्रयो लोकाः ।"},{"ref":"30.341","t":"एषु हीमे सर्वे देवा इति ।"},{"ref":"30.342","t":"कतमौ तौ द्वौ देवा इति ।"},{"ref":"30.343","t":"अन्नं चैव प्राणश्चेति ।"},{"ref":"30.344","t":"कतमोऽध्यर्ध इति ।"},{"ref":"30.345","t":"योऽयं पवत इति ॥ ३,९.८ ॥"},{"ref":"30.346","t":"तदाहुर्यदयमेक इवैव पवते ।"},{"ref":"30.347","t":"अथ कथमध्यर्ध इति ।"},{"ref":"30.348","t":"यदस्मिन्निदं सर्वमध्यार्ध्नोत्तेनाध्यर्ध इति ।"},{"ref":"30.349","t":"कतम एको देव इति ।"},{"ref":"30.350","t":"प्राण इति ।"},{"ref":"30.351","t":"स ब्रह्म त्यदित्याचक्षते ॥ बृह. ३,९.९ ॥"},{"ref":"30.352","t":"पृथिव्येव यस्यायतनमग्निर्लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।"},{"ref":"30.353","t":"याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।"},{"ref":"30.354","t":"य एवायं शारीरः पुरुषः स एषः ।"},{"ref":"30.355","t":"वदैव शाकल्य तस्य का देवतेति ।"},{"ref":"30.356","t":"अमृतमिति होवाच ॥ ३,९.१० ॥"},{"ref":"30.357","t":"काम एव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।"},{"ref":"30.358","t":"याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।"},{"ref":"30.359","t":"य एवायं काममयः पुरुषः स एषः ।"},{"ref":"30.360","t":"वदैव शाकल्य तस्य का देवतेति ।"},{"ref":"30.361","t":"स्त्रिय इति होवाच ॥ बृह. ३,९.११ ॥"},{"ref":"30.362","t":"रूपाण्येव यस्यायतनं चक्षुर्लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।"},{"ref":"30.363","t":"याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।"},{"ref":"30.364","t":"य एवासावादित्ये पुरुषः स एषः ।"},{"ref":"30.365","t":"वदैव शाकल्य तस्य का देवतेति ।"},{"ref":"30.366","t":"सत्यमिति होवाच ॥ ३,९.१२ ॥"},{"ref":"30.367","t":"आकश एव यस्यायतनं श्रोत्रं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।"},{"ref":"30.368","t":"याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।"},{"ref":"30.369","t":"य एवायं श्रौतः प्रातिश्रुत्कः पुरुषः स एष ।"},{"ref":"30.370","t":"वदैव शाकल्य तस्य का देवतेति ।"},{"ref":"30.371","t":"दिश इति होवच ॥ बृह. ३,९.१३ ॥"},{"ref":"30.372","t":"तम एव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।"},{"ref":"30.373","t":"याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।"},{"ref":"30.374","t":"य एवायं छायामयः पुरुषः स एषः ।"},{"ref":"30.375","t":"वदैव शाकल्य तस्य का देवतेति ।"},{"ref":"30.376","t":"मृत्युरिति होवाच ॥ ३,९.१४ ॥"},{"ref":"30.377","t":"रूपाण्येव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।"},{"ref":"30.378","t":"याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।"},{"ref":"30.379","t":"य एवायमादर्शे पुरुषः स एषः ।"},{"ref":"30.380","t":"वदैव शाकल्य तस्य का देवतेति ।"},{"ref":"30.381","t":"सत्यमिति होवाच ॥ बृह. ३,९.१५ ॥"},{"ref":"30.382","t":"आप एव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।"},{"ref":"30.383","t":"याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।"},{"ref":"30.384","t":"य एवायं अप्सु पुरुषः स एषः ।"},{"ref":"30.385","t":"वदैव शाकल्य तस्य का देवतेति ।"},{"ref":"30.386","t":"वरुण इति होवाच ॥ ३,९.१६ ॥"},{"ref":"30.387","t":"रेत एव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।"},{"ref":"30.388","t":"याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।"},{"ref":"30.389","t":"य एवायं पुत्रमयः पुरुषः स एषः ।"},{"ref":"30.390","t":"वदैव शाकल्य तस्य का देवतेति ।"},{"ref":"30.391","t":"प्रजापतिरिति होवाच ॥ बृह. ३,९.१७ ॥"},{"ref":"30.392","t":"शाकल्येति होवाच याज्ञवल्क्यः ।"},{"ref":"30.393","t":"त्वां स्विदिमे ब्राह्मणा अङ्गारावक्षयणमक्रता३ इति ॥ ३,९.१८ ॥"},{"ref":"30.394","t":"याज्ञवल्क्येति होवाच शाकल्यः ।"},{"ref":"30.395","t":"यदिदं कुरुपञ्चालानां ब्राह्मनानत्यवादीः किं ब्रह्म विद्वानिति ।"},{"ref":"30.396","t":"दिशो वेद सदेवाः सप्रतिष्ठा इति ।"},{"ref":"30.397","t":"यद्दिशो वेत्थ सदेवाः सप्रतिष्ठाः ॥ ३,९.१९ ॥"},{"ref":"30.398","t":"किंदेवतोऽस्यां प्राच्यां दिश्यसीति ।"},{"ref":"30.399","t":"आदित्यदेवत इति ।"},{"ref":"30.400","t":"स आदित्यः कस्मिन् प्रतिष्ठित इति ।"},{"ref":"30.401","t":"चक्षुषीति ।"},{"ref":"30.402","t":"कस्मिन्नु चक्षुः प्रतिष्ठितमिति ।"},{"ref":"30.403","t":"रूपेष्विति ।"},{"ref":"30.404","t":"चक्षुषा हि रूपाणि पश्यति ।"},{"ref":"30.405","t":"कस्मिन्नु रूपाणि प्रतिष्ठितानीति ।"},{"ref":"30.406","t":"हृदय इति होवाच ।"},{"ref":"30.407","t":"हृदयेन हि रूपाणि जानाति ।"},{"ref":"30.408","t":"हृदये ह्येव रूपाणि प्रतिष्ठितानि भवन्तीति ।"},{"ref":"30.409","t":"एवमेवैतद्याज्ञवल्क्य ॥ बृह. ३,९.२० ॥"},{"ref":"30.410","t":"किंदेवतोऽस्यां दक्षिणायां दिश्यसीति ।"},{"ref":"30.411","t":"यमदेवत इति ।"},{"ref":"30.412","t":"स यमः कस्मिन् प्रतिष्ठित इति ।"},{"ref":"30.413","t":"यज्ञ इति ।"},{"ref":"30.414","t":"कस्मिन्नु यज्ञः प्रतिष्ठित इति ।"},{"ref":"30.415","t":"दक्षिणायामिति ।"},{"ref":"30.416","t":"कस्मिन्नु दक्षिणा प्रतिष्ठितेति ।"},{"ref":"30.417","t":"श्रद्धायामिति ।"},{"ref":"30.418","t":"यदा ह्येव श्रद्धत्तेऽथ दक्षिणां ददाति ।"},{"ref":"30.419","t":"श्रद्धायां ह्येव दक्षिणा प्रतिष्ठितेति ।"},{"ref":"30.420","t":"कस्मिन्नु श्रद्धा प्रतिष्ठितेति ।"},{"ref":"30.421","t":"हृदय इति होवाच ।"},{"ref":"30.422","t":"हृदयेन हि श्रद्धाम् ।"},{"ref":"30.423","t":"हृदये ह्येव श्रद्धा प्रतिष्ठिता भवतीति ।"},{"ref":"30.424","t":"एवमेवैतद्याज्ञवल्क्य ॥ बृह. ३,९.२१ ॥"},{"ref":"30.425","t":"किंदेवतोऽस्यां प्रतीच्यां दिश्यसीति ।"},{"ref":"30.426","t":"वरुणदेवत इति ।"},{"ref":"30.427","t":"स वरुणः कस्मिन् प्रतिष्ठित इति ।"},{"ref":"30.428","t":"अप्स्विति ।"},{"ref":"30.429","t":"कस्मिन्न्वापः प्रतिष्ठिता इति ।"},{"ref":"30.430","t":"रेतसीति ।"},{"ref":"30.431","t":"कस्मिन्नु रेतः प्रतिष्ठितमिति ।"},{"ref":"30.432","t":"हृदय इति ।"},{"ref":"30.433","t":"तस्मादपि प्रतिरूपं जातमाहुर्हृदयादिव सृप्तो हृदयादिव निर्मित इति ।"},{"ref":"30.434","t":"हृदये ह्येव रेतः प्रतिष्ठितं भवतीति ।"},{"ref":"30.435","t":"एवमेवैतद्याज्ञवल्क्य ॥ बृह. ३,९.२२ ॥"},{"ref":"30.436","t":"किंदेवतोऽस्यामुदीच्यां दिश्यसीति ।"},{"ref":"30.437","t":"सोमदेवत इति ।"},{"ref":"30.438","t":"स सोमः कस्मिन् प्रतिष्ठित इति ।"},{"ref":"30.439","t":"दीक्षायामिति ।"},{"ref":"30.440","t":"कस्मिन्नु दिक्षा प्रतिष्ठितेति ।"},{"ref":"30.441","t":"सत्य इति ।"},{"ref":"30.442","t":"तस्मादपि दीक्षितमाहुः सत्यं वदेति ।"},{"ref":"30.443","t":"सत्ये ह्येव दीक्षा प्रतिष्ठितेति ।"},{"ref":"30.444","t":"कस्मिन्नु सत्यं प्रतिष्ठितमिति ।"},{"ref":"30.445","t":"हृदय इति होवाच ।"},{"ref":"30.446","t":"हृदयेन हि सत्यं जानाति ।"},{"ref":"30.447","t":"हृदये ह्येव सत्यं प्रतिष्ठितं भवतीति ।"},{"ref":"30.448","t":"एवमेवैतद्याज्ञवल्क्य ॥ बृह. ३,९.२३ ॥"},{"ref":"30.449","t":"किंदेवतोऽस्यां ध्रुवायां दिश्यसीति ।"},{"ref":"30.450","t":"अग्निदेवत इति ।"},{"ref":"30.451","t":"सोऽग्निः कस्मिन् प्रतिष्ठित इति ।"},{"ref":"30.452","t":"वाचीति ।"},{"ref":"30.453","t":"कस्मिन्नु वाक्प्रतिष्ठितेति ।"},{"ref":"30.454","t":"हृदय इति ।"},{"ref":"30.455","t":"कस्मिन्नु हृदयं प्रतिष्ठितमिति ॥ बृह. ३,९.२४ ॥"},{"ref":"30.456","t":"अहल्लिकेति होवाच याज्ञवल्क्यः ।"},{"ref":"30.457","t":"यत्रैतदन्यत्रास्मन्मन्यासै ।"},{"ref":"30.458","t":"यद्ध्येतदन्यत्रास्मत्स्याच्छ्वानो वैनदद्युर्वयांसि वैनद्विमथ्नीरन्निति ॥ ३,९.२५ ॥"},{"ref":"30.459","t":"कस्मिन्नु त्वं चात्मा च प्रतिष्ठितौ स्थ इति ।"},{"ref":"30.460","t":"प्राण इति ।"},{"ref":"30.461","t":"कस्मिन्नु प्राणः प्रतिष्ठित इति ।"},{"ref":"30.462","t":"अपान इति ।"},{"ref":"30.463","t":"कस्मिन्न्वपानः प्रतिष्ठित इति ।"},{"ref":"30.464","t":"व्यान इति ।"},{"ref":"30.465","t":"कस्मिन्नु व्यानः प्रतिष्ठित इति ।"},{"ref":"30.466","t":"उदान इति ।"},{"ref":"30.467","t":"कस्मिन्नूदानः प्रतिष्ठित इति ।"},{"ref":"30.468","t":"समान इति ।"},{"ref":"30.469","t":"स एष नेति नेत्यात्मा ।"},{"ref":"30.470","t":"अगृह्यो न हि गृह्यते ।"},{"ref":"30.471","t":"अशीर्यो न हि शीर्यते ।"},{"ref":"30.472","t":"असङ्गो न सज्यते ।"},{"ref":"30.473","t":"असितो न व्यथते ।"},{"ref":"30.474","t":"न रिष्यति ।"},{"ref":"30.475","t":"एतान्यष्टावायतनान्यष्टौ लोका अद्द्. अष्टौ देवा अष्टौ पुरुषाः ।"},{"ref":"30.476","t":"स यस्तान् पुरुषान्निरुह्य प्रत्युह्यात्यक्रामत्तं त्वौपनिषदं पुरुषं पृच्छामि ।"},{"ref":"30.477","t":"तं चेन्मे न विवक्ष्यसि मूर्धा ते विपतिष्यतीति ।"},{"ref":"30.478","t":"तं ह न मेने शाकल्यस्।"},{"ref":"30.479","t":"तस्य ह मूर्धा विपपात ।"},{"ref":"30.480","t":"अपि हास्य परिमोषिणोऽस्थीन्यपजह्रुरन्यन्मन्यमानाः ॥ बृह. ३,९.२६ ॥"},{"ref":"30.481","t":"अथ होवाच ब्राह्मणा भगवन्तो यो वः कामयते स मा पृच्छतु ।"},{"ref":"30.482","t":"सर्वे वा मा पृच्छत ।"},{"ref":"30.483","t":"यो वः कामयते तं वः पृच्छामि सर्वान् वा वः पृच्छामीति ।"},{"ref":"30.484","t":"ते ह ब्राह्मणा न दधृषुः ॥ ३,९.२७ ॥"},{"ref":"30.485","t":"तान् हैतैः श्लोकैः पप्रच्छ"},{"ref":"30.486","t":"यथा वृक्षो वनस्पतिस्तथैव पुरुषोऽमृषा ।"},{"ref":"30.487","t":"तस्य लोमानि पर्णानि त्वगस्योत्पाटिका बहिः ॥ ३,९.२९ ॥"},{"ref":"30.488","t":"त्वच एवास्य रुधिरं प्रस्यन्दि त्वच उत्पटः ।"},{"ref":"30.489","t":"तस्मात्तदातृण्णात्प्रैति रसो वृक्षादिवाहतात् ॥ बृह. ३,९.३०॥"},{"ref":"30.490","t":"मांसान्यस्य शकराणि किनाटं स्नाव तत्स्थिरम् ।"},{"ref":"30.491","t":"अस्थीन्यन्तरतो दारुणि मज्जा मज्जोपमा कृता ॥ ३,९.३१॥"},{"ref":"30.492","t":"यद्वृक्षो वृक्णो रोहति मूलान्नवतरः पुनः ।"},{"ref":"30.493","t":"मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति ॥ ३,९.३२ ॥"},{"ref":"30.494","t":"रेतस इति मा वोचत जीवतस्तत्प्रजायते ।"},{"ref":"30.495","t":"धानारुह इव वै वृक्षोऽञ्जसा प्रेत्य सम्भवः ॥ ३,९.३३॥"},{"ref":"30.496","t":"यत्समूलमावृहेयुर्वृक्षं न पुनराभवेत् ।"},{"ref":"30.497","t":"मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति ॥ ३,९.३४॥"},{"ref":"30.498","t":"जात एव न जायते को न्वेनं जनयेत्पुनः ।"},{"ref":"30.499","t":"विज्ञानमानन्दं ब्रह्म रातिर्दातुः परायणम् ॥ बृह. ३,९.३५ ॥"},{"ref":"30.500","t":"जात एव न जायते को न्वेनं जनयेत्पुनः ।"},{"ref":"30.501","t":"विज्ञानमानन्दं ब्रह्म रातिर्दातुः परायणम् ॥"},{"ref":"30.502","t":"तिष्ठमानस्य तद्विद इति ॥ ३,९.३६॥"},{"ref":"30.503","t":"इति नवमं ब्राह्मणम् ॥"},{"ref":"30.504","t":"इति बृहदारण्यकोपनिषदि तृतीयोऽध्यायः ॥"},{"sp":"HDR","t":"Fourth Adhyâya"},{"ref":"31.1","t":"अथ चतुर्थोऽध्यायः ।"},{"ref":"31.2","t":"प्रथमं ब्राह्मणम्"},{"ref":"31.3","t":"(षडाचार्यब्राह्मणं वा उदंकब्राह्मणम् )"},{"ref":"31.4","t":"जनको ह वैदेह आसां चक्रे ।"},{"ref":"31.5","t":"अथ ह याज्ञवल्क्य आवव्राज ।"},{"ref":"31.6","t":"तं होवाच याज्ञवल्क्य किमर्थमचारीः पशूनिच्छनण्वन्तानीति ।"},{"ref":"31.7","t":"उभयमेव संराडिति होवाच ॥ बृह. ४,१.१ ॥"},{"ref":"31.8","t":"यत्ते कश्चिदब्रवीत्तच्छृणवामेति ।"},{"ref":"31.9","t":"अब्रवीन्मे जित्वा शैलिनिः वाग्वै ब्रह्मेति ।"},{"ref":"31.10","t":"यथा मातृमान् पितृमानाचार्यवान् ब्रूयात्तथा तच्छैलिनिरब्रवीद्वाग्वै ब्रह्मेति ।"},{"ref":"31.11","t":"अवदतो हि किं स्यादिति ।"},{"ref":"31.12","t":"अब्रवीत्तु ते तस्यायतनं प्रतिष्ठाम् ।"},{"ref":"31.13","t":"न मेऽब्रवीदिति ।"},{"ref":"31.14","t":"एकपाद्वा एतत्सम्राडिति ।"},{"ref":"31.15","t":"स वै नो ब्रूहि याज्ञवल्क्य ।"},{"ref":"31.16","t":"वागेवायतनमाकाशः प्रतिष्ठा प्रज्ञेत्येनदुपासीत ।"},{"ref":"31.17","t":"का प्रज्ञता याज्ञवल्क्य ।"},{"ref":"31.18","t":"वागेव सम्राडिति होवाच ।"},{"ref":"31.19","t":"वाचा वै सम्राड्बन्धुः प्रज्ञायते ।"},{"ref":"31.20","t":"ऋग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानानीष्टं हुतमाशितं पायितमयं च लोकः परश्च लोकः सर्वाणि च भूतानि वाचैव संराट्प्रज्ञायन्ते ।"},{"ref":"31.21","t":"वाग्वै सम्राट्परमं ब्रह्म ।"},{"ref":"31.22","t":"नैनं वाग्जहाति ।"},{"ref":"31.23","t":"सर्वाण्येनं भूतान्यभिक्षरन्ति ।"},{"ref":"31.24","t":"देवो भूत्वा देवानप्येति ।"},{"ref":"31.25","t":"य एवं विद्वानेतदुपास्ते ।"},{"ref":"31.26","t":"हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः ।"},{"ref":"31.27","t":"स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥ बृह. ४,१.२ ॥"},{"ref":"31.28","t":"यदेव ते कश्चिदब्रवीत्तच्छृणवामेति ।"},{"ref":"31.29","t":"अब्रवीन्म उदङ्कः शौल्बायनः ।"},{"ref":"31.30","t":"प्राणो वै ब्रह्मेति ।"},{"ref":"31.31","t":"यथा मातृमान् पितृमानाचार्यवान् ब्रूयात्तथा तच्छौल्बायनोऽब्रवीत्प्राणो वै ब्रह्मेति ।"},{"ref":"31.32","t":"अप्राणतो हि किं स्यादिति ।"},{"ref":"31.33","t":"अब्रवीत्तु ते तस्यायतनं प्रतिष्ठाम् ।"},{"ref":"31.34","t":"न मेऽब्रवीदिति ।"},{"ref":"31.35","t":"एकपाद्वा एतत्सम्राडिति ।"},{"ref":"31.36","t":"स वै नो ब्रूहि याज्ञवल्क्य ।"},{"ref":"31.37","t":"प्राण एवायतनमाकाशः प्रतिष्ठा ।"},{"ref":"31.38","t":"प्रियमित्येनदुपासीत ।"},{"ref":"31.39","t":"का प्रियता याज्ञवल्क्य ।"},{"ref":"31.40","t":"प्राण एव सम्राडिति होवाच ।"},{"ref":"31.41","t":"प्राणस्य वै सम्राट्कामायायाज्यं याजयति ।"},{"ref":"31.42","t":"अप्रतिगृह्यस्य प्रतिगृह्णाति ।"},{"ref":"31.43","t":"अपि तत्र वधाशङ्का भवति यां दिशमेति प्राणस्यैव सम्राट्कामाय ।"},{"ref":"31.44","t":"प्राणो वै सम्राट्परमं ब्रह्म ।"},{"ref":"31.45","t":"नैनं प्राणो जहाति ।"},{"ref":"31.46","t":"सर्वाण्येनं भूतान्यभिक्षरन्ति ।"},{"ref":"31.47","t":"देवो भूत्वा देवानप्येति ।"},{"ref":"31.48","t":"य एवं विद्वानेतदुपास्ते ।"},{"ref":"31.49","t":"हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहह् ।"},{"ref":"31.50","t":"स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥ बृह. ४,१.३ ॥"},{"ref":"31.51","t":"यदेव ते कश्चिदब्रवीत्तच्छृणवामेति ।"},{"ref":"31.52","t":"अब्रवीन्मे बर्कुर्वार्ष्णः ।"},{"ref":"31.53","t":"चक्षुर्वै ब्रह्मेति ।"},{"ref":"31.54","t":"यथा मातृमान् पितृमानाचार्यवान् ब्रूयात्तथा तद्वार्ष्णोऽब्रवीच्चक्षुर्वै ब्रह्मेति ।"},{"ref":"31.55","t":"अपश्यतो हि किं स्यादिति ।"},{"ref":"31.56","t":"अब्रवीत्तु ते तस्यायतनं प्रतिष्ठाम् ।"},{"ref":"31.57","t":"न मेऽब्रवीदिति ।"},{"ref":"31.58","t":"एकपाद्वा एतत्सम्राडिति ।"},{"ref":"31.59","t":"स वै नो ब्रूहि याज्ञवल्क्य ।"},{"ref":"31.60","t":"चक्षुरेवायतनमाकाशः प्रतिष्ठा ।"},{"ref":"31.61","t":"सत्यमित्येतदुपासीत ।"},{"ref":"31.62","t":"का सत्यता याज्ञवल्क्य ।"},{"ref":"31.63","t":"चक्षुरेव सम्राडिति होवाच ।"},{"ref":"31.64","t":"चक्षुषा वै सम्राट्पश्यन्तमाहुरद्राक्षीरिति ।"},{"ref":"31.65","t":"स आहाद्राक्षमिति तत्सत्यं भवति ।"},{"ref":"31.66","t":"चक्षुर्वै सम्राट्परमं ब्रह्म ।"},{"ref":"31.67","t":"नैनं चक्षुर्जहाति ।"},{"ref":"31.68","t":"सर्वाण्येनं भूतान्यभिक्षरन्ति ।"},{"ref":"31.69","t":"देवो भूत्वा देवानप्येति ।"},{"ref":"31.70","t":"य एवं विद्वानेतदुपास्ते ।"},{"ref":"31.71","t":"हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः ।"},{"ref":"31.72","t":"स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥ बृह. ४,१.४ ॥"},{"ref":"31.73","t":"यदेव ते कश्चिदब्रवीत्तच्छृणवामेति ।"},{"ref":"31.74","t":"अब्रवीन्मे गर्दभीविपीतो भारद्वाजः ।"},{"ref":"31.75","t":"श्रोत्रं वै ब्रह्मेति ।"},{"ref":"31.76","t":"यथा मातृमान् पितृमानाचार्यवान् ब्रूयात्तथा तद्भारद्वाजोऽब्रवीच्छ्रोत्रं वै ब्रह्मेति ।"},{"ref":"31.77","t":"अशृण्वतो हि किं स्यादिति ।"},{"ref":"31.78","t":"अब्रवीत्तु ते तस्यायतनं प्रतिष्ठाम् ।"},{"ref":"31.79","t":"न मेऽब्रवीदिति ।"},{"ref":"31.80","t":"एकपाद्वा एतत्सम्राडिति ।"},{"ref":"31.81","t":"स वै नो ब्रूहि याज्ञवल्क्य ।"},{"ref":"31.82","t":"श्रोत्रमेवायतनमाकाशः प्रतिष्ठानन्तमित्येनदुपासीत ।"},{"ref":"31.83","t":"कानन्तता याज्ञवल्क्य ।"},{"ref":"31.84","t":"दिश एव सम्राडिति होवाच ।"},{"ref":"31.85","t":"तस्माद्वै सम्राडपि यां काञ्च दिशं गच्छति नैवास्या अन्तं गच्छति ।"},{"ref":"31.86","t":"अनन्ता हि दिशः ।"},{"ref":"31.87","t":"दिशो वै सम्राट्श्रोत्रम् ।"},{"ref":"31.88","t":"श्रोत्रं वै सम्राट्परमं ब्रह्म ।"},{"ref":"31.89","t":"नैनं श्रोत्रं जहाति ।"},{"ref":"31.90","t":"सर्वाण्येनं भूतान्यभिक्षरन्ति ।"},{"ref":"31.91","t":"देवो भूत्वा देवानप्येति ।"},{"ref":"31.92","t":"य एवं विद्वानेतदुपास्ते ।"},{"ref":"31.93","t":"हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः ।"},{"ref":"31.94","t":"स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥ बृह. ४,१.५ ॥"},{"ref":"31.95","t":"यदेव ते कश्चिदब्रवीत्तच्छृणवामेति ।"},{"ref":"31.96","t":"अब्रवीन्मे सत्यकामो जाबालः मनो वै ब्रह्मेति ।"},{"ref":"31.97","t":"यथा मातृमान् पितृमानाचार्यवान् ब्रूयात्तथा तज्जाबालोऽब्रवीन्मनो वै ब्रह्मेति ।"},{"ref":"31.98","t":"अमनसो हि किं स्यादिति ।"},{"ref":"31.99","t":"अब्रवीत्तु ते तस्यायतनं प्रतिष्ठाम् ।"},{"ref":"31.100","t":"न मेऽब्रवीदिति ।"},{"ref":"31.101","t":"एकपाद्वा एतत्सम्राडिति ।"},{"ref":"31.102","t":"स वै नो ब्रूहि याज्ञावल्क्य ।"},{"ref":"31.103","t":"मन एवायतनमाकाशः प्रतिष्ठानन्द इत्येनदुपासीत ।"},{"ref":"31.104","t":"कानन्दता याज्ञवल्क्य ।"},{"ref":"31.105","t":"मन एव सम्राडिति होवाच मनसा वै सम्राट्स्त्रियमभि हार्यति तस्यां प्रतिरूपः पुत्रो जायते ।"},{"ref":"31.106","t":"स आनन्दः ।"},{"ref":"31.107","t":"मनो वै सम्राट्परमं ब्रह्म ।"},{"ref":"31.108","t":"नैनं मनो जहाति ।"},{"ref":"31.109","t":"सर्वाण्येनं भूतान्यभिक्षरन्ति ।"},{"ref":"31.110","t":"देवो भूत्वा देवानप्येति ।"},{"ref":"31.111","t":"य एवं विद्वानेतदुपास्ते ।"},{"ref":"31.112","t":"हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः ।"},{"ref":"31.113","t":"स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥ बृह. ४,१.६ ॥"},{"ref":"31.114","t":"यदेव ते कश्चिदब्रवीत्तच्छृणवामेति ।"},{"ref":"31.115","t":"अब्रवीन्मे विदग्धः शाकल्यः ।"},{"ref":"31.116","t":"हृदयं वै ब्रह्मेति ।"},{"ref":"31.117","t":"यथा मातृमान् पितृमानाचार्यवान् ब्रूयात्तथा तच्छाकल्योऽब्रवीद्धृदयं वै ब्रह्मेति ।"},{"ref":"31.118","t":"अहृदयस्य हि किं स्यादिति ।"},{"ref":"31.119","t":"अब्रवीत्तु ते तस्यायतनं प्रतिष्ठाम् ।"},{"ref":"31.120","t":"न मेऽब्रवीदिति ।"},{"ref":"31.121","t":"एकपाद्वा एतत्सम्राडिति ।"},{"ref":"31.122","t":"स वै नो ब्रूहि याज्ञवल्क्य ।"},{"ref":"31.123","t":"हृदयमेवायतनमाकाशः प्रतिष्ठा ।"},{"ref":"31.124","t":"स्थितिरित्येनदुपासीत ।"},{"ref":"31.125","t":"का स्थितिता याज्ञवल्क्य ।"},{"ref":"31.126","t":"हृदयमेव सम्राडिति होवाच ।"},{"ref":"31.127","t":"हृदयं वै सम्राट्सर्वेषां भूतानामायतनम् ।"},{"ref":"31.128","t":"हृदयं वै सम्राट्सर्वेषां भूतानां प्रतिष्ठा ।"},{"ref":"31.129","t":"हृदये ह्येव सम्राट्सर्वाणि भूतानि प्रतिष्ठितानि भवन्ति ।"},{"ref":"31.130","t":"हृदयं वै सम्राट्परमं ब्रह्म ।"},{"ref":"31.131","t":"नैनं हृदयं जहाति ।"},{"ref":"31.132","t":"सर्वाण्येनं भूतान्यभिक्षरन्ति ।"},{"ref":"31.133","t":"देवो भूत्वा देवानप्येति ।"},{"ref":"31.134","t":"य एवं विद्वानेतदुपास्ते ।"},{"ref":"31.135","t":"हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः ।"},{"ref":"31.136","t":"स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥ बृह. ४,१.७ ॥"},{"ref":"31.137","t":"जनको ह वैदेहः कूर्चादुपावसर्पन्नुवाच नमस्तेऽस्तु याज्ञवल्क्य ।"},{"ref":"31.138","t":"अनु मा शाधीति ।"},{"ref":"31.139","t":"स होवाच यथा वै सम्राण्महान्तमध्वानमेष्यन् रथं वा नावं वा समाददीतैवमेवैताभिरुपनिषद्भिः समाहितात्मासि ।"},{"ref":"31.140","t":"एवं वृन्दारक आढ्यः सन्नधीतवेद उक्तोपनिषत्क इतो विमुच्यमानः क्व गमिष्यसीति ।"},{"ref":"31.141","t":"नाहं तद्भगवन् वेद यत्र गमिष्यामीति ।"},{"ref":"31.142","t":"अथ वै तेऽहं तद्वक्ष्यामि यत्र गमिष्यसीति ।"},{"ref":"31.143","t":"ब्रवीतु भगवानिति ॥ ४,२.१ ॥"},{"ref":"31.144","t":"इन्धो ह वै नामैष योऽयं दक्षिणेऽक्षन् पुरुषः ।"},{"ref":"31.145","t":"तं वा एतमिन्धं सन्तमिन्द्र इत्याचक्षते परोक्षेणैव ।"},{"ref":"31.146","t":"परोक्षप्रिया इव हि देवाः प्रत्यक्षद्विषः ॥ बृह. ४,२.२ ॥"},{"ref":"31.147","t":"अथैतद्वामेऽक्षणि पुरुषरूपमेषास्य पत्नी विराट् ।"},{"ref":"31.148","t":"तयोरेष संस्तावो य एषोऽन्तर्हृदय आकाशः ।"},{"ref":"31.149","t":"अथैनयोरेतदन्नं य एषोऽन्तर्हृदये लोहितपिण्डः ।"},{"ref":"31.150","t":"अथैनयोरेतत्प्रावरणं यदेतदन्तर्हृदये जालकमिव ।"},{"ref":"31.151","t":"अथैनयोरेषा सृतिः संचरणी यैषा हृदयादूर्ध्वा नाड्युच्चरति ।"},{"ref":"31.152","t":"यथा केशः सहस्रधा भिन्न एवमस्यैता हिता नाम नाड्योऽन्तर्हृदये प्रतिष्ठिता भवन्ति ।"},{"ref":"31.153","t":"एताभिर्वा एतदास्रवदास्रवति ।"},{"ref":"31.154","t":"तस्मादेष प्रविविक्ताहारतर इव भवत्यस्माच्छारीरादात्मनः ॥ बृह. ४,२.३ ॥"},{"ref":"31.155","t":"तस्य प्राची दिक्प्राञ्चः प्राणाः ।"},{"ref":"31.156","t":"दक्षिणा दिग्दक्षिणे प्राणाः ।"},{"ref":"31.157","t":"प्रतीची दिक्प्रत्यञ्चः प्राणाः ।"},{"ref":"31.158","t":"उदीची दिगुदञ्चः प्राणाः ।"},{"ref":"31.159","t":"ऊर्ध्वा दिगूर्ध्वाः प्राणाः ।"},{"ref":"31.160","t":"अवाची दिगवाञ्चः प्राणाः ।"},{"ref":"31.161","t":"सर्वा दिशः सर्वे प्राणाः ।"},{"ref":"31.162","t":"स एष नेति नेत्यात्मा ।"},{"ref":"31.163","t":"अगृह्यो न हि गृह्यते ।"},{"ref":"31.164","t":"अशीर्यो न हि शीर्यते ।"},{"ref":"31.165","t":"असङ्गो न हि सज्यते ।"},{"ref":"31.166","t":"असितो न व्यथते ।"},{"ref":"31.167","t":"न रिष्यति ।"},{"ref":"31.168","t":"अभयं वै जनक प्राप्तोऽसीति होवाच याज्ञवल्क्यः ।"},{"ref":"31.169","t":"स होवाच जनको वैदेहोऽभयं त्वा गच्छताद्याज्ञवल्क्य यो नो भगवन्नभयं वेदयसे ।"},{"ref":"31.170","t":"नमस्तेऽस्तु ।"},{"ref":"31.171","t":"इमे विदेहा अयमहमस्मीति ॥ बृह. ४,२.४ ॥"},{"ref":"31.172","t":"(ज्योतिर्ब्राह्मणम्)"},{"ref":"31.173","t":"जनकं ह वैदेहं याज्ञवल्क्यो जगाम ।"},{"ref":"31.174","t":"समेनेन वदिष्य इति ।"},{"ref":"31.175","t":"अथ ह यज्जनकश्च वैदेहो याज्ञवल्क्यश्चाग्निहोत्रे समूदाते ।"},{"ref":"31.176","t":"तस्मै ह याज्ञवल्क्यो वरं ददौ ।"},{"ref":"31.177","t":"स ह कामप्रश्नमेव वव्रे ।"},{"ref":"31.178","t":"तं हास्मै ददौ ।"},{"ref":"31.179","t":"तं ह सम्राडेव पूर्वः पप्रच्छ ॥ ४,३.१ ॥"},{"ref":"31.180","t":"याज्ञवल्क्य किंज्योतिरयं पुरुष इति ।"},{"ref":"31.181","t":"आदित्यज्योतिः सम्राडिति होवाच ।"},{"ref":"31.182","t":"आदित्येनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति ।"},{"ref":"31.183","t":"एवमेवैतद्याज्ञवल्क्य ॥ बृह. ४,३.२ ॥"},{"ref":"31.184","t":"अस्तमित आदित्ये याज्ञवल्क्य किंज्योतिरेवायं पुरुष इति ।"},{"ref":"31.185","t":"चन्द्रमा एवास्य ज्योतिर्भवतीति ।"},{"ref":"31.186","t":"चन्द्रमसैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति ।"},{"ref":"31.187","t":"एवमेवैतद्याज्ञवल्क्य ॥ ४,३.३ ॥"},{"ref":"31.188","t":"अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते किंज्योतिरेवायं पुरुष इति ।"},{"ref":"31.189","t":"अग्निरेवास्य ज्योतिर्भवतीति ।"},{"ref":"31.190","t":"अग्निनैव ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति ।"},{"ref":"31.191","t":"एवमेवैतद्याज्ञवल्क्य ॥ ४,३.४ ॥"},{"ref":"31.192","t":"अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते शान्तेऽग्नौ किंज्योतिरेवायं पुरुष इति ।"},{"ref":"31.193","t":"वागेवास्य ज्योतिर्भवतीति ।"},{"ref":"31.194","t":"वाचैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येति ।"},{"ref":"31.195","t":"तस्माद्वै सम्राडपि यत्र स्वः पाणिर्न विनिर्ज्ञायतेऽथ यत्र वागुच्चरत्युपैव तत्र न्येतीति ।"},{"ref":"31.196","t":"एवमेवैतद्याज्ञवल्क्य ॥ बृह. ४,३.५ ॥"},{"ref":"31.197","t":"अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते शान्तेऽग्नौ शान्तायां वाचि किंज्योतिरेवायं पुरुष इति ।"},{"ref":"31.198","t":"आत्मैवास्य ज्योतिर्भवतीति ।"},{"ref":"31.199","t":"आत्मनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति ॥ ४,३.६ ॥"},{"ref":"31.200","t":"कतम आत्मेति योऽयं विज्ञानमयः प्राणेषु हृद्यन्तर्ज्योतिः पुरुषः ।"},{"ref":"31.201","t":"स समानः सन्नुभौ लोकावनुसंचरति ध्यायतीव लेलायतीव ।"},{"ref":"31.202","t":"स हि स्वप्नो भूत्वेमं लोकमतिक्रामति अद्द्. मृत्यो रूपाणि ॥ बृह. ४,३.७ ॥"},{"ref":"31.203","t":"स वा अयं पुरुषो जायमानः शरीरमभिसम्पद्यमानः पाप्मभिः संसृज्यते ।"},{"ref":"31.204","t":"स उत्क्रामन्म्रियमाणः पाप्मनो विजहाति ॥ ४,३.८ ॥"},{"ref":"31.205","t":"तस्य वा एतस्य पुरुषस्य द्वे एव स्थाने भवतः ।"},{"ref":"31.206","t":"इदं च परलोकस्थानं च ।"},{"ref":"31.207","t":"सन्ध्यं तृतीयं स्वप्नस्थानम् ।"},{"ref":"31.208","t":"तस्मिन्सन्ध्ये स्थाने तिष्ठनुभे स्थाने पश्यतीदं च परलोकस्थानं च ।"},{"ref":"31.209","t":"अथ यथाक्रमोऽयं परलोकस्थाने भवति ।"},{"ref":"31.210","t":"तमाक्रममाक्रम्योभयान् पाप्मन आनन्दांश्च पश्यति ।"},{"ref":"31.211","t":"स यत्र प्रस्वपित्यस्य लोकस्य सर्वावतो मात्रामपादाय स्वयं विहत्य स्वयं निर्माय स्वेन भासा स्वेन ज्योतिषा प्रस्वपिति ।"},{"ref":"31.212","t":"अत्रायं पुरुषः स्वयंज्योतिर्भवति ॥ बृह. ४,३.९ ॥"},{"ref":"31.213","t":"न तत्र रथा न रथयोगा न पन्थानो भवन्ति ।"},{"ref":"31.214","t":"अथ रथान् रथयोगान् पथः सृजते ।"},{"ref":"31.215","t":"न तत्रानन्दा मुदः प्रमुदो भवन्ति ।"},{"ref":"31.216","t":"अथानन्दान्मुदः प्रमुदः सृजते ।"},{"ref":"31.217","t":"न तत्र वेशान्ताः पुष्करिण्यः स्रवन्त्यो भवन्ति ।"},{"ref":"31.218","t":"अथ वेशान्तान् पुष्करिणीः स्रवन्तीः सृजते ।"},{"ref":"31.219","t":"स हि कर्ता ॥ ४,३.१० ॥"},{"ref":"31.220","t":"तदेते श्लोका भवन्ति"},{"ref":"31.221","t":"स्वप्नेन शारीरमभिप्रहत्यासुप्तः सुप्तानभिचाकशीति ।"},{"ref":"31.222","t":"शुक्रमादाय पुनरैति स्थानं हिरण्मयःपुरुष एकहंसः ॥ ४,३.११ ॥"},{"ref":"31.223","t":"प्राणेन रक्षन्नवरं कुलायं बहिष्कुलायादमृतश्चरित्वा ।"},{"ref":"31.224","t":"स ईयतेऽमृतो यत्रकामं हिरण्मयः पुरुष एकहंसः ॥ बृह. ४,३.१२ ॥"},{"ref":"31.225","t":"स्वप्नान्त उच्चावचमीयमानो रूपाणि देवः कुरुते बहूनि ।"},{"ref":"31.226","t":"उतेव स्त्रीभिः सह मोदमानो जक्षदुतेवापि भयानि पश्यन् ॥ ४,३.१३ ॥"},{"ref":"31.227","t":"आराममस्य पश्यन्ति न तं पश्यति कश्चनेति ।"},{"ref":"31.228","t":"तं नायतं बोधयेदित्याहुः ।"},{"ref":"31.229","t":"दुर्भिषज्यं हास्मै भवति यमेष न प्रतिपद्यते ।"},{"ref":"31.230","t":"अथो खल्वाहुर्जागरितदेश एवास्यैस इति ।"},{"ref":"31.231","t":"यानि ह्येव जाग्रत्पश्यति तानि सुप्त इति ।"},{"ref":"31.232","t":"अत्रायं पुरुषः स्वयंज्योतिर्भवति ।"},{"ref":"31.233","t":"सोऽहं भगवते सहस्रं ददामि ।"},{"ref":"31.234","t":"अत ऊर्ध्वं विमोक्षाय ब्रूहीति ॥ बृह. ४,३.१४ ॥"},{"ref":"31.235","t":"स वा एष एतस्मिन् संप्रसादे रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति स्वप्नायैव ।"},{"ref":"31.236","t":"स यत्तत्र किञ्चित्पश्यत्यनन्वागतस्तेन भवति ।"},{"ref":"31.237","t":"असङ्गो ह्ययं पुरुष इति ।"},{"ref":"31.238","t":"एवमेवैतत्याज्ञवल्क्य ।"},{"ref":"31.239","t":"सोऽहं भगवते सहस्रं ददामि ।"},{"ref":"31.240","t":"अत ऊर्ध्वं विमोक्षायैव ब्रूहीति ॥ ४,३.१५ ॥"},{"ref":"31.241","t":"स वा एष एतस्मिन् स्वप्ने रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति बुद्धान्तायैव ।"},{"ref":"31.242","t":"स यत्तत्र किञ्चित्पश्यत्यनन्वागतस्तेन भवति ।"},{"ref":"31.243","t":"असङ्गो ह्ययं पुरुष इति ।"},{"ref":"31.244","t":"एवमेवैतत्याज्ञवल्क्य ।"},{"ref":"31.245","t":"सोऽहं भगवते सहस्रं ददामि ।"},{"ref":"31.246","t":"अत ऊर्ध्वं विमोक्षायैव ब्रूहीति ॥ बृह. ४,३.१६ ॥"},{"ref":"31.247","t":"स वा एष एतस्मिन् बुद्धान्ते रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति स्वप्नान्तायैव ॥ ४,३.१७ ॥"},{"ref":"31.248","t":"तद्यथा महामत्स्य उभे कूले अनुसंचरति पूर्वं चापरं च ।"},{"ref":"31.249","t":"एवमेवायं पुरुष एतावुभावन्तावनुसंचरति स्वप्नान्तं च बुद्धान्तं च ॥ ४,३.१८ ॥"},{"ref":"31.250","t":"तद्यथास्मिन्नाकाशे श्येनो वा सुपर्णो वा विपरिपत्य श्रान्तः संहत्य पक्षौ संलयायैव ध्रियते ।"},{"ref":"31.251","t":"एवमेवायं पुरुष एतस्मा अन्ताय धवति ।"},{"ref":"31.252","t":"यत्र सुप्तो न कं चन कामं कामयते न कं चन स्वप्नं पश्यति ॥ बृह. ४,३.१९ ॥"},{"ref":"31.253","t":"ता वा अस्यैता हिता नाम नाड्यो यथा केशः सहस्रधा भिन्नस्तावताणिम्ना तिष्ठन्ति ।"},{"ref":"31.254","t":"शुक्लस्य नीलस्य पिङ्गलस्य हरितस्य लोहितस्य पूर्णाः ।"},{"ref":"31.255","t":"अथ यत्रैनं घ्नन्तीव जिनन्तीव हस्तीव विच्छाययति गर्तमिव पतति ।"},{"ref":"31.256","t":"यदेव जाग्रद्भयं पश्यति तदत्राविद्यया मन्यते ।"},{"ref":"31.257","t":"अथ यत्र देव इव राजेवाहमेवेदं सर्वोऽस्मीति मन्यते ।"},{"ref":"31.258","t":"सोऽस्य परमो लोकः ॥ ४,३.२० ॥"},{"ref":"31.259","t":"तद्वा अस्यैतदतिच्छन्दोऽपहतपाप्माभयं रूपम् ।"},{"ref":"31.260","t":"तद्यथा प्रियया स्त्रिया संपरिष्वक्तो न बाह्यं किं चन वेद नान्तरम् ।"},{"ref":"31.261","t":"एवमेवायं पुरुषः प्राज्ञेनात्मना संपरिष्वक्तो न बाह्यं किं चन वेद नान्तरम् ।"},{"ref":"31.262","t":"तद्वा अस्यैतदाप्तकाममात्मकाममकामं रूपं शोकान्तरम् ॥ ४,३.२१ ॥"},{"ref":"31.263","t":"अत्र पितापिता भवति मातामाता लोका अलोका देवा अदेवा वेदा अवेदाः ।"},{"ref":"31.264","t":"अत्र स्तेनोऽस्तेनो भवति भ्रूणहाभ्रूणहा चाण्ड्यालोऽचण्ड्यालः पौल्कसोऽपौल्कसः श्रमणोऽश्रमणस्तापसोऽतापसः ।"},{"ref":"31.265","t":"अनन्वागतं पुण्येनानन्वागतं पापेन ।"},{"ref":"31.266","t":"तीर्णो हि तदा सर्वाञ्शोकान् हृदयस्य भवति ॥ बृह. ४,३.२२ ॥"},{"ref":"31.267","t":"यद्वै तन्न पश्यति पश्यन् वै तन्न पश्यति ।"},{"ref":"31.268","t":"न हि द्रष्टुर्दृष्टेर्विपरिलोपो विद्यतेऽविनाशित्वान् ।"},{"ref":"31.269","t":"न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यत्पश्येत् ॥ ४,३.२३ ॥"},{"ref":"31.270","t":"यद्वै तन्न जिघ्रति जिघ्रन् वै तन्न जिघ्रति ।"},{"ref":"31.271","t":"न हि घ्रातुर्घ्रातेर्विपरिलोपो विद्यतेऽविनाशित्वात् ।"},{"ref":"31.272","t":"न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यज्जिघ्रेत् ॥ ४,३.२४ ॥"},{"ref":"31.273","t":"यद्वै तन्न रसयति रसयन् वै तन्न रसयति ।"},{"ref":"31.274","t":"न हि रसयितू रसयतेर्विपरिलोपो विद्यतेऽविनाशित्वात् ।"},{"ref":"31.275","t":"न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्रसयेत् ॥ बृह. ४,३.२५ ॥"},{"ref":"31.276","t":"यद्वै तन्न वदति वदन् वै तन्न वदति ।"},{"ref":"31.277","t":"न हि वक्तुर्वक्तेर्विपरिलोपो विद्यतेऽविनाशित्वात् ।"},{"ref":"31.278","t":"न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्वदेत् ॥ ४,३.२६ ॥"},{"ref":"31.279","t":"यद्वै तन्न शृणोति शृण्वन् वै तन्न शृणोति ।"},{"ref":"31.280","t":"न हि श्रोतुः श्रुतेर्विपरिलोपो विद्यतेऽविनाशित्वात् ।"},{"ref":"31.281","t":"न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यच्छृणुयात् ॥ ४,३.२७ ॥"},{"ref":"31.282","t":"यद्वै तन्न मनुते मन्वानो वै तन्न मनुते ।"},{"ref":"31.283","t":"न हि मन्तुर्मतेर्विपरिलोपो विद्यतेऽविनाशित्वात् ।"},{"ref":"31.284","t":"न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यन्मन्वीत ॥ बृह. ४,३.२८ ॥"},{"ref":"31.285","t":"यद्वै तन्न स्पृशति स्पृशन् वै तन्न स्पृशति ।"},{"ref":"31.286","t":"न हि स्प्रष्टुः स्पृष्टेर्विपरिलोपो विद्यतेऽविनाशित्वात् ।"},{"ref":"31.287","t":"न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यत्स्पृशेत् ॥ ४,३.२९ ॥"},{"ref":"31.288","t":"यद्वै तन्न विजानाति विजानन् वै तन्न विजानाति ।"},{"ref":"31.289","t":"न हि विज्ञातुर्विज्ञातेर्विपरिलोपो विद्यतेऽविनाशित्वात् ।"},{"ref":"31.290","t":"न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्विजानीयात् ॥ ४,३.३० ॥"},{"ref":"31.291","t":"यत्र वा अन्यदिव स्यात्तत्रान्योऽन्यत्पश्येदन्योऽन्यज्जिघ्रेदन्योऽन्यद्रसयेदन्योऽन्यद्वदेदन्योऽन्यच्छृणुयादन्योऽन्यन्मन्वीतान्योऽन्यत्स्पृशेदन्योऽन्यद्विजानीयात् ॥ ४,३.३१ ॥"},{"ref":"31.292","t":"सलिल एको द्रष्टाद्वैतो भवति ।"},{"ref":"31.293","t":"एष ब्रह्मलोकः सम्राट् ।"},{"ref":"31.294","t":"इति हैनमनुशशास याज्ञवल्क्यः ।"},{"ref":"31.295","t":"एषास्य परमा गतिः ।"},{"ref":"31.296","t":"एषास्य परमा संपत् ।"},{"ref":"31.297","t":"एषोऽस्य परमो लोकः ।"},{"ref":"31.298","t":"एषोऽस्य परम आनन्दः ।"},{"ref":"31.299","t":"एतस्यैवानन्दस्यान्यानि भूतानि मात्रामुपजीवन्ति ॥ बृह. ४,३.३२ ॥"},{"ref":"31.300","t":"स यो मनूष्याणां राद्धः समृद्धो भवत्यन्येषामधिपतिः सर्वैर्मानुष्यकैर्भोगैः सम्पन्नतमः स मनुष्याणां परम आनन्दः ।"},{"ref":"31.301","t":"अथ ये शतं मनुष्याणामानन्दाः स एकः पितॄणां जितलोकानामानन्दः ।"},{"ref":"31.302","t":"अथ ये शतं पितॄणां जितलोकानामानन्दाः स एको गन्धर्वलोक आनन्दः ।"},{"ref":"31.303","t":"अथ ये शतं गन्धर्वलोक आनन्दाः स एकः कर्मदेवानामानन्दो ये कर्मणा देवत्वमभिसम्पद्यन्ते ।"},{"ref":"31.304","t":"अथ ये शतं कर्मदेवानामानन्दाः स एक आजानदेवानामानन्दः ।"},{"ref":"31.305","t":"यश्च श्रोत्रियोऽवृजिनोऽकामहतः ।"},{"ref":"31.306","t":"अथ ये शतमाजानदेवानामानन्दाः स एकः प्रजापतिलोक आनन्दः ।"},{"ref":"31.307","t":"यश्च श्रोत्रियोऽवृजिनोऽकामहतः ।"},{"ref":"31.308","t":"अथ ये शतं प्रजापतिलोक आनन्दाः स एको ब्रह्मलोक आनन्दः ।"},{"ref":"31.309","t":"यश्च श्रोत्रियोऽवृजिनोऽकामहतः ।"},{"ref":"31.310","t":"अथैष एव परम आनन्दः ।"},{"ref":"31.311","t":"एष ब्रह्मलोकः सम्राट् ।"},{"ref":"31.312","t":"इति होवाच याज्ञवल्क्यः ।"},{"ref":"31.313","t":"सोऽहं भगवते सहस्रं ददामि ।"},{"ref":"31.314","t":"अत ऊर्ध्वं विमोक्षायैव ब्रूहीति ।"},{"ref":"31.315","t":"अत्र ह याज्ञवल्क्यो बिभयां चकार मेधावी राजा सर्वेभ्यो मान्तेभ्य उदरौत्सीदिति ॥ बृह. ४,३.३३ ॥"},{"ref":"31.316","t":"स वा एष एतस्मिन् स्वप्नान्ते रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति बुद्धान्तायैव ॥ ४,३.३४ ॥"},{"ref":"31.317","t":"तद्यथानः सुसमाहितमुत्सर्जं यायादेवमेवायं शारीर आत्मा प्राज्ञेनात्मनान्वारूढ उत्सर्जं याति ।"},{"ref":"31.318","t":"यत्रैतदूर्ध्वोच्छ्वासी भवति ॥ ४,३.३५ ॥"},{"ref":"31.319","t":"स यत्रायमणिमानं न्येति जरया वोपतपता वाणिमानं निगच्छति ।"},{"ref":"31.320","t":"तद्यथाम्रं वोदुम्बरं वा पिप्पलं वा बन्धनात्प्रमुच्यते ।"},{"ref":"31.321","t":"एवमेवायं पुरुष एभ्योऽङ्गेभ्यः संप्रमुच्य पुनः प्रतिन्यायं प्रतियोन्याद्रवति प्राणायैव ॥ ४,३.३६ ॥"},{"ref":"31.322","t":"तद्यथा राजानमायन्तमुग्राः प्रत्येनसः सूतग्रामण्योऽन्नैः पानैरवसथैः प्रतिकल्पन्तेऽयमायात्ययमागच्छतीति ।"},{"ref":"31.323","t":"एवं हैवंविदं सर्वाणि भूतानि प्रतिकल्पन्त इदं ब्रह्मायातीदमागच्छतीति ॥ ४,३.३७ ॥"},{"ref":"31.324","t":"तद्यथा राजानं प्रयियासन्तमुग्राः प्रत्येनसः सूतग्रामण्योऽभिसमायन्ति ।"},{"ref":"31.325","t":"एवमेवेममात्मानमन्तकाले सर्वे प्राणा अभिसमायन्ति ।"},{"ref":"31.326","t":"यत्रैतदूर्ध्वोच्छ्वासी भवति ॥ बृह. ४,३.३८ ॥"},{"ref":"31.327","t":"(शारीरकब्राह्मणम्)"},{"ref":"31.328","t":"स यत्रायमात्माबल्यं न्येत्य संमोहमिव न्येति ।"},{"ref":"31.329","t":"अथैनमेते प्राणा अभिसमायन्ति ।"},{"ref":"31.330","t":"स एतास्तेजोमात्राः समभ्याददानो हृदयमेवान्ववक्रामति ।"},{"ref":"31.331","t":"स यत्रैष चाक्षुषः पुरुषः पराङ्पर्यावर्तते ।"},{"ref":"31.332","t":"अथारूपज्ञो भवति ॥ ४,४.१ ॥"},{"ref":"31.333","t":"एकीभवति न पश्यतीत्याहुः ।"},{"ref":"31.334","t":"एकीभवति न जिघ्रतीत्याहुः ।"},{"ref":"31.335","t":"एकीभवति न रसयतीत्याहुः ।"},{"ref":"31.336","t":"एकीभवति न वदतीत्याहुः ।"},{"ref":"31.337","t":"एकीभवति न शृणोतीत्याहुः ।"},{"ref":"31.338","t":"एकीभवति न मनुत इत्याहुः ।"},{"ref":"31.339","t":"एकीभवति न स्पृशतीत्याहुः ।"},{"ref":"31.340","t":"एकीभवति न विजानातीत्याहुः ।"},{"ref":"31.341","t":"तस्य हैतस्य हृदयस्याग्रं प्रद्योतते ।"},{"ref":"31.342","t":"तेन प्रद्योतेनैष आत्मा निष्क्रामति ।"},{"ref":"31.343","t":"चक्षुष्टो वा मूर्ध्नो वान्येभ्यो वा शरीरदेशेभ्यः ।"},{"ref":"31.344","t":"तमुत्क्रामन्तं प्राणोऽनूत्क्रामति ।"},{"ref":"31.345","t":"प्राणमनूत्क्रामन्तं सर्वे प्राणा अनूत्क्रामन्ति ।"},{"ref":"31.346","t":"सविज्ञनो भवति ।"},{"ref":"31.347","t":"संजानमेवान्ववक्रामति ।"},{"ref":"31.348","t":"तं विद्याकर्मणी समन्वारभेते पूर्वप्रज्ञा च ॥ बृह. ४,४.२ ॥"},{"ref":"31.349","t":"तद्यथा तृणजलायुका तृणस्यान्तं गत्वान्यमाक्रममाक्रम्यात्मानमुपसंहरति ।"},{"ref":"31.350","t":"एवमेवायमात्मेदं शरीरं निहत्याविद्यां गमयित्वान्यमाक्रममाक्रम्यात्मानमुपसंहरति ॥ ४,४.३ ॥"},{"ref":"31.351","t":"तद्यथा पेशस्कारी पेशसो मात्रामपादायान्यन्नवतरं कल्याणतरं रूपं तनुते ।"},{"ref":"31.352","t":"एवमेवायमात्मेदं शरीरं निहत्याविद्यां गमयित्वान्यन्नवतरं कल्याणतरं रूपं कुरुते ।"},{"ref":"31.353","t":"पित्र्यं वा गान्धर्वं वा दैवं वा प्राजापत्यं वा ब्राह्मं वान्येषां वा भूतानाम् ॥ बृह. ४,४.४ ॥"},{"ref":"31.354","t":"स वा अयमात्मा ब्रह्म विज्ञानमयो मनोमयो प्राणमयश्चक्षुर्मयः श्रोत्रमयः पृथिवीमय आपोमयो वायुमय आकाशमयस्तेजोमयोऽतेजोमयः काममयोऽकाममयः क्रोधमयोऽक्रोधमयो धर्ममयोऽधर्ममयः सर्वमयः ।"},{"ref":"31.355","t":"तद्यदेतदिदंमयोऽदोमय इति ।"},{"ref":"31.356","t":"यथाकारी यथाचारी तथा भवति ।"},{"ref":"31.357","t":"साधुकारी साधुर्भवति ।"},{"ref":"31.358","t":"पापकारी पापो भवति ।"},{"ref":"31.359","t":"पुण्यः पुण्येन कर्मणा पापः पापेन ।"},{"ref":"31.360","t":"अथो खल्वाहुः ।"},{"ref":"31.361","t":"काममय एवायं पुरुष इति ।"},{"ref":"31.362","t":"स यथाकामो भवति तत्क्रतुर्भवति ।"},{"ref":"31.363","t":"यत्क्रतुर्भवति तत्कर्म कुरुते ।"},{"ref":"31.364","t":"यत्कर्म कुरुते तदभिसंपद्यते ॥ ४,४.५ ॥"},{"ref":"31.365","t":"तदेष श्लोको भवति"},{"ref":"31.366","t":"तदेव सक्तः सह कर्मणैति लिङ्गं मनो यत्र निषक्तमस्य ।"},{"ref":"31.367","t":"प्राप्यान्तं कर्मणस्तस्य यत्किञ्चेह करोत्ययम् ।"},{"ref":"31.368","t":"तस्माल्लोकात्पुनरैत्यस्मै लोकाय कर्मणे ।"},{"ref":"31.369","t":"इति नु कामयमानः ।"},{"ref":"31.370","t":"अथाकामयमानो योऽकामो निष्काम आप्तकाम आत्मकामो न तस्य प्राणा उत्क्रामन्ति ।"},{"ref":"31.371","t":"ब्रह्मैव सन् ब्रह्माप्येति ॥ बृह. ४,४.६ ॥"},{"ref":"31.372","t":"तदेष श्लोको भवति"},{"ref":"31.373","t":"यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः ।"},{"ref":"31.374","t":"अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुत इति ।"},{"ref":"31.375","t":"तद्यथाहिनिर्ल्वयनी वल्मीके मृता प्रत्यस्ता शयीत ।"},{"ref":"31.376","t":"एवमेवेदं शरीरं शेते ।"},{"ref":"31.377","t":"अथायमशरीरोऽमृतः प्राणो ब्रह्मैव तेज एव ।"},{"ref":"31.378","t":"सोऽहं भगवते सहस्रं ददामीति होवाच जनको वैदेहः ॥ ४,४.७ ॥"},{"ref":"31.379","t":"तदेते श्लोका भवन्ति"},{"ref":"31.380","t":"अणुः पन्था विततः पुराणो मां स्पृष्टोऽनुवित्तो मयैव ।"},{"ref":"31.381","t":"तेन धीरा अपियन्ति ब्रह्मविदः स्वर्गं लोकमित ऊर्ध्वं विमुक्ताः ॥ ४,४.८ ॥"},{"ref":"31.382","t":"तस्मिञ्शुक्लमुत नीलमाहुः पिङ्गलं हरितं लोहितं च ।"},{"ref":"31.383","t":"एष पन्था ब्रह्मणा हानुवित्तस्तेनैति ब्रह्मवित्पुण्यकृत्तैजसश्च ॥ बृह. ४,४.९ ॥"},{"ref":"31.384","t":"अन्धं तमः प्रविशन्ति येऽविद्यामुपासते ।"},{"ref":"31.385","t":"ततो भूय इव ते तमो य उ विद्यायां रताः ॥ ४,४.१० ॥"},{"ref":"31.386","t":"अनन्दा नाम ते लोका अन्धेन तमसावृताः ।"},{"ref":"31.387","t":"तांस्ते प्रेत्याभिगच्छत्यविद्वांसोऽबुधा जनाः ॥ ४,४.११ ॥"},{"ref":"31.388","t":"आत्मानं चेद्विजानीयादयमस्मीति पुरुषः ।"},{"ref":"31.389","t":"किमिच्छन् कस्य कामाय शरीरमनु संज्वरेत् ॥ ४,४.१२ ॥"},{"ref":"31.390","t":"यस्यानुवित्तः प्रतिबुद्ध आत्मास्मिन् संदेह्ये गहने प्रविष्टः ।"},{"ref":"31.391","t":"स विश्वकृत्स हि सर्वस्य कर्ता तस्य लोकः स उ लोक एव ॥ ४,४.१३ ॥"},{"ref":"31.392","t":"इहैव सन्तोऽथ विद्मस्तद्वयं न चेदवेदिर्महती विनष्टिः ।"},{"ref":"31.393","t":"ये तद्विदुरमृतास्ते भवन्त्यथेतरे दुःखमेवापियन्ति ॥ बृह. ४,४.१४ ॥"},{"ref":"31.394","t":"यदैतमनुपश्यत्यत्मानं देवमङ्जसा ।"},{"ref":"31.395","t":"ईशानं भूतभव्यस्य न ततो विजुगुप्सते ॥ ४,४.१५ ॥"},{"ref":"31.396","t":"यस्मादर्वाक्संवत्सरोऽहोभिः परिवर्तते ।"},{"ref":"31.397","t":"तद्देवा ज्योतिषां ज्योतिरायुर्होपासतेऽमृतम् ॥ ४,४.१६ ॥"},{"ref":"31.398","t":"यस्मिन् पञ्च पञ्चजना आकाशश्च प्रतिष्ठितः ।"},{"ref":"31.399","t":"तमेव मन्य आत्मानं विद्वान् ब्रह्मामृतोऽमृतम् ॥ ४,४.१७ ॥"},{"ref":"31.400","t":"प्राणस्य प्राणमुत चक्षुषश्चक्षुरुत श्रोत्रस्य श्रोत्रं मनसो ये मनो विदुः ।"},{"ref":"31.401","t":"ते निचिक्युर्ब्रह्म पुराणमग्र्यम् ॥ ४,४.१८ ॥"},{"ref":"31.402","t":"मनसैवानुद्रष्टव्यं नेह नानास्ति किं चन ।"},{"ref":"31.403","t":"मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति। बृह. ४,४.१९ ॥"},{"ref":"31.404","t":"एकधैवानुद्रष्टव्यमेतदप्रमयं ध्रुवम् ।"},{"ref":"31.405","t":"विरजः पर आकाशादज आत्मा महान् ध्रुवः ॥ ४,४.२० ॥"},{"ref":"31.406","t":"तमेव धीरो विज्ञाय प्रज्ञां कुर्वीत ब्राह्मणः ।"},{"ref":"31.407","t":"नानुध्यायाद्बहूञ्छब्दान् वाचो विग्लापनं हि तदिति ॥ ४,४.२१ ॥"},{"ref":"31.408","t":"स वा एष महानज आत्मा योऽयं विज्ञानमयः प्राणेषु ।"},{"ref":"31.409","t":"य एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते ।"},{"ref":"31.410","t":"सर्वस्य वशी ।"},{"ref":"31.411","t":"सर्वस्येशानः ।"},{"ref":"31.412","t":"सर्वस्याधिपतिः ।"},{"ref":"31.413","t":"स न साधुना कर्मणा भूयान् ।"},{"ref":"31.414","t":"नो एवासाधुना कनीयान् ।"},{"ref":"31.415","t":"एष सर्वेश्वरः ।"},{"ref":"31.416","t":"एष भूताधिपतिः ।"},{"ref":"31.417","t":"एष भूतपालः ।"},{"ref":"31.418","t":"एष सेतुर्विधरण एषां लोकानामसंभेदाय ।"},{"ref":"31.419","t":"तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसानाशकेन ।"},{"ref":"31.420","t":"एतमेव विदित्वा मुनिर्भवति ।"},{"ref":"31.421","t":"एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रव्रजन्ति ॥ बृह. ४,४.२२ ॥"},{"ref":"31.422","t":"तदेतदृचाभ्युक्तम्"},{"ref":"31.423","t":"एष नित्यो महिमा ब्राह्मणस्य न कर्मणा वर्धते नो कनीयान् ।"},{"ref":"31.424","t":"तस्यैव स्यात्पदवित्तं विदित्वा न लिप्यते कर्मणा पापकेनेति ।"},{"ref":"31.425","t":"तस्मादेवंविच्छान्तो दान्त उपरतस्तितिक्षुः समाहितो भूत्वात्मन्येवात्मानं पश्यति ।"},{"ref":"31.426","t":"सर्वमात्मानं पश्यति ।"},{"ref":"31.427","t":"नैनं पाप्मा तरति ।"},{"ref":"31.428","t":"सर्वं पाप्मानं तरति ।"},{"ref":"31.429","t":"नैनं पाप्मा तपति ।"},{"ref":"31.430","t":"सर्वं पाप्मानं तपति ।"},{"ref":"31.431","t":"विपापो विरजोऽविचिकित्सो ब्राह्मणो भवति ।"},{"ref":"31.432","t":"एष ब्रह्मलोकः सम्राट् ।"},{"ref":"31.433","t":"एनं प्रापितोऽसीति होवाच याज्ञवल्क्यः ।"},{"ref":"31.434","t":"सोऽहं भगवते विदेहान् ददामि मां चापि सह दास्यायेति ॥ बृह. ४,४.२३ ॥"},{"ref":"31.435","t":"स वा एष महानज आत्मान्नादो वसुदानः ।"},{"ref":"31.436","t":"विन्दते वसु य एवं वेद ॥ ४,४.२४ ॥"},{"ref":"31.437","t":"स वा एष महानज आत्माजरोऽमरोऽमृतोऽभयो ब्रह्म ।"},{"ref":"31.438","t":"अभयं वै ब्रह्म ।"},{"ref":"31.439","t":"अभयं हि वै ब्रह्म भवति य एवं वेद ॥ ४,४.२५ ॥"},{"ref":"31.440","t":"(याज्ञवल्क्यमैत्रेयीसंवादब्राह्मणम्)"},{"ref":"31.441","t":"अथ ह याज्ञवल्क्यस्य द्वे भार्ये बभूवतुर्मैत्रेयी च कात्यायनी च ।"},{"ref":"31.442","t":"तयोर्ह मैत्रेयी ब्रह्मवादिनी बभूव ।"},{"ref":"31.443","t":"स्त्रीप्रज्ञैव तर्हि कात्यायनी ।"},{"ref":"31.444","t":"अथ ह याज्ञवल्क्योऽन्यद्वृत्तमुपाकरिष्यन् ॥ ४,५.१ ॥"},{"ref":"31.445","t":"मैत्रेयीति होवाच याज्ञवल्क्यः ।"},{"ref":"31.446","t":"प्रव्रजिष्यन् वा अरेऽहमस्मात्स्थानादस्मि ।"},{"ref":"31.447","t":"हन्त तेऽनया कत्यायन्यान्तं करवाणीति ॥ बृह. ४,५.२ ॥"},{"ref":"31.448","t":"सा होवाच मैत्रेयी"},{"ref":"31.449","t":"यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्स्यां न्वहं तेनामृताहो३ नेति ।"},{"ref":"31.450","t":"नेति होवाच याज्ञवल्क्यः ।"},{"ref":"31.451","t":"यथैवोपकरणवतां जीवितम् ।"},{"ref":"31.452","t":"तथैव ते जीवितं स्यात् ।"},{"ref":"31.453","t":"अमृतत्वस्य तु नाशास्ति वित्तेनेति ॥ ४,५.३ ॥"},{"ref":"31.454","t":"सा होवाच मैत्रेयी"},{"ref":"31.455","t":"येनाहं नामृता स्यां किमहं तेन कुर्याम् ।"},{"ref":"31.456","t":"यदेव भगवान् वेद तदेव मे ब्रूहीति ॥ ४,५.४ ॥"},{"ref":"31.457","t":"स होवाच याज्ञवल्क्यः"},{"ref":"31.458","t":"प्रिया वै खलु नो भवती सती प्रियमवृधत् ।"},{"ref":"31.459","t":"हन्त तर्हि ।"},{"ref":"31.460","t":"भवत्येतद्व्याख्यास्यामि ते ।"},{"ref":"31.461","t":"व्याचक्षाणस्य तु मे निदिध्यासस्वेति ॥ बृह. ४,५.५ ॥"},{"ref":"31.462","t":"स होवाच ।"},{"ref":"31.463","t":"न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति ।"},{"ref":"31.464","t":"न वा अरे जायायै कामाय जाया प्रिया भवत्यात्मनस्तु कामाय जाया प्रिया भवति ।"},{"ref":"31.465","t":"न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्त्यात्मनस्तु कामाय पुत्राः प्रिया भवन्ति ।"},{"ref":"31.466","t":"न वा अरे वित्तस्य कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति ।"},{"ref":"31.467","t":"न वा अरे पशूनां कामाय पशवः प्रियं भवत्यात्मनस्तु कामाय पशवः प्रियं भवति ।"},{"ref":"31.468","t":"न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ब्रह्म प्रियं भवति ।"},{"ref":"31.469","t":"न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति ।"},{"ref":"31.470","t":"न वा अरे लोकानां कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति ।"},{"ref":"31.471","t":"न वा अरे देवानां कामाय देवाः प्रिया भवन्त्यात्मनस्तु कामाय देवाः प्रिया भवन्ति ।"},{"ref":"31.472","t":"न वा अरे वेदानां कामाय वेदाः प्रिया भवन्त्यात्मनस्तु कामाय वेदाः प्रिया भवन्ति ।"},{"ref":"31.473","t":"न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्त्यात्मनस्तु कामाय भूतानि प्रियाणि भवन्ति ।"},{"ref":"31.474","t":"न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवति ।"},{"ref":"31.475","t":"आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि ।"},{"ref":"31.476","t":"आत्मनि खल्वरे दृष्टे श्रुते मते विज्ञात इदं सर्वं विदितम् ॥ बृह. ४,५.६ ॥"},{"ref":"31.477","t":"ब्रह्म तं परादाद्योऽन्यत्रात्मनो वेदान् वेद ।"},{"ref":"31.478","t":"क्षत्रं तं परादाद्योऽन्यत्रात्मनः क्षत्रं वेद ।"},{"ref":"31.479","t":"लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान् वेद ।"},{"ref":"31.480","t":"देवास्तं परादुर्योऽन्यत्रात्मनो देवान् वेद ।"},{"ref":"31.481","t":"वेदास्तं परादुर्योऽन्यत्रात्मनो वेदान् वेद ।"},{"ref":"31.482","t":"भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद ।"},{"ref":"31.483","t":"सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेद ।"},{"ref":"31.484","t":"इदं ब्रह्मेदं क्षत्रमिमे लोका इमे देवा इमे वेदा इमानि भूतानीदं सर्वं यदयमात्मा ॥ ४,५.७ ॥"},{"ref":"31.485","t":"स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय ।"},{"ref":"31.486","t":"दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः ॥ ४,५.८ ॥"},{"ref":"31.487","t":"स यथा शङ्खस्य ध्मायमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय ।"},{"ref":"31.488","t":"शङ्खस्य तु ग्रहणेन शङ्खध्मस्य वा शब्दो गृहीतः ॥ ४,५.९ ॥"},{"ref":"31.489","t":"स यथा वीणायै वाद्यमानायै न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय ।"},{"ref":"31.490","t":"वीणायै तु ग्रहणेन वीणावादस्य वा शब्दो ग्र्हीतः ॥ बृह. ४,५.१० ॥"},{"ref":"31.491","t":"स यथार्द्रैधाग्नेरभ्याहितस्य पृथग्धूमा विनिश्चरन्त्येवं वा अरेऽस्य महतो भूतस्य निःश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्याननीष्टं हुतमाशितं पायितमयं च लोकः परश्च लोकः सर्वाणि च भूतानि ।"},{"ref":"31.492","t":"अस्यैवैतानि सर्वाणि निश्वसितानि ॥ बृह. ४,५.११ ॥"},{"ref":"31.493","t":"स यथा सर्वासामपां समुद्र एकायनम् ।"},{"ref":"31.494","t":"एवं सर्वेषां स्पर्शानां त्वगेकायनम् ।"},{"ref":"31.495","t":"एवं सर्वेषां गन्धानां नासिके एकायनम् ।"},{"ref":"31.496","t":"एवं सर्वेषां रसानां जिह्वैकायनम् ।"},{"ref":"31.497","t":"एवं सर्वेषां रूपाणां चक्षुरेकायनम् ।"},{"ref":"31.498","t":"एवं सर्वेषं शब्दानां श्रोत्रमेकायनम् ।"},{"ref":"31.499","t":"एवं सर्वेषां संकल्पानां मन एकायनम् ।"},{"ref":"31.500","t":"एवं सर्वासां विद्यानां हृदयमेकायनम् ।"},{"ref":"31.501","t":"एवं सर्वेषां कर्मणां हस्तावेकायनम् ।"},{"ref":"31.502","t":"एवं सर्वेषामानन्दानामुपस्थ एकायनम् ।"},{"ref":"31.503","t":"एवं सर्वेषां विसर्गाणां पायुरेकायनम् ।"},{"ref":"31.504","t":"एवं सर्वेषामध्वनां पादावेकायनम् ।"},{"ref":"31.505","t":"एवं सर्वेषां वेदानां वागेकायनम् ॥ ४,५.१२ ॥"},{"ref":"31.506","t":"स यथा सैन्धवघनोऽनन्तरोऽबाह्यः कृत्स्नो रसघन एव ।"},{"ref":"31.507","t":"एवं वा अरेऽयमात्मानन्तरोऽबाह्यः कृत्स्नः प्रज्ञानघन एव ।"},{"ref":"31.508","t":"एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनयति ।"},{"ref":"31.509","t":"न प्रेत्य संज्ञास्तीत्यरे ब्रवीमि ।"},{"ref":"31.510","t":"इति होवाच याज्ञवल्क्यः ॥ बृह. ४,५.१३ ॥"},{"ref":"31.511","t":"सा होवाच मैत्रेयी"},{"ref":"31.512","t":"अत्रैव मा भगवान्मोहान्तमापीपदत् ।"},{"ref":"31.513","t":"न वा अहमिमं विजानामीति ।"},{"ref":"31.514","t":"स होवाच न वा अरेऽहं मोहं ब्रवीमि ।"},{"ref":"31.515","t":"अविनाशी वा अरेऽयमात्मानुच्छित्तिधर्मा ॥ ४,५.१४ ॥"},{"ref":"31.516","t":"यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति, तदितर इतरं जिघ्रति, तदितर इतरं रसयते, तदितर इतरमभिवदति, तदितर इतरं शृणोति, तदितर इतरं मनुते. तदितर इतरं स्पृशति, तदितर इतरं विजानाति ।"},{"ref":"31.517","t":"यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत्तत्केन कं जिघ्रेत्तत्केन कं रसयेत्तत्केन कमभिवदेत्तत्केन कं शृणुयात्तत्केन कं मन्वीत तत्केन कं स्पृशेत्तत्केन कं विजानीयात् ।"},{"ref":"31.518","t":"येनेदं सर्वं विजानाति तं केन विजानीयात् ।"},{"ref":"31.519","t":"स एष नेति नेत्यात्मा ।"},{"ref":"31.520","t":"अगृह्यो न हि गृह्यते ।"},{"ref":"31.521","t":"अशीर्यो न हि शीर्यते ।"},{"ref":"31.522","t":"असङ्गो न हि सज्यते ।"},{"ref":"31.523","t":"असितो न व्यथते न रिष्यति ।"},{"ref":"31.524","t":"विज्ञातारमरे केन विजानीयादित्युक्तानुशासनासि मैत्रेयि ।"},{"ref":"31.525","t":"एतावदरे खल्वमृतत्वमिति होक्त्वा याज्ञवल्क्यो विजहार ॥ बृह. ४,५.१५ ॥"},{"ref":"31.526","t":"अथ वंशः ।"},{"ref":"31.527","t":"पौतिमाष्यो गौपवनात् ।"},{"ref":"31.528","t":"गौपवनः पौतिमाष्यात् ।"},{"ref":"31.529","t":"पौतिमाष्यो गौपवनात् ।"},{"ref":"31.530","t":"गौपवनः कौशिकात् ।"},{"ref":"31.531","t":"कौशिकः कौण्डिन्यात् ।"},{"ref":"31.532","t":"कौण्डिन्यः शाण्डिल्यात् ।"},{"ref":"31.533","t":"शाण्डिल्यः कौशिकाच्च गौतमाच्च ।"},{"ref":"31.534","t":"गौतमः ॥ बृह. ४,६.१ ॥"},{"ref":"31.535","t":"अग्निवेश्यात् ।"},{"ref":"31.536","t":"अग्निवेश्यो गार्ग्यात् ।"},{"ref":"31.537","t":"गार्ग्यो गार्ग्यात् ।"},{"ref":"31.538","t":"गार्ग्यो गौतमात् ।"},{"ref":"31.539","t":"गौतमः सैतवात् ।"},{"ref":"31.540","t":"सैतवः पाराशर्यायणात् ।"},{"ref":"31.541","t":"पाराशर्यायणो गार्ग्यायणात् ।"},{"ref":"31.542","t":"गार्ग्यायण उद्दालकायनात् ।"},{"ref":"31.543","t":"उद्दालकायनो जाबालायनात् ।"},{"ref":"31.544","t":"जाबालायनो माध्यन्दिनायनात् ।"},{"ref":"31.545","t":"माध्यन्दिनायनः सौकरायणात् ।"},{"ref":"31.546","t":"सौकरायणः काषायणात् ।"},{"ref":"31.547","t":"काषायणः सायकायनात् ।"},{"ref":"31.548","t":"साकायनः कौशिकायनेः"},{"ref":"31.549","t":"कौशिकायनिः ॥ बृह. ४,६.२ ॥"},{"ref":"31.550","t":"घृतकौशिकात् ।"},{"ref":"31.551","t":"घृतकौशिकः पाराशर्यात् ।"},{"ref":"31.552","t":"पाराशर्यः पाराशर्यात् ।"},{"ref":"31.553","t":"पाराशर्यो जातुकर्ण्यात् ।"},{"ref":"31.554","t":"जातुकर्ण्य आसुरायणाच्च यस्काच्च ।"},{"ref":"31.555","t":"आसुरायणस्त्रैवणेः ।"},{"ref":"31.556","t":"त्रैवणिरौपजन्धनेः ।"},{"ref":"31.557","t":"औपजन्धनिरासुरेः ।"},{"ref":"31.558","t":"आसुरिर्भारद्वाजात् ।"},{"ref":"31.559","t":"भारद्वाज आत्रेयात् ।"},{"ref":"31.560","t":"आत्रेयो माण्टेः ।"},{"ref":"31.561","t":"माण्टिर्गौतमात् ।"},{"ref":"31.562","t":"गौतमो गौतमात् ।"},{"ref":"31.563","t":"गौतमो वात्स्यात् ।"},{"ref":"31.564","t":"वात्स्यः शाण्डिल्यात् ।"},{"ref":"31.565","t":"शाण्डिल्यः कैशोर्यात्काप्यात् ।"},{"ref":"31.566","t":"कैशोर्यः काप्यः कुमारहरितात् ।"},{"ref":"31.567","t":"कुमारहरितो गालवात् ।"},{"ref":"31.568","t":"गालवो विदर्भीकौण्डिन्यात् ।"},{"ref":"31.569","t":"विदर्भीकौण्डिन्यो वत्सनपातो बाभ्रवात् ।"},{"ref":"31.570","t":"वत्सनपाद्बाभ्रवः पथः सौभरात् ।"},{"ref":"31.571","t":"पन्थाः सौभरोऽयास्यादङ्गिरसात् ।"},{"ref":"31.572","t":"अयास्य आङ्गिरस आभुतेस्त्वाष्ट्रात् ।"},{"ref":"31.573","t":"आभुतिस्त्वाष्ट्रो विश्वरूपात्त्वाष्ट्रात् ।"},{"ref":"31.574","t":"विश्वरूपस्त्वाष्ट्रोऽश्विभ्याम् ।"},{"ref":"31.575","t":"अश्विनौ दधिच आथर्वणात् ।"},{"ref":"31.576","t":"दध्यङ्ङाथर्वणोऽथर्वणो दैवात् ।"},{"ref":"31.577","t":"अथर्वा दैवो मृत्योः प्राध्वंसनात् ।"},{"ref":"31.578","t":"मृत्युः प्राध्वंसनः प्राध्वंसनात् ।"},{"ref":"31.579","t":"प्राध्वंसनः एकर्षेः ।"},{"ref":"31.580","t":"एकर्षिर्विप्रजित्तेः ।"},{"ref":"31.581","t":"विप्रजित्तिर्व्यष्टेर् ।"},{"ref":"31.582","t":"व्यष्टिः सनारोः ।"},{"ref":"31.583","t":"सनारुः सनातनात् ।"},{"ref":"31.584","t":"सनातनः सनगात् ।"},{"ref":"31.585","t":"सनगः परमेष्टिणः ।"},{"ref":"31.586","t":"परमेष्टी ब्रह्मणः ।"},{"ref":"31.587","t":"ब्रह्म स्वयम्भु ।"},{"ref":"31.588","t":"ब्रह्मणे नमः ॥ बृह. ४,६.३ ॥"},{"ref":"31.589","t":"इति षष्ठं ब्राह्मणम् ॥"},{"ref":"31.590","t":"॥ इति बृहदारण्यकोपनिषदि चतुर्थोऽध्यायः ॥"},{"sp":"HDR","t":"Fifth Adhyâya"},{"ref":"32.1","t":"अथ पञ्चमोऽध्यायः ।"},{"ref":"32.2","t":"प्रथमं ब्राह्मणम् । (शांतिब्राह्मणम्)"},{"ref":"32.3","t":"पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।"},{"ref":"32.4","t":"पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ।"},{"ref":"32.5","t":"खं ब्रह्म ।"},{"ref":"32.6","t":"खं पुराणम् ।"},{"ref":"32.7","t":"वायुरं खम् ।"},{"ref":"32.8","t":"इति ह स्माह कौरव्यायणीपुत्रः ।"},{"ref":"32.9","t":"वेदोऽयं ब्राह्मणा विदुः ।"},{"ref":"32.10","t":"वेदैनेन यद्वेदितव्यम् ॥ ५,१.१ ॥"},{"ref":"32.11","t":"(दमदानदयेति त्रिकोपदेशब्राह्मणम्)"},{"ref":"32.12","t":"त्रयाः प्राजापत्याः प्रजापतौ पितरि ब्रह्मचर्यमूषुः ।"},{"ref":"32.13","t":"देवा मनुष्या असुराः ।"},{"ref":"32.14","t":"उषित्वा ब्रह्मचर्यं देवा ऊचुर्ब्रवीतु नो भवानिति ।"},{"ref":"32.15","t":"तेभ्यो हैतदक्षरमुवाच द इति ।"},{"ref":"32.16","t":"व्यज्ञासिष्टा३ इति ।"},{"ref":"32.17","t":"व्यज्ञासिष्मेति होचुः ।"},{"ref":"32.18","t":"दाम्यतेति न आत्थेति ।"},{"ref":"32.19","t":"ओमिति होवाच व्यज्ञासिष्टेति ॥ बृह. ५,२.१ ॥"},{"ref":"32.20","t":"अथ हैनं मनुष्या ऊचुर्ब्रवीतु नो भवानिति ।"},{"ref":"32.21","t":"तेभ्यो हैतदेवाक्षरमुवाच द इति ।"},{"ref":"32.22","t":"व्यज्ञासिष्टा३ इति ।"},{"ref":"32.23","t":"व्यज्ञासिष्मेति होचुः ।"},{"ref":"32.24","t":"दत्तेति न आत्थेति ।"},{"ref":"32.25","t":"ओमिति होवाच व्यज्ञासिष्टेति ॥ ५,२.२ ॥"},{"ref":"32.26","t":"अथ हैनमसुरा ऊचुर्ब्रवीतु नो भवानिति ।"},{"ref":"32.27","t":"तेभ्यो हैतदेवाक्षरमुवाच द इति ।"},{"ref":"32.28","t":"व्यज्ञासिष्टा३ इति ।"},{"ref":"32.29","t":"व्यज्ञासिष्मेति होचुः ।"},{"ref":"32.30","t":"दयध्वमिति न आत्थेति ।"},{"ref":"32.31","t":"ओमिति होवाच व्यज्ञासिष्टेति ।"},{"ref":"32.32","t":"तदेतदेवैषा दैवी वागनुवदति स्तनयित्नुर्द द द इति ।"},{"ref":"32.33","t":"दम्यत दत्त दयध्वमिति ।"},{"ref":"32.34","t":"तदेतत्त्रयं शिक्षेद्दमं दानं दयामिति ॥ बृह. ५,२.३ ॥"},{"ref":"32.35","t":"एष प्रजापतिर्यद्धृदयम् ।"},{"ref":"32.36","t":"एतद्ब्रह्म ।"},{"ref":"32.37","t":"एतत्सर्वम् ।"},{"ref":"32.38","t":"तदेतत्त्र्यक्षरं हृदयमिति ।"},{"ref":"32.39","t":"हृ इत्येकमक्षरम् ।"},{"ref":"32.40","t":"अभिहरन्त्यस्मै स्वाश्चान्ये च य एवं वेद ।"},{"ref":"32.41","t":"द इत्येकमक्षरम् ।"},{"ref":"32.42","t":"ददत्यस्मै स्वाश्चान्ये च य एवं वेद ।"},{"ref":"32.43","t":"यमित्येकमक्षरम् ।"},{"ref":"32.44","t":"एति स्वर्गं लोकं य एवं वेद ॥ ५,३.१ ॥"},{"ref":"32.45","t":"(हृदयब्रह्मणः सत्यमित्युपासनाविधिब्राह्मणम् )"},{"ref":"32.46","t":"तद्वै तदेतदेव तदास ।"},{"ref":"32.47","t":"सत्यमेव ।"},{"ref":"32.48","t":"स यो हैतं महद्यक्षं प्रथमजं वेद सत्यं ब्रह्मेति जयतीमांल्लोकान् जित इन्न्वसावसत् य एवमेतन्महद्यक्षं प्रथमजं वेद सत्यं ब्रह्मेति ।"},{"ref":"32.49","t":"सत्यं ह्येव ब्रह्म ॥ बृह. ५,४.१ ॥"},{"ref":"32.50","t":"(सत्यस्य ब्रह्मणः स्तुतिब्राह्मणम् )"},{"ref":"32.51","t":"आप एवेदमग्र आसुः ।"},{"ref":"32.52","t":"ता आपः सत्यमसृजन्त ।"},{"ref":"32.53","t":"सत्यं ब्रह्म ।"},{"ref":"32.54","t":"ब्रह्म प्रजापतिम् ।"},{"ref":"32.55","t":"प्रजापतिर्देवान् ।"},{"ref":"32.56","t":"ते देवाः सत्यमेवोपासते ।"},{"ref":"32.57","t":"तदेतत्त्र्यक्षरं सतियमिति स इत्येकमक्षरम् ।"},{"ref":"32.58","t":"तीत्येकमक्षरम् ।"},{"ref":"32.59","t":"यमित्येकमक्षरम् ।"},{"ref":"32.60","t":"प्रथमोत्तमे अक्षरे सत्यं मध्यतोऽनृतम् ।"},{"ref":"32.61","t":"तदेतदनृतमुभयतः सत्येन परिगृहीतम् ।"},{"ref":"32.62","t":"सत्यभूयमेव भवति ।"},{"ref":"32.63","t":"नैवंविद्वांसमनृतं हिनस्ति ॥ बृह. ५,५.१ ॥"},{"ref":"32.64","t":"तद्यत्तत्सत्यमसौ स आदित्यः ।"},{"ref":"32.65","t":"य एष एतस्मिन्मण्डले पुरुषो यश्चायं दक्षिणेऽक्षन् पुरुषस्तावेतावन्योऽन्यस्मिन् प्रतिष्ठितौ ।"},{"ref":"32.66","t":"रश्मिभिरेषोऽस्मिन् प्रतिष्ठितः प्राणैरयममुष्मिन् ।"},{"ref":"32.67","t":"स यदोत्क्रमिष्यन् भवति शुद्धमेवैतन्मण्डलं पश्यति ।"},{"ref":"32.68","t":"नैनमेते रश्मयः प्रत्यायन्ति ॥ ५,५.२ ॥"},{"ref":"32.69","t":"य एष एतस्मिन्मण्डले पुरुषस्तस्य भूरिति शिरः ।"},{"ref":"32.70","t":"एकं शिर एकमेतदक्षरम् ।"},{"ref":"32.71","t":"भुव इति बाहू ।"},{"ref":"32.72","t":"द्वौ बाहू द्वे एते अक्षरे ।"},{"ref":"32.73","t":"स्वरिति प्रतिष्ठा ।"},{"ref":"32.74","t":"द्वे प्रतिष्ठे द्वे एते अक्षरे ।"},{"ref":"32.75","t":"तस्योपनिषदहरिति ।"},{"ref":"32.76","t":"हन्ति पाप्मानं जहाति च य एवं वेद ॥ बृह. ५,५.३ ॥"},{"ref":"32.77","t":"योऽयं दक्षिणेऽक्षन् पुरुषस्तस्य भूरिति शिरः ।"},{"ref":"32.78","t":"एकं शिर एकमेतदक्षरम् ।"},{"ref":"32.79","t":"भुव इति बाहू ।"},{"ref":"32.80","t":"द्वौ बाहू द्वे एते अक्षरे ।"},{"ref":"32.81","t":"स्वरिति प्रतिष्ठा ।"},{"ref":"32.82","t":"द्वे प्रतिष्ठे द्वे एते अक्षरे ।"},{"ref":"32.83","t":"तस्योपनिषदहमिति ।"},{"ref":"32.84","t":"हन्ति पाप्मानं जहाति च य एवं वेद ॥ ५,५.४ ॥"},{"ref":"32.85","t":"मनोमयोऽयं पुरुषो भाःसत्यः ।"},{"ref":"32.86","t":"तस्मिन्नन्तर्हृदये यथा व्रीहिर्वा यवो वा ।"},{"ref":"32.87","t":"स एष सर्वस्येशानः सर्वस्याधिपतिः सर्वमिदं प्रशास्ति यदिदं किञ्च ॥ ५,६.१ ॥"},{"ref":"32.88","t":"विद्युद्ब्रह्मेत्याहुः ।"},{"ref":"32.89","t":"विदानाद्विद्युत् ।"},{"ref":"32.90","t":"विद्यत्येनं पाप्मनो य एवं वेद विद्युद्ब्रह्मेति ।"},{"ref":"32.91","t":"विद्युद्ध्येव ब्रह्म ॥ बृह. ५,७.१ ॥"},{"ref":"32.92","t":"वाचं धेनुमुपासीत ।"},{"ref":"32.93","t":"तस्याश्चत्वारः स्तनाः ।"},{"ref":"32.94","t":"स्वाहाकारो वषट्कारो हन्तकारः स्वधाकारः ।"},{"ref":"32.95","t":"तस्यै द्वौ स्तनौ देवा उपजीवन्ति ।"},{"ref":"32.96","t":"स्वाहाकारं च वषट्कारं च ।"},{"ref":"32.97","t":"हन्तकारं मनुष्याः ।"},{"ref":"32.98","t":"स्वधाकारं पितरः ।"},{"ref":"32.99","t":"तस्याः प्राण ऋषभो मनो वत्सः ॥ ५,८.१ ॥"},{"ref":"32.100","t":"अयमग्निर्वैश्वानरो योऽयमन्तः पुरुषे ।"},{"ref":"32.101","t":"येनेदमन्नं पच्यते ।"},{"ref":"32.102","t":"यदिदमद्यते ।"},{"ref":"32.103","t":"तस्यैष घोषो भवति ।"},{"ref":"32.104","t":"यमेतत्कर्णावपिधाय शृणोति ।"},{"ref":"32.105","t":"स यदोत्क्रमिष्यन् भवति नैनं घोषं शृणोति ॥ बृह. ५,९.१ ॥"},{"ref":"32.106","t":"(सर्वासामुपासनानां गतेः फलस्य च विधायकं ब्राह्मणम् )"},{"ref":"32.107","t":"यदा वै पुरुषोऽस्माल्लोकात्प्रैति स वायुमागच्छति ।"},{"ref":"32.108","t":"तस्मै स तत्र विजिहीते यथा रथचक्रस्य खम् ।"},{"ref":"32.109","t":"तेन स ऊर्ध्व आक्रमते ।"},{"ref":"32.110","t":"स आदित्यमागच्छति ।"},{"ref":"32.111","t":"तस्मै स तत्र विजिहीते ।"},{"ref":"32.112","t":"यथा लम्बरस्य खम् ।"},{"ref":"32.113","t":"तेन स ऊर्ध्व आक्रमते ।"},{"ref":"32.114","t":"स चन्द्रमसमागच्छति ।"},{"ref":"32.115","t":"तस्मै स तत्र विजिहीते ।"},{"ref":"32.116","t":"यथा दुन्दुभेः खम् ।"},{"ref":"32.117","t":"तेन स ऊर्ध्व आक्रमते ।"},{"ref":"32.118","t":"स लोकमागच्छत्यशोकमहिमम् ।"},{"ref":"32.119","t":"तस्मिन् वसति शाश्वतीः समाः ॥ बृह. ५,१०.१ ॥"},{"ref":"32.120","t":"एतद्वै परमं तपो यद्व्याहितस्तप्यते ।"},{"ref":"32.121","t":"परमं हैव लोकं जयति य एवं वेद ।"},{"ref":"32.122","t":"एतद्वै परमं तपो यं प्रेतमरण्यं हरन्ति ।"},{"ref":"32.123","t":"परमं हैव लोकं जयति य एवं वेद ।"},{"ref":"32.124","t":"एतद्वै परमं तपो यं प्रेतमग्नावभ्यादधति ।"},{"ref":"32.125","t":"परमं हैव लोकं जयति य एवं वेद ॥ ५,११.१ ॥"},{"ref":"32.126","t":"अन्नं ब्रह्मेत्येक आहुः ।"},{"ref":"32.127","t":"तन्न तथा ।"},{"ref":"32.128","t":"पूयति वा अन्नमृते प्राणात् ।"},{"ref":"32.129","t":"प्राणो ब्रह्मेत्येक आहुः ।"},{"ref":"32.130","t":"तन्न तथा ।"},{"ref":"32.131","t":"शुष्यति वै प्रण ऋतेऽन्नात् ।"},{"ref":"32.132","t":"एते ह त्वेव देवते एकधाभूयं भूत्वा परमतां गच्छतः ।"},{"ref":"32.133","t":"तद्ध स्माह प्रातृदः पितरम् ।"},{"ref":"32.134","t":"किं स्विदेवैवं विदुषे साधु कुर्यां किमेवास्मा असाधु कुर्यामिति ।"},{"ref":"32.135","t":"स ह स्माह पाणिना मा प्रातृद ।"},{"ref":"32.136","t":"कस्त्वेनयोरेकधाभूयं भूत्वा परमतां गच्छतीति ।"},{"ref":"32.137","t":"तस्मा उ हैतदुवाच वीति ।"},{"ref":"32.138","t":"अन्नं वै वि ।"},{"ref":"32.139","t":"अन्ने हीमानि सर्वाणि भूतानि विष्टानि ।"},{"ref":"32.140","t":"रमिति ।"},{"ref":"32.141","t":"प्राणो वै रम् ।"},{"ref":"32.142","t":"प्राणे हीमानि सर्वाणि भूतानि रमन्ते ।"},{"ref":"32.143","t":"सर्वाणि ह वा अस्मिन् भूतानि विशन्ति ।"},{"ref":"32.144","t":"सर्वाणि भूतानि रमन्ते य एवं वेद ॥ ५,१२.१ ॥"},{"ref":"32.145","t":"(प्राणोपासनाब्राह्मणम्)"},{"ref":"32.146","t":"उक्थम् ।"},{"ref":"32.147","t":"प्राणो वा उक्थम् ।"},{"ref":"32.148","t":"प्राणो हीदं सर्वमुत्थापयति ।"},{"ref":"32.149","t":"उद्धस्मादुक्थविद्वीरस्तिष्ठति ।"},{"ref":"32.150","t":"उक्थस्य सायुज्यं सलोकतां जयति य एवं वेद ॥ बृह. ५,१३.१ ॥"},{"ref":"32.151","t":"यजुः ।"},{"ref":"32.152","t":"प्राणो वै यजुः ।"},{"ref":"32.153","t":"प्राणे हीमानि सर्वाणि भूतानि युज्यन्ते ।"},{"ref":"32.154","t":"युज्यन्ते हास्मै सर्वाणि भूतानि श्रैष्ठ्याय ।"},{"ref":"32.155","t":"यजुषः सायुज्यं सलोकतां जयति य एवं वेद ॥ ५,१३.२ ॥"},{"ref":"32.156","t":"साम ।"},{"ref":"32.157","t":"प्राणो वै साम ।"},{"ref":"32.158","t":"प्राणे हीमानि सर्वाणि भूतानि सम्यञ्चि ।"},{"ref":"32.159","t":"सम्यञ्चि हास्मै सर्वाणि भूतानि श्रैष्ठ्याय कल्पन्ते ।"},{"ref":"32.160","t":"साम्नः सायुज्यं सलोकतां जयति य एवं वेद ॥ ५,१३.३ ॥"},{"ref":"32.161","t":"क्षत्रम् ।"},{"ref":"32.162","t":"प्राणो वै क्षत्रम् ।"},{"ref":"32.163","t":"प्राणो हि वै क्षत्रम् ।"},{"ref":"32.164","t":"त्रायते हैनं प्राणः क्षणितोः ।"},{"ref":"32.165","t":"प्र क्षत्रमत्रमाप्नोति ।"},{"ref":"32.166","t":"क्षत्रस्य सायुज्यं सलोकतां जयति य एवं वेद ॥ बृह. ५,१३.४ ॥"},{"ref":"32.167","t":"(गायत्रब्रह्मोपासनाब्राह्मणम् )"},{"ref":"32.168","t":"भूमिरन्तरिक्षं द्यौरित्यष्टावक्षराणि ।"},{"ref":"32.169","t":"अष्टाक्षरं ह वा एकं गायत्र्यै पदम् ।"},{"ref":"32.170","t":"एतदु हैवास्या एतत् ।"},{"ref":"32.171","t":"स यावदेषु त्रिषु लोकेषु तावद्ध जयति योऽस्या एतदेवं पदं वेद ॥ ५,१४.१ ॥"},{"ref":"32.172","t":"ऋचो यजूषि सामानीत्यष्टावक्षराणि ।"},{"ref":"32.173","t":"अष्टाक्षरं ह वा एकं गायत्र्यै पदम् ।"},{"ref":"32.174","t":"एतदु हैवास्या एतत् ।"},{"ref":"32.175","t":"स यावतीयं त्रयी विद्या तावद्ध जयति योऽस्या एतदेवं पदं वेद ॥ ५,१४.२ ॥"},{"ref":"32.176","t":"प्राणोऽपानो व्यान इत्यष्टावक्षराणि ।"},{"ref":"32.177","t":"अष्टाक्षरं ह वा एकं गायत्र्यै पदम् ।"},{"ref":"32.178","t":"एतदु हैवास्या एतत् ।"},{"ref":"32.179","t":"स यावदिदं प्राणि तावद्ध जयति योऽस्या एतदेवं पदं वेद ।"},{"ref":"32.180","t":"अथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति ।"},{"ref":"32.181","t":"यद्वै चतुर्थं तत्तुरीयम् ।"},{"ref":"32.182","t":"दर्शतं पदमिति ददृश इव ह्येषः ।"},{"ref":"32.183","t":"परोरजा इति सर्वमु ह्येवैष रज उपर्युपरि तपति ।"},{"ref":"32.184","t":"एवं हैव श्रिया यशसा तपति योऽस्या एतदेवं पदं वेद ॥ बृह. ५,१४.३ ॥"},{"ref":"32.185","t":"सैषा गायत्र्येतस्मिंस्तुरीये दर्शते पदे परोरजसि प्रतिष्ठिता ।"},{"ref":"32.186","t":"तद्वै तत्सत्ये प्रतिष्ठितम् ।"},{"ref":"32.187","t":"चक्षुर्वै सत्यम् ।"},{"ref":"32.188","t":"चक्षुर्हि वै सत्यम् ।"},{"ref":"32.189","t":"तस्माद्यदिदानीं द्वौ विवदमानावेयातमहमदर्शमहमश्रौषमिति ।"},{"ref":"32.190","t":"य एवं ब्रूयादहमदर्शमिति ।"},{"ref":"32.191","t":"तस्मा एव श्रद्दध्याम ।"},{"ref":"32.192","t":"तद्वै तत्सत्यं बले प्रतिष्ठितम् ।"},{"ref":"32.193","t":"प्राणो वै बलम् ।"},{"ref":"32.194","t":"तत्प्राणे प्रतिष्ठितम् ।"},{"ref":"32.195","t":"तस्मादाहुर्बलं सत्यादोगीय इति ।"},{"ref":"32.196","t":"एवं वेषा गायत्र्यध्यात्मं प्रतिष्ठिता ।"},{"ref":"32.197","t":"सा हैषा गयांस्तत्रे ।"},{"ref":"32.198","t":"प्राणा वै गयाः ।"},{"ref":"32.199","t":"तत्प्राणास्तत्रे ।"},{"ref":"32.200","t":"तद्यद्गयांस्तत्रे तस्माद्गायत्री नाम ।"},{"ref":"32.201","t":"स यामेवामूं सावित्रीमन्वाहैषैव सा ।"},{"ref":"32.202","t":"स यस्मा अन्वाह तस्य प्राणांस्त्रायते ॥ ५,१४.४ ॥"},{"ref":"32.203","t":"तां हैतामेके सावित्रीमनुष्टुभमन्वाहुः ।"},{"ref":"32.204","t":"वागनुष्टुप् ।"},{"ref":"32.205","t":"एतद्वाचमनुब्रूम इति ।"},{"ref":"32.206","t":"न तथा कुर्यात् ।"},{"ref":"32.207","t":"गायत्रीमेव सावित्रीमानुब्रूयात् ।"},{"ref":"32.208","t":"यदि ह वा अप्येवंविद्बह्विव प्रतिगृह्णाति न हैव तद्गायत्र्या एकं चन पदं प्रति ॥ बृह. ५,१४.५ ॥"},{"ref":"32.209","t":"स य इमांस्त्रींल्लोकान् पूर्णान् प्रतिगृह्णीयात्सोऽस्या एतत्प्रथमं पदमाप्नुयात् ।"},{"ref":"32.210","t":"अथ यावतीयं त्रयी विद्या यस्तावत्प्रतिगृह्णीयात्सोऽस्या एतद्द्वितीयं पदमाप्नुयात् ।"},{"ref":"32.211","t":"अथ यावदिदं प्राणि यस्तावत्प्रतिगृह्णीयात्सोऽस्या एतत्तृतीयं पदमाप्नुयात् ।"},{"ref":"32.212","t":"अथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति ।"},{"ref":"32.213","t":"नैव केन चनाप्यम् ।"},{"ref":"32.214","t":"कुत उ एतावत्प्रतिगृह्णीयात् ॥ ५,१४.६ ॥"},{"ref":"32.215","t":"तस्या उपस्थानम् ।"},{"ref":"32.216","t":"गायत्र्यस्येकपदी द्विपदी त्रिपदी चतुष्पदि ।"},{"ref":"32.217","t":"अपदसि ।"},{"ref":"32.218","t":"न हि पद्यसे ।"},{"ref":"32.219","t":"नमस्ते तुरीयाय दर्शताय पदाय परोरजसे ।"},{"ref":"32.220","t":"असावदो मा प्रापदिति ।"},{"ref":"32.221","t":"यं द्विष्यादसावस्मै कामो मा समर्धीति वा ।"},{"ref":"32.222","t":"न हैवास्मै स कामः समृध्यते यस्मा एवमुपतिष्ठते ।"},{"ref":"32.223","t":"अहमदः प्रापमिति वा ॥ बृह. ५,१४.७ ॥"},{"ref":"32.224","t":"एतद्ध वै तज्जनको वैदेहो बुडिलमाश्वतराश्विमुवाच यन्नु हो तद्गायत्रीविदब्रूथाः ।"},{"ref":"32.225","t":"अथ कथं हस्तीभूतो वहसीति ।"},{"ref":"32.226","t":"मुखं ह्यस्याः सम्राण्न विदां चकरेति होवाच ।"},{"ref":"32.227","t":"तस्या अग्निरेव मुखम् ।"},{"ref":"32.228","t":"यदि ह वा अपि बह्विवाग्नावभ्यादधति सर्वमेव तत्संदहति ।"},{"ref":"32.229","t":"एवं हैवैवंविद्यद्यपि बह्विव पापं कुरुते सर्वमेव तत्संप्साय शुद्धः पूतोऽजरोऽमृतः संभवति ॥ ५,१४.८ ॥"},{"ref":"32.230","t":"हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् ।"},{"ref":"32.231","t":"तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये ।"},{"ref":"32.232","t":"पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन् समूह तेजः ।"},{"ref":"32.233","t":"यत्ते रूपं कल्याणतमं तत्ते पश्यामि योऽसावसौ पुरुषः सोऽहमस्मि ।"},{"ref":"32.234","t":"वायुरनिलममृतमथेदं भस्मान्तं शरीरम् ।"},{"ref":"32.235","t":"ओं क्रतो स्मर कृतं स्मर क्रतो स्मर कृतं स्मर ।"},{"ref":"32.236","t":"अग्ने नय सुपथा रायेऽस्मान् विश्वानि देव वयुनानि विद्वान् ।"},{"ref":"32.237","t":"युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमौक्तिं विधेम ॥ बृह. ५,१५.१ ॥"},{"ref":"32.238","t":"इति पञ्चदशं ब्राह्मणम् ॥"},{"ref":"32.239","t":"॥ इति बृहदारण्यकोपनिषदि पञ्चमोऽध्यायः ॥"},{"sp":"HDR","t":"Sixth Adhyâya"},{"ref":"33.1","t":"अथ षष्ठोऽध्यायः ।"},{"ref":"33.2","t":"प्रथमं ब्राह्मणम्"},{"ref":"33.3","t":"यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च श्रेष्ठश्च स्वानां भवति ।"},{"ref":"33.4","t":"प्राणो वै ज्येष्ठश्च श्रेष्ठश्च ।"},{"ref":"33.5","t":"ज्येष्ठश्च श्रेष्ठश्च स्वानां भवति ।"},{"ref":"33.6","t":"अपि च येषां बुभूषति ।"},{"ref":"33.7","t":"य एवं वेद ॥ ६,१.१ ॥"},{"ref":"33.8","t":"यो ह वै वसिष्ठां वेद वसिष्ठः स्वानां भवति ।"},{"ref":"33.9","t":"वाग्वै वसिष्ठा ।"},{"ref":"33.10","t":"वसिष्ठः स्वानां भवति ।"},{"ref":"33.11","t":"अपि च येषां बुभूषति ।"},{"ref":"33.12","t":"य एवं वेद ॥ ६,१.२ ॥"},{"ref":"33.13","t":"यो ह वै प्रतिष्ठां वेद प्रतितिष्ठति समे ।"},{"ref":"33.14","t":"प्रतितिष्ठति दुर्गे ।"},{"ref":"33.15","t":"चक्षुर्वै प्रतिष्ठा ।"},{"ref":"33.16","t":"चक्षुषा हि समे च दुर्गे च प्रतितिष्ठति ।"},{"ref":"33.17","t":"प्रतितिष्ठति समे प्रतितिष्ठति दुर्गे ।"},{"ref":"33.18","t":"य एवं वेद ॥ बृह. ६,१.३ ॥"},{"ref":"33.19","t":"यो ह वै संपदं वेद सं हास्मै पद्यते यं कामं कामयते ।"},{"ref":"33.20","t":"श्रोत्रं वै संपत् ।"},{"ref":"33.21","t":"श्रोत्रे हीमे सर्वे वेदा अभिसंपन्नाः ।"},{"ref":"33.22","t":"सं हास्मै पद्यते यं कामं कामयते ।"},{"ref":"33.23","t":"य एवं वेद ॥ ६,१.४ ॥"},{"ref":"33.24","t":"यो ह वा आयतनं वेदायतनं स्वानां भवत्यायतनं जनानाम् ।"},{"ref":"33.25","t":"मनो वा आयतनम् ।"},{"ref":"33.26","t":"आयतनं स्वानां भवत्यायतनं जनानाम् ।"},{"ref":"33.27","t":"य एवं वेद ॥ ६,१.५ ॥"},{"ref":"33.28","t":"यो ह वै प्रजातिं वेद प्रजायते ह प्रजया पशुभिः ।"},{"ref":"33.29","t":"रेतो वै प्रजातिः ।"},{"ref":"33.30","t":"प्रजायते ह प्रजया पशुभिः ।"},{"ref":"33.31","t":"य एवं वेद ॥ बृह. ६,१.६ ॥"},{"ref":"33.32","t":"ते हेमे प्राणा अहंश्रेयसे विवदमाना ब्रह्म जग्मुः ।"},{"ref":"33.33","t":"तद्धोचुः को नो वसिष्ठ इति ।"},{"ref":"33.34","t":"तद्धोवाच यस्मिन् व उत्क्रान्त इदं शरीरं पापियो मन्यते स वो वसिष्ठ इति ॥ ६,१.७ ॥"},{"ref":"33.35","t":"वाग्घोच्चक्राम ।"},{"ref":"33.36","t":"सा संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ।"},{"ref":"33.37","t":"ते होचुः यथाकला अवदन्तो वाचा प्राणन्तः प्राणेन पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण विद्वांसो मनसा प्रजायमाना रेतसैवमजीविष्मेति ।"},{"ref":"33.38","t":"प्रविवेश ह वाक् ॥ ६,१.८ ॥"},{"ref":"33.39","t":"चक्षुर्होच्चक्राम ।"},{"ref":"33.40","t":"तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ।"},{"ref":"33.41","t":"ते होचुः यथान्धा अपश्यन्तश्चक्षुषा प्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण विद्वांसो मनसा प्रजायमाना रेतसैवमजीविष्मेति ।"},{"ref":"33.42","t":"प्रविवेश ह चक्षुः ॥ बृह. ६,१.९ ॥"},{"ref":"33.43","t":"श्रोत्रं होच्चक्राम ।"},{"ref":"33.44","t":"तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ।"},{"ref":"33.45","t":"ते होचुः यथा बधिरा अशृण्वन्तः श्रोत्रेण प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा विद्वांसो मनसा प्रजायमाना रेतसैवमजीविष्मेति ।"},{"ref":"33.46","t":"प्रविवेश ह श्रोत्रम् ॥ ६,१.१० ॥"},{"ref":"33.47","t":"मनो होच्चक्राम ।"},{"ref":"33.48","t":"तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ।"},{"ref":"33.49","t":"ते होचुः यथा मुग्धा अविद्वांसो मनसा प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण प्रजायमाना रेतसैवमजीविष्मेति ।"},{"ref":"33.50","t":"प्रविवेश ह मनः ॥ ६,१.११ ॥"},{"ref":"33.51","t":"रेतो होच्चक्राम ।"},{"ref":"33.52","t":"तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ।"},{"ref":"33.53","t":"ते होचुः यथा क्लीबा अप्रजायमाना रेतासा प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण विद्वांसो मनसैवमजीविष्मेति ।"},{"ref":"33.54","t":"प्रविवेश ह रेतः ॥ बृह. ६,१.१२ ॥"},{"ref":"33.55","t":"अथ ह प्राण उत्क्रमिष्यन् यथा महासुहयः सैन्धवः पड्वीशशङ्खून्त्संवृहेदेवं हैवेमान् प्राणान्त्संववर्ह ।"},{"ref":"33.56","t":"ते होचुः मा भगव उत्क्रमीः ।"},{"ref":"33.57","t":"न वै शक्ष्यामस्त्वदृते जीवितुमिति ।"},{"ref":"33.58","t":"तस्यो मे बलिं कुरुतेति ।"},{"ref":"33.59","t":"तथेति ॥ ६,१.१३ ॥"},{"ref":"33.60","t":"सा ह वागुवाच यद्वा अहं वसिष्ठास्मि त्वं तद्वसिष्ठोऽसीति ।"},{"ref":"33.61","t":"यद्वा अहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठोऽसीति चक्षुः ।"},{"ref":"33.62","t":"यद्वा अहं संपदस्मि त्वं तत्संपदसीति श्रोत्रम् ।"},{"ref":"33.63","t":"यद्वा अहमायतनमस्मि त्वं तदायतनमसीति मनः ।"},{"ref":"33.64","t":"यद्वा अहं प्रजातिरस्मि त्वं तत्प्रजातिरसीति रेतः ।"},{"ref":"33.65","t":"तस्यो मे किमन्नं किं वास इति ।"},{"ref":"33.66","t":"यदिदं किञ्चा श्वभ्य आ कृमिभ्य आ कीटपतङ्गेभ्यस्तत्तेऽन्नम् ।"},{"ref":"33.67","t":"आपो वास इति ।"},{"ref":"33.68","t":"न ह वा अस्यानन्नं जग्धं भवति नानन्नं प्रतिगृहीतं य एवमेतदनस्यान्नं वेद ।"},{"ref":"33.69","t":"तद्विद्वांसः श्रोत्रिया अशिष्यन्त आचामन्त्यशित्वाचामन्ति ।"},{"ref":"33.70","t":"एतमेव तदन्नमनग्नं कुर्वन्तो मन्यन्ते ॥ बृह. ६,१.१४ ॥"},{"ref":"33.71","t":"इति प्रथमं ब्राह्मणम् ॥"},{"ref":"33.72","t":"द्वितीयं ब्राह्मण् (पञ्चाग्निविद्याब्राह्मणं वा श्वेतकेतुब्राह्मणम्)"},{"ref":"33.73","t":"श्वेतकेतुर्वा आरुणेयः पन्चालानां परिषदमाजगाम ।"},{"ref":"33.74","t":"स आजगाम जैवलिं प्रवाहणं परिचारयमाणम् ।"},{"ref":"33.75","t":"तमुदीक्ष्याभ्युवाद कुमारा३ इति ।"},{"ref":"33.76","t":"स भो३ इति प्रतिशुश्राव ।"},{"ref":"33.77","t":"अनुशिष्टो न्वसि पित्रेति ।"},{"ref":"33.78","t":"ओमिति होवाच ॥ बृह. ६,२.१ ॥"},{"ref":"33.79","t":"वेत्थ यथेमाः प्रजाः प्रयत्यो विप्रतिपद्यन्ता३ इति ।"},{"ref":"33.80","t":"नेति होवाच ।"},{"ref":"33.81","t":"वेत्थो यथेमं लोकं पुनरापद्यन्ता३ इति ।"},{"ref":"33.82","t":"नेति हैवोवाच ।"},{"ref":"33.83","t":"वेत्थो यथासौ लोक एवं बहुभिः पुनः पुनः प्रयद्भिर्न संपूर्यता३ इति ।"},{"ref":"33.84","t":"नेति हैवोवाच ।"},{"ref":"33.85","t":"वेत्थो यतिथ्यामाहुत्यां हुतायामापः पुरुषवाचो भूत्वा समुत्थाय वदन्ती३ इति ।"},{"ref":"33.86","t":"नेति हैवोवाच ।"},{"ref":"33.87","t":"वेत्थो देवयानस्य वा पथः प्रतिपदं पितृयाणस्य वा ।"},{"ref":"33.88","t":"यत्कृत्वा देवयानं वा पन्थानं प्रतिपद्यन्ते पितृयाणं वा ।"},{"ref":"33.89","t":"अपि हि न ऋषेर्वचः श्रुतं"},{"ref":"33.90","t":"द्वे सृती अशृणवं पितॄणामहं देवानामुत मर्त्यानाम् ।"},{"ref":"33.91","t":"ताभ्यामिदं विश्वमेजत्समेति यदन्तरा पितरं मातरं चेति ।"},{"ref":"33.92","t":"नाहमत एकं चन वेदेति होवाच ॥ ६,२.२ ॥"},{"ref":"33.93","t":"अथैनं वसत्योपमन्त्रयां चक्रे ।"},{"ref":"33.94","t":"अनादृत्य वसतिं कुमारः प्रदुद्राव ।"},{"ref":"33.95","t":"स आजगाम पितरम् ।"},{"ref":"33.96","t":"तं होवाच इति वाव किल नो भवान् पुरानुशिष्टानवोच इति ।"},{"ref":"33.97","t":"कथं सुमेध इति ।"},{"ref":"33.98","t":"पञ्च मा प्रश्नान् राजन्यबन्धुरप्राक्षीत् ।"},{"ref":"33.99","t":"ततो नैकं चन वेदेति ।"},{"ref":"33.100","t":"कतमे त इति ।"},{"ref":"33.101","t":"इम इति ह प्रतीकान्युदाजहार ॥ बृह. ६,२.३ ॥"},{"ref":"33.102","t":"स होवाच तथा नस्त्वं तत जानीथा यथा यदहं किंच वेद सर्वमहं तत्तुभमवोचम् ।"},{"ref":"33.103","t":"प्रेहि तु तत्र ।"},{"ref":"33.104","t":"प्रतीत्य ब्रह्मचर्यं वत्स्याव इति ।"},{"ref":"33.105","t":"भवानेव गच्छत्विति ।"},{"ref":"33.106","t":"स आजगाम गौतमो यत्र प्रवाहणस्य जैवलेरास ।"},{"ref":"33.107","t":"तस्मा आसनमाहृत्योदकमाहारयां चकार ।"},{"ref":"33.108","t":"अथ हास्मा अर्घ्यं चकार ।"},{"ref":"33.109","t":"तं होवाच वरं भगवते गौतमाय दद्म इति ॥ ६,२.४ ॥"},{"ref":"33.110","t":"स होवाच प्रतिज्ञतो म एष वरः ।"},{"ref":"33.111","t":"यां तु कुमारस्यान्ते वाचमभाषथास्तां मे ब्रूहीति ॥ ६,२.५ ॥"},{"ref":"33.112","t":"स होवाच दैवेषु वै गौतम तद्वरेषु ।"},{"ref":"33.113","t":"मानुषाणां ब्रूहीति ॥ बृह. ६,२.६ ॥"},{"ref":"33.114","t":"स होवाच विज्ञायते हास्तिहिरण्यस्यापात्तं गोअश्वानां दासीनां प्रवाराणां परिधानस्य ।"},{"ref":"33.115","t":"मा नो भवान् बहोरनन्तस्यापर्यन्तस्याभ्यवदान्यो भूदिति ।"},{"ref":"33.116","t":"स वै गौतम तीर्थेनेच्छसा इति ।"},{"ref":"33.117","t":"उपैम्यहं भवन्तमिति ।"},{"ref":"33.118","t":"वाचा ह स्मैव पूर्व उपयन्ति ।"},{"ref":"33.119","t":"स होपायनकीर्त्योवास ॥ ६,२.७ ॥"},{"ref":"33.120","t":"स होवाच तथा नस्त्वं गौतम मापराधास्तव च पितामहाः ।"},{"ref":"33.121","t":"यथेयं विद्येतः पूर्वं न कस्मिंश्चन ब्राह्मन उवास ।"},{"ref":"33.122","t":"तां त्वहं तुभ्यं वक्ष्यामि ।"},{"ref":"33.123","t":"को हि त्वैवं ब्रुवन्तमर्हति प्रत्याख्यातुमिति ॥ बृह. ६,२.८ ॥"},{"ref":"33.124","t":"असौ वै लोकोऽग्निर्गौतम ।"},{"ref":"33.125","t":"तस्यादित्य एव समित् ।"},{"ref":"33.126","t":"रश्मयो धूमः ।"},{"ref":"33.127","t":"अहरर्चिः ।"},{"ref":"33.128","t":"दिशोऽङ्गाराः ।"},{"ref":"33.129","t":"अवान्तरदिशो विष्फुलिङ्गाः ।"},{"ref":"33.130","t":"तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति ।"},{"ref":"33.131","t":"तस्या आहुत्यै सोमो राजा संभवति ॥ ६,२.९ ॥"},{"ref":"33.132","t":"पर्जन्यो वा अग्निर्गौतम ।"},{"ref":"33.133","t":"तस्य संवत्सर एव समित् ।"},{"ref":"33.134","t":"अभ्राणि धूमः ।"},{"ref":"33.135","t":"विद्युदर्चिः ।"},{"ref":"33.136","t":"अशनिरङ्गाराः ।"},{"ref":"33.137","t":"ह्रादुनयो विष्फुलिङ्गाः ।"},{"ref":"33.138","t":"तस्मिन्नेतस्मिन्नग्नौ देवाः सोमं राजानं जुह्वति ।"},{"ref":"33.139","t":"तस्या आहुत्यै वृष्टिः संभवति ॥ बृह. ६,२.१० ॥"},{"ref":"33.140","t":"अयं वै लोकोऽग्निर्गौतम ।"},{"ref":"33.141","t":"तस्य पृथिव्येव समित् ।"},{"ref":"33.142","t":"अग्निर्धूमः ।"},{"ref":"33.143","t":"रात्रिरर्चिः ।"},{"ref":"33.144","t":"चन्द्रमा अङ्गाराः ।"},{"ref":"33.145","t":"नक्षत्राणि विष्फुलिङ्गाः ।"},{"ref":"33.146","t":"तस्मिन्नेतस्मिन्नग्नौ देवा वृष्टिं जुह्वति ।"},{"ref":"33.147","t":"तस्या आहुत्या अन्नं संभवति ॥ ६,२.११ ॥"},{"ref":"33.148","t":"पुरुषो वा अग्निर्गौतम ।"},{"ref":"33.149","t":"तस्य व्यात्तमेव समित् ।"},{"ref":"33.150","t":"प्राणो धूमः ।"},{"ref":"33.151","t":"वागर्चिः ।"},{"ref":"33.152","t":"चक्षुरङ्गाराः ।"},{"ref":"33.153","t":"श्रोत्रं विष्फुलिङ्गाः ।"},{"ref":"33.154","t":"तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति ।"},{"ref":"33.155","t":"तस्या आहुत्यै रेतः संभवति ॥ बृह. ६,२.१२ ॥"},{"ref":"33.156","t":"योषा वा अग्निर्गौतम ।"},{"ref":"33.157","t":"तस्या उपस्थ एव समित् ।"},{"ref":"33.158","t":"लोमानि धूमः ।"},{"ref":"33.159","t":"योनिरर्चिः ।"},{"ref":"33.160","t":"यदन्तः करोति तेऽङ्गाराः ।"},{"ref":"33.161","t":"अभिनन्दा विष्फुलिङ्गाः ।"},{"ref":"33.162","t":"तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति ।"},{"ref":"33.163","t":"तस्या आहुत्यै पुरुषः संभवति ।"},{"ref":"33.164","t":"स जीवति यावज्जीवति ।"},{"ref":"33.165","t":"अथ यदा म्रियते ॥ ६,२.१३ ॥"},{"ref":"33.166","t":"अथैनमग्नये हरन्ति ।"},{"ref":"33.167","t":"तस्याग्निरेवाग्निर्भवति ।"},{"ref":"33.168","t":"समित्समित् ।"},{"ref":"33.169","t":"धूमो धूमः ।"},{"ref":"33.170","t":"अर्चिरर्चिः ।"},{"ref":"33.171","t":"अङ्गारा अङ्गाराः ।"},{"ref":"33.172","t":"विष्फुलिङ्गा विष्फुलिङ्गाः ।"},{"ref":"33.173","t":"तस्मिन्नेतस्मिन्नग्नौ देवाः पुरुषं जुह्वति ।"},{"ref":"33.174","t":"तस्या आहुत्यै पुरुषो भास्वरवर्णः संभवति ॥ बृह. ६,२.१४ ॥"},{"ref":"33.175","t":"ते य एवमेतद्विदुर्ये चामी अरण्ये श्रद्धां सत्यमुपासते तेऽर्चिरभिसंभवन्ति ।"},{"ref":"33.176","t":"अर्चिषोऽहः ।"},{"ref":"33.177","t":"अह्न आपूर्यमाणपक्षम् ।"},{"ref":"33.178","t":"आपूर्यमाणपक्षाद्यान् षण्मासानुदङ्ङादित्य एति ।"},{"ref":"33.179","t":"मासेभ्यो देवलोकम् ।"},{"ref":"33.180","t":"देवलोकादादित्यम् ।"},{"ref":"33.181","t":"आदित्याद्वैद्युतम् ।"},{"ref":"33.182","t":"तान् वैद्युतान् पुरुषो मानस एत्य ब्रह्मलोकान् गमयति ।"},{"ref":"33.183","t":"ते तेषु ब्रह्मलोकेषु पराः परावतो वसन्ति ।"},{"ref":"33.184","t":"तेषां न पुनरावृत्तिः ॥ बृह. ६,२.१५ ॥"},{"ref":"33.185","t":"अथ ये यज्ञेन दानेन तपसा लोकाञ्जयन्ति ते धूममभिसंभवन्ति ।"},{"ref":"33.186","t":"धूमाद्रात्रिम् ।"},{"ref":"33.187","t":"रात्रेरपक्षीयमाणपक्षम् ।"},{"ref":"33.188","t":"अपक्षीयमाणपक्षाद्यान् षण्मासान् दक्षिणादित्य एति ।"},{"ref":"33.189","t":"मासेभ्यः पितृलोकम् ।"},{"ref":"33.190","t":"पितृलोकाच्चन्द्रम् ।"},{"ref":"33.191","t":"ते चन्द्रं प्राप्यान्नं भवन्ति ।"},{"ref":"33.192","t":"तांस्तत्र देवा यथा सोमं राजानमाप्यायस्वापक्षीयस्वेत्येवमेनांस्तत्र भक्षयन्ति ।"},{"ref":"33.193","t":"तेषां यदा तत्पर्यवैत्यथेममेवाकाशमभिनिष्पद्यन्ते ।"},{"ref":"33.194","t":"आकाशाद्वायुम् ।"},{"ref":"33.195","t":"वायोर्वृष्टिम् ।"},{"ref":"33.196","t":"वृष्टेः पृथिवीम् ।"},{"ref":"33.197","t":"ते पृथिवीं प्राप्यान्नं भवन्ति ।"},{"ref":"33.198","t":"ते पुनः पुरुषाग्नौ हूयन्ते ततो योषाग्नौ जायन्ते ।"},{"ref":"33.199","t":"लोकान् प्रत्युथायिनस्त एवमेवानुपरिवर्तन्ते ।"},{"ref":"33.200","t":"अथ य एतौ पन्थानौ न विदुस्ते कीटाः पतङ्गा यदिदं दन्दशूकम् ॥ ६,२.१६ ॥"},{"ref":"33.201","t":"तृतीयं ब्राह्मणम् (ज्येष्ठब्राह्मणं वा प्राणविद्याब्राह्मणम्)"},{"ref":"33.202","t":"स यः कामयेत महत्प्राप्नुयामित्युदगयन आपूर्यमाणपक्षस्य पुण्याहे द्वादशाहमुपसद्व्रती भूत्वौदुम्बरे कंसे चमसे वा सर्वौषधं फलानीति संभृत्य परिसमुह्य परिलिप्याग्निमुपसमाधाय परिस्तीर्यावृताज्यं संस्कृत्य पुंसा नक्षत्रेण मन्थं संनीय जुहोति"},{"ref":"33.203","t":"यावन्तो देवास्त्वयि जातवेदस्तिर्यञ्चो घ्नन्ति पुरुषस्य कामान् ।"},{"ref":"33.204","t":"तेभ्योऽहं भागधेयं जुहोमि ते मा तृप्ताः सर्वैः कामैस्तर्पयन्तु स्वाहा ।"},{"ref":"33.205","t":"या तिरश्ची निपद्यसेऽहं विधरणी इति ।"},{"ref":"33.206","t":"तां त्वा घृतस्य धारया यजे संराधनीमहं स्वाहा ॥ बृह. ६,३.१ ॥"},{"ref":"33.207","t":"ज्येष्ठाय स्वाहा श्रेष्ठाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।"},{"ref":"33.208","t":"प्राणाय स्वाहा वसिष्ठायै स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।"},{"ref":"33.209","t":"वाचे स्वाहा प्रतिष्ठायै स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।"},{"ref":"33.210","t":"चक्षुषे स्वाहा संपदे स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।"},{"ref":"33.211","t":"श्रोत्राय स्वाहायतनाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।"},{"ref":"33.212","t":"मनसे स्वाहा प्रजात्यै स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।"},{"ref":"33.213","t":"रेतसे स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ॥ बृह. ६,३.२ ॥"},{"ref":"33.214","t":"अग्नये स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।"},{"ref":"33.215","t":"सोमाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।"},{"ref":"33.216","t":"भूः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।"},{"ref":"33.217","t":"भुवः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।"},{"ref":"33.218","t":"स्वः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।"},{"ref":"33.219","t":"भूर्भुवः स्वः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।"},{"ref":"33.220","t":"ब्रह्मणे स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।"},{"ref":"33.221","t":"क्षत्राय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।"},{"ref":"33.222","t":"भूताय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।"},{"ref":"33.223","t":"भविष्यते स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।"},{"ref":"33.224","t":"विश्वाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।"},{"ref":"33.225","t":"सर्वाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।"},{"ref":"33.226","t":"प्रजापतये स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ॥ बृह. ६,३.३ ॥"},{"ref":"33.227","t":"अथैनमभिमृशति भ्रमदसि ।"},{"ref":"33.228","t":"ज्वलदसि ।"},{"ref":"33.229","t":"पूर्णमसि ।"},{"ref":"33.230","t":"प्रस्तब्धमसि ।"},{"ref":"33.231","t":"एकसभमसि ।"},{"ref":"33.232","t":"हिङ्कृतमसि ।"},{"ref":"33.233","t":"हिङ्क्रियमानमसि ।"},{"ref":"33.234","t":"उद्गीथमसि ।"},{"ref":"33.235","t":"उद्गीयमानमसि ।"},{"ref":"33.236","t":"श्रावितमसि ।"},{"ref":"33.237","t":"प्रत्याश्रावितमसि ।"},{"ref":"33.238","t":"आर्द्रे संदीप्तमसि ।"},{"ref":"33.239","t":"विभूरसि ।"},{"ref":"33.240","t":"प्रभूरसि ।"},{"ref":"33.241","t":"अन्नमसि ।"},{"ref":"33.242","t":"ज्योतिरसि ।"},{"ref":"33.243","t":"निधनमसि ।"},{"ref":"33.244","t":"संवर्गोऽसीति ॥ ६,३.४ ॥"},{"ref":"33.245","t":"अथैनमुद्यच्छत्यामंस्यामं हि ते महि ।"},{"ref":"33.246","t":"स हि राजेशानोऽधिपतिः ।"},{"ref":"33.247","t":"स मां राजेशनोऽधिपतिं करोत्विति ॥ बृह. ६,३.५ ॥"},{"ref":"33.248","t":"अथैनमाचामति"},{"ref":"33.249","t":"तत्सवितुर्वरेण्यम् ।"},{"ref":"33.250","t":"मधु वाता ऋतायते मधु क्षरन्ति सिन्धवः ।"},{"ref":"33.251","t":"माध्वीर्नः सन्त्वोषधीः ।"},{"ref":"33.252","t":"भूः स्वाहा ।"},{"ref":"33.253","t":"भर्गो देवस्य धीमहि"},{"ref":"33.254","t":"मधु नक्तमुतोषसो मधुमत्पार्थिवं रजः ।"},{"ref":"33.255","t":"मधु द्यौरस्तु नः पिता ।"},{"ref":"33.256","t":"भुवः स्वाहा ।"},{"ref":"33.257","t":"धियो यो नः प्रचोदयात् ।"},{"ref":"33.258","t":"मधुमान्नो वनस्पतिर्मधुमां अस्तु सूर्यः ।"},{"ref":"33.259","t":"माध्वीर्गवो भवन्तु नः ।"},{"ref":"33.260","t":"स्वः स्वाहा ।"},{"ref":"33.261","t":"सर्वां च सावित्रीमन्वाह ।"},{"ref":"33.262","t":"सर्वाश्च मधुमतीरहमेवेदं सर्वं भूयासं भूर्भुवः स्वः स्वाहेति अन्तत आचम्य पाणी प्रक्षाल्य जघनेनाग्निं प्राक्शिराः संविशति ।"},{"ref":"33.263","t":"प्रातरादित्यमुपतिष्ठते ।"},{"ref":"33.264","t":"दिशामेकपुण्डरीकमसि ।"},{"ref":"33.265","t":"अहं मनुष्याणामेकपुण्डरीकं भूयासमिति ।"},{"ref":"33.266","t":"यथेतमेत्य जघनेनाग्निमासीनो वंशं जपति ॥ बृह. ६,३.६ ॥"},{"ref":"33.267","t":"तं हैतमुद्दालक आरुणिर्वाजसनेयाय याज्ञवल्क्यायान्तेवासिन उक्त्वोवाच अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ॥ ६,३.७ ॥"},{"ref":"33.268","t":"एतमु हैव वाजसनेयो याज्नवल्क्यो मधुकाय पैङ्ग्यायान्तेवासिन उक्त्वोवाच अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ॥ ६,३.८ ॥"},{"ref":"33.269","t":"एतमु हैव मधुकः पैङ्ग्यश्चूलाय भागवित्तयेऽन्तेवासिन उक्त्वोवाच अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ॥ ६,३.९ ॥"},{"ref":"33.270","t":"एतमु हैव चूलो भागवित्तिर्जानकय आयःस्थूणायान्तेवासिन उक्त्वोवाच अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ॥ ६,३.१० ॥"},{"ref":"33.271","t":"एतमु हैव जानकिरायस्थूणः सत्यकामाय जाबालायान्तेवासिन उक्त्वोवाच अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ॥ ६,३.११ ॥"},{"ref":"33.272","t":"एतमु हैव सत्यकामो जाबालोऽन्तेवासिभ्य उक्त्वोव अचापि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ।"},{"ref":"33.273","t":"तमेतं नापुत्राय वानन्तेवासिने वा ब्रूयात् ॥ बृह. ६,३.१२ ॥"},{"ref":"33.274","t":"चतुरौदुम्बरो भवति ।"},{"ref":"33.275","t":"औदुम्बरः स्रुव औदुम्बरश्चमस औदुम्बर इध्म औदुम्बर्या उपमन्थन्यौ ।"},{"ref":"33.276","t":"दश ग्राम्याणि धान्यानि भवन्ति ।"},{"ref":"33.277","t":"व्रीहियवास्तिलमाषा अणुप्रियंगवो गोधूमाश्च मसूराश्च खल्वाश्च खलकुलाश्च ।"},{"ref":"33.278","t":"तान् पिष्टान् दधनि मधुनि घृत उपसिञ्चति ।"},{"ref":"33.279","t":"आज्यस्य जुहोति ॥ ६,३.१३ ॥"},{"ref":"33.280","t":"इति तृतीयं ब्राह्मणम् ॥"},{"ref":"33.281","t":"चतुर्थं ब्राह्मणम् (पुत्रमन्थकर्मब्राह्मणम्)"},{"ref":"33.282","t":"एषां वै भूतानां पृथिवी रसः ।"},{"ref":"33.283","t":"पृथिव्या आपः ।"},{"ref":"33.284","t":"अपामोषधयः ।"},{"ref":"33.285","t":"ओषधीनां पुष्पाणि ।"},{"ref":"33.286","t":"पुष्पाणां फलानि ।"},{"ref":"33.287","t":"फलानां पुरुषः ।"},{"ref":"33.288","t":"पुरुषस्य रेतः ॥ बृह. ६,४.१ ॥"},{"ref":"33.289","t":"स ह प्रजापतिरीक्षां चक्रे हन्तास्मै प्रतिष्ठां कल्पयानीति स स्त्रियं ससृजे ।"},{"ref":"33.290","t":"तां सृष्ट्वाध उपास्त ।"},{"ref":"33.291","t":"तस्मात्स्त्रियमध उपासीत ।"},{"ref":"33.292","t":"स एतं प्राञ्चं ग्रावाणमात्मन एव समुदपारयत् ।"},{"ref":"33.293","t":"तेनैनामभ्यसृजत ॥ ६,४.२ ॥"},{"ref":"33.294","t":"तस्या वेदिरुपस्थः ।"},{"ref":"33.295","t":"लोमानि बर्हिश् ।"},{"ref":"33.296","t":"चर्माधिषवणे ।"},{"ref":"33.297","t":"समिद्धो मध्यतस्तौ मुष्कौ ।"},{"ref":"33.298","t":"स यावान् ह वै वाजपेयेन यजमनस्य लोको भवति तावानस्य लोको भवति ।"},{"ref":"33.299","t":"य एवं विद्वानधोपहासं चरत्यासां स्त्रीणां सुकृतं वृङ्क्ते ।"},{"ref":"33.300","t":"अथ य इदमविद्वानधोपहासं चरत्यास्य स्त्रियः सुकृतं वृञ्जते ॥ बृह. ६,४.३ ॥"},{"ref":"33.301","t":"एतद्ध स्म वै तद्विद्वानुद्दालक आरुणिराह ।"},{"ref":"33.302","t":"एतद्ध स्म वै तद्विद्वान्नाको मौद्गल्य आह ।"},{"ref":"33.303","t":"एतद्ध स्म वै तद्विद्वान् कुमारहारित आह बहवो मर्या ब्राह्मनायना निरिन्द्रिया विसुकृतोऽस्माल्लोकात्प्रयन्ति य इदमविद्वांसोऽधोपहासं चरन्तीति ।"},{"ref":"33.304","t":"बहु वा इदं सुप्तस्य वा जाग्रतो वा रेतः स्कन्दति ॥ ६,४.४ ॥"},{"ref":"33.305","t":"तदभिमृशेदनु वा मन्त्रयेत यन्मेऽद्य रेतः पृथिवीमस्कान्त्सीद्यदोषधीरप्यसरद्यदपः ।"},{"ref":"33.306","t":"इदमहं तद्रेत आददे ।"},{"ref":"33.307","t":"पुनर्मामैतु इन्द्रियं पुनस्तेजः पुनर्भगः ।"},{"ref":"33.308","t":"पुनरग्निर्धिष्ण्या यथास्थानं कल्पन्ताम् ।"},{"ref":"33.309","t":"इत्यनामिकाङ्गुष्ठाभ्यामादायान्तरेण स्तनौ वा भ्रुवौ वा निमृज्यात् ॥ ६,४.५ ॥"},{"ref":"33.310","t":"अथ यद्युदक आत्मानं पश्येत्तदभिमन्त्रयेत मयि तेज इन्द्रियं यशो द्रविणं सुकृतमिति ।"},{"ref":"33.311","t":"श्रीर्ह वा एषा स्त्रीणां यन्मलोद्वासाः ।"},{"ref":"33.312","t":"तस्मान्मलोद्वाससं यशस्विनीमभिक्रम्योपमन्त्रयेत ॥ बृह. ६,४.६ ॥"},{"ref":"33.313","t":"सा चेदस्मै न दद्यात्काममेनामवक्रिणीयात् ।"},{"ref":"33.314","t":"सा चेदस्मै नैव दद्यात्काममेनां यष्ट्या वा पाणिना वोपहत्यातिक्रामेत् ।"},{"ref":"33.315","t":"इन्द्रियेन ते यशसा यश आदद इति ।"},{"ref":"33.316","t":"अयशा एव भवति ॥ ६,४.७ ॥"},{"ref":"33.317","t":"सा चेदस्मै दद्यादिन्द्रियेण ते यशसा यश आदधामीति ।"},{"ref":"33.318","t":"यशस्विनावेव भवतः ॥ ६,४.८ ॥"},{"ref":"33.319","t":"स यामिच्छेत् कामयेत मेति तस्यामर्थं निष्ठाय मुखेन मुखं संधायोपस्थमस्या अभिमृश्य जपेत्"},{"ref":"33.320","t":"अङ्गादङ्गात्संभवसि हृदयादधिजायसे ।"},{"ref":"33.321","t":"स त्वमङ्गकषायोऽसि दिग्धविद्धामिव मादयेमाममूं मयीति ॥ ६,४.९ ॥"},{"ref":"33.322","t":"अथ यामिच्छेन्न गर्भं दधीतेति तस्यामर्थं निष्ठाय मुखेन मुखं संधायाभिप्राण्यापान्यात् ।"},{"ref":"33.323","t":"इन्द्रियेण ते रेतसा रेत आदद इति ।"},{"ref":"33.324","t":"अरेता एव भवति ॥ बृह. ६,४.१० ॥"},{"ref":"33.325","t":"अथ यामिच्छेद्दधीतेति तस्यामर्थं निष्ठाय मुखेन मुखं संधायापान्याभिप्राण्यात् ।"},{"ref":"33.326","t":"इन्द्रियेण ते रेतसा रेत आदधामीति ।"},{"ref":"33.327","t":"गर्भिण्येव भवति ॥ ६,४.११ ॥"},{"ref":"33.328","t":"अथ यस्य जायायै जारः स्यात्तं चेद्द्विष्यादामपात्रेऽग्निमुपसमाधाय प्रतिलोमं शरबर्हिः स्तीर्त्वा तस्मिन्नेताः शरभृष्टीः प्रतिलोमाः सर्पिषाक्ता जुहुयात् ।"},{"ref":"33.329","t":"मम समिद्धेऽहौषीः ।"},{"ref":"33.330","t":"प्राणापानौ त आददेऽसाविति ।"},{"ref":"33.331","t":"मम समिद्धेऽहौषीः ।"},{"ref":"33.332","t":"पुत्रपशूंस्त आददेऽसाविति ।"},{"ref":"33.333","t":"मम समिद्धेऽहौषीः ।"},{"ref":"33.334","t":"इष्टासुकृते त आददेऽसाविति ।"},{"ref":"33.335","t":"मम समिद्धेऽहौषीः ।"},{"ref":"33.336","t":"अशापराकाशौ त आददेऽसाविति ।"},{"ref":"33.337","t":"स वा एष निरिन्द्रियो विसुकृतोऽस्माल्लोकाद्प्रैति यमेवंविद्ब्राह्मणः शपति ।"},{"ref":"33.338","t":"तस्मादेवंवित्श्रोत्रियस्य दारेण नोपहासमिच्छेत् ।"},{"ref":"33.339","t":"उत ह्येवंवित्परो भवति ॥ बृह. ६,४.१२ ॥"},{"ref":"33.340","t":"अथ यस्य जायामार्तवं विन्देत्त्र्यहं कंसे न पिबेत् ।"},{"ref":"33.341","t":"अहतवासाः ।"},{"ref":"33.342","t":"नैनां वृषलो न वृषल्यपहन्यात् ।"},{"ref":"33.343","t":"त्रिरात्रान्त आप्लुत्य व्रीहीनवघातयेत् ॥ ६,४.१३ ॥"},{"ref":"33.344","t":"स य इच्छेत् पुत्रो मे शुक्लो जायेत वेदमनुब्रुवीत सर्वमायुरियादिति क्षीरौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् ।"},{"ref":"33.345","t":"ईश्वरौ जनयितवै ॥ ६,४.१४ ॥"},{"ref":"33.346","t":"अथ य इच्छेत् पुत्रो मे कपिलः पिङ्गलो जायेत द्वौ वेदावनुब्रुवीत सर्वमायुरियादिति दध्योदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् ।"},{"ref":"33.347","t":"ईश्वरौ जनयितवै ॥ ६,४.१५ ॥"},{"ref":"33.348","t":"अथ य इच्छेत् पुत्रो मे श्यामो लोहिताक्षो जायेत त्रीन् वेदाननुब्रुवीत सर्वमायुरियादिति उदौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् ।"},{"ref":"33.349","t":"ईश्वरौ जनयितवै ॥ ६,४.१६ ॥"},{"ref":"33.350","t":"अथ य इच्छेद् दुहिता मे पण्डिता जायेत सर्वमायुरियादिति तिलौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् ।"},{"ref":"33.351","t":"ईश्वरौ जनयितवै ॥ बृह. ६,४.१७ ॥"},{"ref":"33.352","t":"अथ य इच्छेत् पुत्रो मे पण्डितो विगीतः समितिंगमः शुश्रूषितां वाचं भाषिता जायेत सर्वान् वेदाननुब्रुवीत सर्वमायुरियादिति मांसौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् ।"},{"ref":"33.353","t":"ईश्वरौ जनयितवाइ ।"},{"ref":"33.354","t":"औक्षेण वार्षभेण वा ॥ ६,४.१८ ॥"},{"ref":"33.355","t":"अथाभिप्रातरेव स्थालीपाकावृताज्यं चेष्टित्वा स्थालीपाकस्योपघातं जुहोत्यग्नये स्वाहानुमतये स्वाहा देवाय सवित्रे सत्यप्रसवाय स्वाहेति ।"},{"ref":"33.356","t":"हुत्वोद्धृत्य प्राश्नाति ।"},{"ref":"33.357","t":"प्राश्येतरस्याः प्रयच्छति ।"},{"ref":"33.358","t":"प्रक्षाल्य पाणी उदपात्रं पूरयित्वा तेनैनां त्रिरभ्युक्षति"},{"ref":"33.359","t":"उत्तिष्ठातो विश्वावसोऽन्यामिच्छ प्रपूर्व्याम् ।"},{"ref":"33.360","t":"सं जायां पत्या सहेति ॥ ६,४.१९ ॥"},{"ref":"33.361","t":"अथैनामभिपद्यते अमोऽहमस्मि सा त्वम् ।"},{"ref":"33.362","t":"सा त्वमस्यमोऽहम् ।"},{"ref":"33.363","t":"सामाहमस्मि ऋक्त्वम् ।"},{"ref":"33.364","t":"द्यौरहं पृथिवी त्वम् ।"},{"ref":"33.365","t":"तावेहि संरभावहै सह रेतो दधावहै ।"},{"ref":"33.366","t":"पुंसे पुत्राय वित्तय इति ॥ बृह. ६,४.२० ॥"},{"ref":"33.367","t":"अथास्या ऊरू विहापयति विजिहीथां द्यावापृथिवी इति ।"},{"ref":"33.368","t":"तस्यामर्थं निष्ठाय मुखेन मुखं संधाय त्रिरेनामनुलोमामनुमार्ष्टि"},{"ref":"33.369","t":"विष्णुर्योनिं कल्पयतु त्वष्टा रूपाणि पिंशतु ।"},{"ref":"33.370","t":"आ सिञ्चतु प्रजापतिर्धाता गर्भं दधातु ते ।"},{"ref":"33.371","t":"गर्भं धेहि सिनीवालि गर्भं धेहि पृथुष्टुके ।"},{"ref":"33.372","t":"गर्भं ते अश्विनौ देवावाधत्तां पुष्करस्रजौ ॥ ६,४.२१ ॥"},{"ref":"33.373","t":"हिरण्मयी अरणी याभ्यां निर्मन्थतामश्विनौ ।"},{"ref":"33.374","t":"तं ते गर्भं हवामहे दशमे मासि सूतये ।"},{"ref":"33.375","t":"यथाग्निगर्भा पृथिवी यथा द्यौरैन्द्रेण गर्भिणी ।"},{"ref":"33.376","t":"वायुर्दिशां यथा गर्भ एवं गर्भं दधामि तेऽसाविति ॥ ६,४.२२ ॥"},{"ref":"33.377","t":"सोष्यन्तीमद्भिरभ्युक्षति"},{"ref":"33.378","t":"यथा वायुः पुष्करिणीं समिङ्गयति सर्वतः ।"},{"ref":"33.379","t":"एवा ते गर्भ एजतु सहावैतु जरायुणा ।"},{"ref":"33.380","t":"इन्द्रस्यायं व्रजः कृतः सार्गलः सपरिश्रयः ।"},{"ref":"33.381","t":"तमिन्द्र निर्जहि गर्भेण सावरां सहेति ॥ बृह. ६,४.२३ ॥"},{"ref":"33.382","t":"जातेऽग्निमुपसमाधायाङ्क आधाय कंसे पृषदाज्यं संनीय पृषदाज्यस्योपघातं जुहोति"},{"ref":"33.383","t":"अस्मिन्सहस्रं पुष्यासमेधमानः स्वे गृहे ।"},{"ref":"33.384","t":"अस्योपसन्द्यां मा छैत्सीत्प्रजया च पशुभिश्च स्वाहा ।"},{"ref":"33.385","t":"मयि प्राणांस्त्वयि मनसा जुहोमि स्वाहा ।"},{"ref":"33.386","t":"यत्कर्मणात्यरीरिचं यद्वा न्यूनमिहाकरम् ।"},{"ref":"33.387","t":"अग्निष्टत्स्विष्टकृद्विद्वान् स्विष्टं सुहुतं करोतु नः स्वाहेति ॥ ६,४.२४ ॥"},{"ref":"33.388","t":"अथास्य दक्षिणं कर्णमभिनिधाय वाग्वागिति त्रिः ।"},{"ref":"33.389","t":"अथ दधि मधु घृतं संनीयानन्तर्हितेन जातरूपेण प्राशयति ।"},{"ref":"33.390","t":"भूस्ते दधामि भुवस्ते दधामि स्वस्ते दधामि भूर्भुवः स्वः सर्वं त्वयि दधामीति ॥ ६,४.२५ ॥"},{"ref":"33.391","t":"अथास्य नाम करोति वेदोऽसीति ।"},{"ref":"33.392","t":"तदस्यैतद्गुह्यमेव नाम भवति ॥ बृह. ६,४.२६ ॥"},{"ref":"33.393","t":"अथैनं मात्रे प्रदाय स्तनं प्रयच्छति यस्ते स्तनः शशयो यो मयोभूर्यो रत्नधा वसुविद्यः सुदत्रः ।"},{"ref":"33.394","t":"येन विश्वा पुष्यसि वार्याणि सरस्वति तमिह धातवे करिति ॥ ६,४.२७ ॥"},{"ref":"33.395","t":"अथास्य मातरमभिमन्त्रयते इलासि मैत्रावरुणी वीरे वीरमजीजनत् ।"},{"ref":"33.396","t":"सा त्वं वीरवती भव यास्मान् वीरवतोऽकरदिति ।"},{"ref":"33.397","t":"तं वा एतमाहुः अतिपिता बताभूः ।"},{"ref":"33.398","t":"अतिपितामहो बताभूः ।"},{"ref":"33.399","t":"परमां बत काष्ठां प्राप श्रिया यशसा ब्रह्मवर्चसेन ।"},{"ref":"33.400","t":"य एवंविदो ब्राह्मणस्य पुत्रो जायत इति ॥ बृह. ६,४.२८ ॥"},{"ref":"33.401","t":"इति चतुर्थं ब्राह्मणम् ॥"},{"ref":"33.402","t":"पञ्चमं ब्राह्मणम्"},{"ref":"33.403","t":"अथ वंशः ।"},{"ref":"33.404","t":"पौतिमाषीपुत्रः कात्यायनीपुत्रात् ।"},{"ref":"33.405","t":"कात्यायनीपुत्रो गौतमीपुत्रात् ।"},{"ref":"33.406","t":"गौतमीपुत्रो भारद्वाजीपुत्रात् ।"},{"ref":"33.407","t":"भारद्वाजीपुत्रः पाराशरीपुत्रात् ।"},{"ref":"33.408","t":"पाराशरीपुत्र औपस्वस्तीपुत्रात् ।"},{"ref":"33.409","t":"औपस्वस्तीपुत्रः पाराशरीपुत्रात् ।"},{"ref":"33.410","t":"पाराशरीपुत्रः कात्यायनीपुत्रात् ।"},{"ref":"33.411","t":"कात्यायनीपुत्रः कौशिकीपुत्रात् ।"},{"ref":"33.412","t":"कौशिकीपुत्र आलम्बीपुत्राच्च वैयाघ्रपदीपुत्राच्च ।"},{"ref":"33.413","t":"वैयाघ्रपदीपुत्रह्काण्वीपुत्राच्च कापीपुत्राच्च ।"},{"ref":"33.414","t":"कापीपुत्रः ॥ बृह. ६,५.१ ॥"},{"ref":"33.415","t":"आत्रेयीपुत्रात् ।"},{"ref":"33.416","t":"आत्रेयीपुत्रो गौतमीपुत्रात् ।"},{"ref":"33.417","t":"गौतमीपुत्रो भारद्वाजीपुत्रात् ।"},{"ref":"33.418","t":"भारद्वाजीपुत्रः पाराशरीपुत्रात् ।"},{"ref":"33.419","t":"पाराशरीपुत्रो वात्सीपुत्रात् ।"},{"ref":"33.420","t":"वात्सीपुत्रः पाराशरीपुत्रात् ।"},{"ref":"33.421","t":"पाराशरीपुत्रो वार्कारुनीपुत्रात् ।"},{"ref":"33.422","t":"वार्कारुणीपुत्रो वार्कारुणीपुत्रात् ।"},{"ref":"33.423","t":"वार्कारुणीपुत्र आर्तभागीपुत्रात् ।"},{"ref":"33.424","t":"आर्तभागीपुत्रः शौङ्गीपुत्रात् ।"},{"ref":"33.425","t":"शौङ्गीपुत्रः सान्कृतीपुत्रात् ।"},{"ref":"33.426","t":"साङृतीपुत्र आलम्बायनीपुत्रात् ।"},{"ref":"33.427","t":"आलम्बायनीपुत्र आलम्बीपुत्रात् ।"},{"ref":"33.428","t":"आलम्बीपुत्रो जायन्तीपुत्रात् ।"},{"ref":"33.429","t":"जायन्तीपुत्रो माण्डूकायनीपुत्रात् ।"},{"ref":"33.430","t":"माण्डूकायनीपुत्रो माण्डूकीपुत्रात् ।"},{"ref":"33.431","t":"माण्डूकीपुत्रः शाण्डिलीपुत्रात् ।"},{"ref":"33.432","t":"शाण्डिलीपुत्रो राथीतरीपुत्रात् ।"},{"ref":"33.433","t":"राथीतरीपुत्रो भालुकीपुत्रात् ।"},{"ref":"33.434","t":"भालुकीपुत्रः क्रौञ्चिकीपुत्राभ्याम् ।"},{"ref":"33.435","t":"क्रौञ्चिकीपुत्रौ वैदभृतीपुत्रात् ।"},{"ref":"33.436","t":"वैदभृतीपुत्रः कार्शकेयीपुत्रात् ।"},{"ref":"33.437","t":"कार्शकेयीपुत्रः प्राचीनयोगीपुत्रात् ।"},{"ref":"33.438","t":"प्राचीनयोगीपुत्रः साञ्जीवीपुत्रात् ।"},{"ref":"33.439","t":"साञ्जीवीपुत्रः प्राश्नीपुत्रादासुरिवासिनः ।"},{"ref":"33.440","t":"प्राश्नीपुत्र आसुरायणात् ।"},{"ref":"33.441","t":"आसुरायण आसुरेः ।"},{"ref":"33.442","t":"आसुरिः। बृह. ६,५.२ ॥"},{"ref":"33.443","t":"याज्ञवल्क्यात् ।"},{"ref":"33.444","t":"याज्ञवल्क्य उद्दालकात् ।"},{"ref":"33.445","t":"उद्दालकोऽरुणात् ।"},{"ref":"33.446","t":"अरुण उपवेशेः ।"},{"ref":"33.447","t":"उपवेशिः कुश्रेः ।"},{"ref":"33.448","t":"कुश्रिर्वाजश्रवसः ।"},{"ref":"33.449","t":"वाजश्रवा जीह्वावतो बाध्योगात् ।"},{"ref":"33.450","t":"जीह्वावान् बाध्योगोऽसिताद्वार्षगणात् ।"},{"ref":"33.451","t":"असितो वार्षगणो हरितात्कश्यपात् ।"},{"ref":"33.452","t":"हरितः कश्यपः शिल्पात्कश्यपात् ।"},{"ref":"33.453","t":"शिल्पः कश्यपः कश्यपान्नैध्रुवेः ।"},{"ref":"33.454","t":"कश्यपो नैध्रुविर्वाचः ।"},{"ref":"33.455","t":"वागम्भिण्याः ।"},{"ref":"33.456","t":"अम्भिण्यादित्यात् ।"},{"ref":"33.457","t":"आदित्यानीमानि शुक्लानि यजूंषि वाजसनेयेन याज्ञवल्क्येनाख्ययन्ते ॥ बृह. ६,५.३ ॥"},{"ref":"33.458","t":"समानमा साञ्जीवीपुत्रात् ।"},{"ref":"33.459","t":"सञ्जिवीपुत्रो माण्डूकायनेः ।"},{"ref":"33.460","t":"माण्डूकायनिर्माण्डव्यात् ।"},{"ref":"33.461","t":"माण्डव्यः कौत्सात् ।"},{"ref":"33.462","t":"कौत्सो माहित्थेः ।"},{"ref":"33.463","t":"माहित्थिर्वामकक्षायणात् ।"},{"ref":"33.464","t":"वामकक्षायणः शाण्डिल्यात् ।"},{"ref":"33.465","t":"शाण्डिल्यो वात्स्यात् ।"},{"ref":"33.466","t":"वात्स्यः कुश्रेः ।"},{"ref":"33.467","t":"कुश्रिर्यज्ञवचसः राजस्तम्बायनात् ।"},{"ref":"33.468","t":"यज्ञवचा राजस्तम्बायनः तुरात्कावषेयात् ।"},{"ref":"33.469","t":"तुरः कावषेयः प्रजापतेः ।"},{"ref":"33.470","t":"प्रजापतिर्ब्रह्मणः ।"},{"ref":"33.471","t":"ब्रह्म स्वयंभु ।"},{"ref":"33.472","t":"ब्रह्मणे नमः ॥ बृह. ६,५.४ ॥"},{"ref":"33.473","t":"इति पञ्चमं ब्राह्मणम् ॥"},{"ref":"33.474","t":"इति बृहदारण्यकोपनिषदि षष्ठोऽध्यायः ॥"},{"ref":"33.475","t":"इति वाजसनेयके बृहदारण्यकोपनिषत्समाप्ता ॥"},{"sp":"HDR","t":"First Adhyâya"},{"ref":"35.1","t":"ॐ सहनाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु मा विद्विषावहै ॥"},{"ref":"35.2","t":"ॐ शान्तिः शान्तिः शान्तिः ॥"},{"ref":"35.3","t":"|| प्रथमोऽध्यायः ||"},{"ref":"35.4","t":"ॐ ब्रह्मवादिनो वदन्ति ।"},{"ref":"35.5","t":"किं कारणं ब्रह्म कुतः स्म जाता जीवाम केन क्व च सम्प्रतिष्ठा ।"},{"ref":"35.6","t":"अधिष्ठिताः केन सुखेतरेषु वर्तामहे ब्रह्मविदो व्यवस्थाम् ॥ १ ॥"},{"ref":"35.7","t":"कालः स्वभावो नियतिर्यदृच्छा भूतानि योनिः पुरुष इति चिन्त्यम् ।"},{"ref":"35.8","t":"संयोग एषां न त्वात्मभावादात्माप्यनीशः सुखदुःखहेतोः ॥ २ ॥"},{"ref":"35.9","t":"ते ध्यानयोगानुगता अपश्यन्देवात्मशक्तिं स्वगुणैर्निगूढाम् ।"},{"ref":"35.10","t":"यः कारणानि निखिलानि तानि कालात्मयुक्तान्यधितिष्ठत्येकः ॥ ३ ॥"},{"ref":"35.11","t":"तमेकनेमिं त्रिवृतं षोडशान्तं शतार्धारं विंशतिप्रत्यराभिः ।"},{"ref":"35.12","t":"अष्टकैः षड्भिर्विश्वरूपैकपाशं त्रिमार्गभेदं द्विनिमित्तैकमोहम् ॥ ४ ॥"},{"ref":"35.13","t":"पञ्चस्रोतोम्बुं पञ्चयोन्युग्रवक्त्रां पञ्चप्राणोर्मिं पञ्चबुद्ध्यादिमूलाम् ।"},{"ref":"35.14","t":"पञ्चावर्तां पञ्चदुःखौघवेगां पञ्चाशद्भेदां पञ्चपर्वामधीमः ॥ ५ ॥"},{"ref":"35.15","t":"सर्वाजीवे सर्वसंस्थे बृहन्ते तस्मिन्हंसो भ्राम्यते ब्रह्मचक्रे ।"},{"ref":"35.16","t":"पृथगात्मानं प्रेरितारं च मत्वा जुष्टस्ततस्तेनामृतत्वमेति ॥ ६ ॥"},{"ref":"35.17","t":"उद्गीतमेतत्परमं तु ब्रह्म तस्मिंस्त्रयं सुप्रतिष्ठाऽक्षरं च ।"},{"ref":"35.18","t":"अत्रान्तरं ब्रह्मविदो विदित्वा लीना ब्रह्मणि तत्परा योनिमुक्ताः ॥ ७ ॥"},{"ref":"35.19","t":"संयुक्तमेतत्क्षरमक्षरं च व्यक्ताव्यक्तं भरते विश्वमीशः ।"},{"ref":"35.20","t":"अनीशश्चात्मा बध्यते भोक्तृभावाज्ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ ८ ॥"},{"ref":"35.21","t":"ज्ञाज्ञौ द्वावजावीशनीशावजा ह्येका भोक्तृभोग्यार्थयुक्ता ।"},{"ref":"35.22","t":"अनन्तश्चात्मा विश्वरूपो ह्यकर्ता त्रयं यदा विन्दते ब्रह्ममेतत् ॥ ९ ॥"},{"ref":"35.23","t":"क्षरं प्रधानममृताक्षरं हरः क्षरात्मानावीशते देव एकः ।"},{"ref":"35.24","t":"तस्याभिध्यानाद्योजनात्तत्त्वभावाद्भूयश्चान्ते विश्वमायानिवृत्तिः ॥ १० ॥"},{"ref":"35.25","t":"ज्ञात्वा देवं सर्वपाशापहानिः क्षीणैः क्लेशेर्जन्ममृत्युप्रहाणिः ।"},{"ref":"35.26","t":"तस्याभिध्यानात्तृतीयं देहभेदे विश्वैश्वर्यं केवल आप्तकामः ॥ ११ ॥"},{"ref":"35.27","t":"एतज्ज्ञेयं नित्यमेवात्मसंस्थं नातः परं वेदितव्यं हि किञ्चित् ।"},{"ref":"35.28","t":"भोक्ता भोग्यं प्रेरितारं च मत्वा सर्वं प्रोक्तं त्रिविधं ब्रह्ममेतत् ॥ १२ ॥"},{"ref":"35.29","t":"वह्नेर्यथा योनिगतस्य मूर्तिनर्दृश्यते नैव च लिङ्गनाशः ।"},{"ref":"35.30","t":"स भूय एवेन्धनयोनिगृह्यस्तद्वोभयं वै प्रणवेन देहे ॥ १३ ॥"},{"ref":"35.31","t":"स्वदेहमरणिं कृत्वा प्रणवं चोत्तरारणिम् ।"},{"ref":"35.32","t":"ध्याननिर्मथनाभ्यासाद्देवं पश्यन्निगूढवत् ॥ १४ ॥"},{"ref":"35.33","t":"तिलेषु तैलं दधिनीव सर्पिरापः स्रोतःस्वरणीषु चाग्निः ।"},{"ref":"35.34","t":"एवमात्माऽत्मनि गृह्यतेऽसौ सत्येनैनं तपसा योऽनुपश्यति ॥ १५ ॥"},{"ref":"35.35","t":"सर्वव्यापिनमात्मानं क्षीरे सर्पिरिवार्पितम् ।"},{"ref":"35.36","t":"आत्मविद्यातपोमूलं तद्ब्रह्मोपनिषत्परं तद्ब्रह्मॊपनिषत्परमिति ॥ १६ ॥"},{"sp":"HDR","t":"Second Adhyâya"},{"ref":"36.1","t":"॥ द्वितीयोऽध्यायः ॥"},{"ref":"36.2","t":"युञ्जानः प्रथमं मनस्तत्त्वाय सविता धियः । अग्नेर्ज्योतिर्निचाय्य पृथिव्या अध्याभरत् ॥ १ ॥"},{"ref":"36.3","t":"युक्तेन मनसा वयं देवस्य सवितुः सवे । सुवर्गेयाय शक्त्या ॥ २ ॥"},{"ref":"36.4","t":"युक्त्वाय मनसा देवान् सुवर्यतो धिया दिवम् । बृहज्ज्योतिः करिष्यतः सविता प्रसुवाति तान् ॥ ३ ॥"},{"ref":"36.5","t":"युञ्जते मन उत युञ्जते धियो विप्रा विप्रस्य बृहतो विपश्चितः । विहोत्रा दधे वयुनाविदेक इन्मही देवस्य सवितुः परिष्टुतिः ॥ ४ ॥"},{"ref":"36.6","t":"युजे वां ब्रह्म पूर्व्यं नमोभिर्विश्लोक एतु पथ्येव सूरेः । शृण्वन्तु विश्वे अमृतस्य पुत्रा आ ये धामानि दिव्यानि तस्थुः ॥ ५ ॥"},{"ref":"36.7","t":"अग्निर्यत्राभिमथ्यते वायुर्यत्राधिरुध्यते । सोमो यत्रातिरिच्यते तत्र सञ्जायते मनः ॥ ६ ॥"},{"ref":"36.8","t":"सवित्रा प्रसवेन जुषेत ब्रह्म पूर्व्यम् । यत्र योनिं कृणवसे न हि ते पूर्तमक्षिपत् ॥ ७ ॥"},{"ref":"36.9","t":"त्रिरुन्नतं स्थाप्य समं शरीरं हृदीन्द्रियाणि मनसा सन्निवेश्य । ब्रह्मोडुपेन प्रतरेत विद्वान्स्रोतांसि सर्वाणि भयानकानि ॥ ८ ॥"},{"ref":"36.10","t":"प्राणान्प्रपीड्येह स युक्तचेष्टः क्षीणे प्राणे नासिकयोच्छ्वसीत । दुष्टाश्वयुक्तमिव वाहमेनं विद्वान्मनो धारयेताप्रमत्तः ॥ ९ ॥"},{"ref":"36.11","t":"समे शुचौ शर्करावह्निवालुकाविवर्जिते शब्दजलाश्रयादिभिः । मनोनुकूले न तु चक्षुपीडने गुहानिवाताश्रयणे प्रयोजयेत् ॥ १० ॥"},{"ref":"36.12","t":"नीहारधूमार्कानिलानलानां खद्योतविद्युत्स्फटिकशशीनाम् । एतानि रूपाणि पुरःसराणि ब्रह्मण्यभिव्यक्तिकराणि योगे ॥ ११ ॥"},{"ref":"36.13","t":"पृथिव्यप्तेजोऽनिलखे समुत्थिते पञ्चात्मके योगगुणे प्रवृत्ते । न तस्य रोगो न जरा न मृत्युः प्राप्तस्य योगाग्निमयं शरीरम् ॥ १२ ॥"},{"ref":"36.14","t":"लघुत्वमारोग्यमलोलुपत्वं वर्णप्रसादं स्वरसौष्ठवं च । गन्धः शुभो मूत्रपुरीषमल्पं योगप्रवृत्तिं प्रथमां वदन्ति ॥ १३ ॥"},{"ref":"36.15","t":"यथैव बिम्बं मृदयोपलिप्तं तेजोमयं भ्राजते तत्सुधान्तम् । तद्वाऽऽत्मतत्त्वं प्रसमीक्ष्य देही एकः कृतार्थो भवते वीतशोकः ॥ १४ ॥"},{"ref":"36.16","t":"यदात्मतत्त्वेन तु ब्रह्मतत्त्वं दीपोपमेनेह युक्तः प्रपश्येत् । अजं ध्रुवं सर्वतत्त्वैर्विशुद्धं ज्ञात्वा देवं मुच्यते सर्वपापैः ॥ १५ ॥"},{"ref":"36.17","t":"एषो ह देवः प्रदिशोऽनु सर्वाः पूर्वो ह जातः स उ गर्भे अन्तः । स एव जातः स जनिष्यमाणः प्रत्यङ्जनास्तिष्ठति सर्वतोमुखः ॥ १६ ॥"},{"ref":"36.18","t":"यो देवॊऽग्नौ योऽप्सु यो विश्वं भुवनमाविवेश । य ओषधीषु यो वनस्पतिषु तस्मै देवाय नमो नमः ॥ १७ ॥"},{"sp":"HDR","t":"Third Adhyâya"},{"ref":"37.1","t":"॥ तृतीयोऽध्यायः ॥"},{"ref":"37.2","t":"य एको जालवानीशत ईशनीभिः सर्वांल्लोकानीशत ईशनीभिः । य एवैक उद्भवे सम्भवे च य एतद्विदुरमृतास्ते भवन्ति ॥ १ ॥"},{"ref":"37.3","t":"एको हि रुद्रो न द्वितीयाय तस्थुर्य इमांल्लोकानीशत ईशनीभिः । प्रत्यङ्जनास्तिष्ठति सञ्चुकोचान्तकाले संसृज्य विश्वा भुवनानि गोपाः ॥ २ ॥"},{"ref":"37.4","t":"विश्वतश्चक्षुरुत विश्वतोमुखो विश्वतोबाहुरुत विश्वतस्पात् । सम्बाहुभ्यां धमति सम्पतत्रैर्द्यावाभूमी जनयन्देव एकः ॥ ३ ॥"},{"ref":"37.5","t":"यो देवानां प्रभवश्चोद्भवश्च विश्वाधिपो रुद्रो महर्षिः । हिरण्यगर्भं जनयामास पूर्वं स नो बुद्ध्या शुभया संयुनक्तु ॥ ४ ॥"},{"ref":"37.6","t":"या ते रुद्रा शिवा तनूरघोराऽपापकाशिनी । तया नस्तनुवा शन्तमया गिरिशन्ताभिचाकशीहि ॥ ५ ॥"},{"ref":"37.7","t":"यामिषुं गिरिशतं हस्ते बिभर्ष्यस्तवे । शिवां गिरित्र तां कुरु मा हिंसीः पुरुषं जगत् ॥ ६ ॥"},{"ref":"37.8","t":"ततः परं ब्रह्म परं बृहन्तं यथा निकायं सर्वभूतेषु गूढम् । विश्वस्यैकं परिवेष्टितारमीशं तं ज्ञात्वाऽमृता भवन्ति ॥ ७ ॥"},{"ref":"37.9","t":"वेदाहमेतं पुरुषं महान्तमादित्यवर्णं तमसः परस्तात् । तमेव विदित्वातिमृत्युमेति नान्यः पन्था विद्यतेऽयनाय ॥ ८ ॥"},{"ref":"37.10","t":"यस्मात्परं नापरमस्ति किंचिद्यस्मान्नणीयो न ज्यायोऽस्ति कश्चित् । वृक्ष इव स्तब्धो दिवि तिष्ठत्येकस्तेनेदं पूर्णं पुरुषेण सर्वम् ॥ ९ ॥"},{"ref":"37.11","t":"ततो यदुत्तरतरं तदरूपमनामयम् । य एतद्विदुरमृतास्ते भवन्त्यथेतरे दुःखमेवापियन्ति ॥ १० ॥"},{"ref":"37.12","t":"सर्वाननशिरोग्रीवः सर्वभूतगुहाशयः । सर्वव्यापी स भगवांस्तस्मात्सर्वगतः शिवः ॥ ११ ॥"},{"ref":"37.13","t":"महान्प्रभुर्वै पुरुषः सत्वस्यैष प्रवर्तकः । सुनिर्मलामिमां प्राप्तिमीशानो ज्योतिरव्ययः ॥ १२ ॥"},{"ref":"37.14","t":"अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये सन्निविष्टः । हृदा मनीषा मनसाभिक्लृप्तो य एतद्विदुरमृतास्ते भवन्ति ॥ १३ ॥"},{"ref":"37.15","t":"सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् । स भूमिं विश्वतो वृत्वाऽत्यतिष्ठद्दशाङ्गुलम् ॥ १४ ॥"},{"ref":"37.16","t":"पुरुष एवेदँसर्वं यद्भूतं यच्च भव्यम् । उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥ १५ ॥"},{"ref":"37.17","t":"सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् । सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ १६ ॥"},{"ref":"37.18","t":"सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् । सर्वस्य प्रभुमीशानं सर्वस्य शरणं सुहृत् ॥ १७ ॥"},{"ref":"37.19","t":"नवद्वारे पुरे देही हंसो लेलायते बहिः । वशी सर्वस्य लोकस्य स्थावरस्य चरस्य च ॥ १८ ॥"},{"ref":"37.20","t":"अपाणिपादो जवनो ग्रहीता पश्यत्यचक्षुः स शृणोत्यकर्णः । स वेत्ति वेद्यं न च तस्यास्ति वेत्ता तमाहुरग्र्यं पुरुषं महान्तम् ॥ १९ ॥"},{"ref":"37.21","t":"अणोरणीयान्महतो महीयानात्मा गुहायां निहितोऽस्य जन्तोः । तमक्रतुः पश्यति वीतशोको धातुः प्रसादान्महिमानमीशम् ॥ २० ॥"},{"ref":"37.22","t":"वेदाहमेतमजरं पुराणं सर्वात्मानं सर्वगतं विभुत्वात् । जन्मनिरोधं प्रवदन्ति यस्य ब्रह्मवादिनो हि प्रवदन्ति नित्यम् ॥ २१ ॥"},{"sp":"HDR","t":"Fourth Adhyâya"},{"ref":"38.1","t":"॥ चतुर्थोऽध्यायः ॥"},{"ref":"38.2","t":"य एकोऽवर्णो बहुधा शक्तियोगाद्वर्णाननेकान्निहितार्थो दधाति । विचैति चान्ते विश्वमादौ च देवः स नो बुद्ध्या शुभया संयुनक्तु ॥ १ ॥"},{"ref":"38.3","t":"तदेवाग्निस्तदादित्यस्तद्वायुस्तदु चन्द्रमाः । तदेव शुक्रं तद्ब्रह्म तदापस्तत्प्रजापतिः ॥ २ ॥"},{"ref":"38.4","t":"त्वं स्त्री पुमानसि त्वं कुमार उत वा कुमारी । त्वं जीर्णो दण्डेन वञ्चसि त्वं जातो भवसि विश्वतोमुखः ॥ ३ ॥"},{"ref":"38.5","t":"नीलः पतङ्गो हरितो लोहिताक्षस्तडिद्गर्भ ऋतवः समुद्राः । अनादिमत्त्वं विभुत्वेन वर्तसे यतो जातानि भुवनानि विश्वा ॥ ४ ॥"},{"ref":"38.6","t":"अजामेकां लोहितशुक्लकृष्णां बह्वीः प्रजाः सृजमानां सरूपाः । अजो ह्येको जुषमाणोऽनुशेते जहात्येनां भुक्तभोगामजोऽन्यः ॥ ५ ॥"},{"ref":"38.7","t":"द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्योऽभिचाकशीति ॥ ६ ॥"},{"ref":"38.8","t":"समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः । जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः ॥ ७ ॥"},{"ref":"38.9","t":"ऋचो अक्षरे परमे व्योमन्यस्मिन्देवा अधि विश्वे निषेदुः । यस्तं न वेद किमृचा करिष्यति य इत्तद्विदुस्त इमे समासते ॥ ८ ॥"},{"ref":"38.10","t":"छन्दांसि यज्ञाः क्रतवो व्रतानि भूतं भव्यं यच्च वेदा वदन्ति । अस्मान्मायी सृजते विश्वमेतत्तस्मिंश्चान्यो मायया सन्निरुद्धः ॥ ९ ॥"},{"ref":"38.11","t":"मायां तु प्रकृतिं विद्यान्मायिनं च महेश्वरम् । तस्यवयवभूतैस्तु व्याप्तं सर्वमिदं जगत् ॥ १० ॥"},{"ref":"38.12","t":"यो योनिं योनिमधितिष्ठत्येको यस्मिन्निदं सं च विचैति सर्वम् । तमीशानं वरदं देवमीड्यं निचाय्येमां शान्तिमत्यन्तमेति ॥ ११ ॥"},{"ref":"38.13","t":"यो देवानां प्रभवश्चोद्भवश्च विश्वाधिपो रुद्रो महर्षिः । हिरण्यगर्भं पश्यत जायमानं स नो बुद्ध्या शुभया संयुनक्तु ॥ १२ ॥"},{"ref":"38.14","t":"यो देवानामधिपो यस्मिन्ल्लोका अधिश्रिताः । य ईशेऽस्य द्विपदश्चतुष्पदः कस्मै देवाय हविषा विधेम ॥ १३ ॥"},{"ref":"38.15","t":"सूक्ष्मातिसूक्ष्मं कलिलस्य मध्ये विश्वस्य स्रष्टारमनेकरूपम् । विश्वस्यैकं परिवेष्टितारं ज्ञात्वा शिवं शान्तिमत्यन्तमेति ॥ १४ ॥"},{"ref":"38.16","t":"स एव काले भुवनस्य गोप्ता विश्वाधिपः सर्वभूतेषु गूढः । यस्मिन्युक्ता ब्रह्मर्षयो देवताश्च तमेवं ज्ञात्वा मृत्युपाशांश्छिनत्ति ॥ १५ ॥"},{"ref":"38.17","t":"घृतात्परं मण्डमिवातिसूक्ष्मं ज्ञात्वा शिवं सर्वभूतेषु गूढम् । विश्वस्यैकं परिवेष्टितारं ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १६ ॥"},{"ref":"38.18","t":"एष देवो विश्वकर्मा महात्मा सदा जनानां हृदये सन्निविष्टः । हृदा मनीषा मनसाभिक्लृप्तो य एतद् विदुरमृतास्ते भवन्ति ॥ १७ ॥"},{"ref":"38.19","t":"यदाऽतमस्तन्न दिवा न रात्रिर्न सन्नचासच्छिव एव केवलः । तदक्षरं तत्सवितुर्वरेण्यं प्रज्ञा च तस्मात्प्रसृता पुराणी ॥ १८ ॥"},{"ref":"38.20","t":"नैनमूर्ध्वं न तिर्यञ्चं न मध्ये न परिजग्रभत् । न तस्य प्रतिमा अस्ति यस्य नाम महद्यशः ॥ १९ ॥"},{"ref":"38.21","t":"न संदृशे तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चनैनम् । हृदा हृदिस्थं मनसा य एनमेवं विदुरमृतास्ते भवन्ति ॥ २० ॥"},{"ref":"38.22","t":"अजात इत्येवं कश्चिद्भीरुः प्रपद्यते । रुद्र यत्ते दक्षिणं मुखं तेन मां पाहि नित्यम् ॥ २१ ॥"},{"ref":"38.23","t":"मा नस्तोके तनये मा न आयुषि मा नो गोषु मा न अश्वेषु रीरिषः । वीरान् मा नो रुद्र भामितोऽवधीर्हविष्मन्तः सदामित्त्वा हवामहे ॥ २२ ॥"},{"sp":"HDR","t":"Fifth Adhyâya"},{"ref":"39.1","t":"॥ पञ्चमोऽध्यायः ॥"},{"ref":"39.2","t":"द्वे अक्षरे ब्रह्मपरे त्वनन्ते विद्याविद्ये निहिते यत्र गूढे । क्षरं त्वविद्यां ह्यमृतं तु विद्या विद्याविद्ये ईशते यस्तु सोऽन्यः ॥ १ ॥"},{"ref":"39.3","t":"यो योनिं योनिमधितिष्ठत्येको विश्वानि रूपाणि योनीश्च सर्वाः । ऋषिं प्रसूतं कपिलं यस्तमग्रे ज्ञानैर्बिभर्ति जायमानं च पश्येत् ॥ २ ॥"},{"ref":"39.4","t":"एकैकं जालं बहुधा विकुर्वन्नस्मिन्क्षेत्रे संहरत्येष देवः । भूयः सृष्ट्वा पतयस्तथेशः सर्वाधिपत्यं कुरुते महात्मा ॥ ३ ॥"},{"ref":"39.5","t":"सर्वा दिश ऊर्ध्वमधश्च तिर्यक्प्रकाशयन्भ्राजते यद्वनड्वान् । एवं स देवो भगवान्वरेण्यो योनिस्वभावानधितिष्ठत्येकः ॥ ४ ॥"},{"ref":"39.6","t":"यच्च स्वभावं पचति विश्वयोनिः पाच्यांश्च सर्वान् परिणामयेद्यः । सर्वमेतद्विश्वमधितिष्ठत्येको गुणांश्च सर्वान्विनियोजयेद्यः ॥ ५ ॥"},{"ref":"39.7","t":"तद्वेदगुह्योपनिषत्सु गूढं तद्ब्रह्मा वेदते ब्रह्मयोनिम् । ये पूर्वं देवा ऋषयश्च तद्विदुस्ते तन्मया अमृता वै बभूवुः ॥ ६ ॥"},{"ref":"39.8","t":"गुणान्वयो यः फलकर्मकर्ता कृतस्य तस्यैव स चोपभोक्ता । स विश्वरूपस्त्रिगुणस्त्रिवर्त्मा प्राणाधिपः सञ्चरति स्वकर्मभिः ॥ ७ ॥"},{"ref":"39.9","t":"अङ्गुष्ठमात्रो रवितुल्यरूपः सङ्कल्पाहङ्कारसमन्वितो यः । बुद्धेर्गुणेनात्मगुणेन चैव आराग्रमात्रोऽप्यपरोऽपि दृष्टः ॥ ८ ॥"},{"ref":"39.10","t":"बालाग्रशतभागस्य शतधा कल्पितस्य च । भागो जीवः स विज्ञेयः स चानन्त्याय कल्पते ॥ ९ ॥"},{"ref":"39.11","t":"नैव स्त्री न पुमानेष न चैवायं नपुंसकः । यद्यच्छरीरमादत्ते तेने तेने स युज्यते ॥ १० ॥"},{"ref":"39.12","t":"सङ्कल्पनस्पर्शनदृष्टिमोहैर्ग्रासांबुवृष्ट्यात्मविवृद्धिजन्म । कर्मानुगान्यनुक्रमेण देही स्थानेषु रूपाण्यभिसम्प्रपद्यते ॥ ११ ॥"},{"ref":"39.13","t":"स्थूलानि सूक्ष्माणि बहूनि चैव रूपाणि देही स्वगुणैर्वृणोति । क्रियागुणैरात्मगुणैश्च तेषां संयोगहेतुरपरोऽपि दृष्टः ॥ १२ ॥"},{"ref":"39.14","t":"अनाद्यनन्तं कलिलस्य मध्ये विश्वस्य स्रष्टारमनेकरूपम् । विश्वस्यैकं परिवेष्टितारं ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १३ ॥"},{"ref":"39.15","t":"भावग्राह्यमनीडाख्यं भावाभावकरं शिवम् । कलासर्गकरं देवं ये विदुस्ते जहुस्तनुम् ॥ १४ ॥"},{"sp":"HDR","t":"Sixth Adhyâya"},{"ref":"40.1","t":"॥ षष्ठोऽध्यायः ॥"},{"ref":"40.2","t":"स्वभावमेके कवयो वदन्ति कालं तथान्ये परिमुह्यमानाः । देवस्यैष महिमा तु लोके येनेदं भ्राम्यते ब्रह्मचक्रम् ॥ १ ॥"},{"ref":"40.3","t":"येनावृतं नित्यमिदं हि सर्वं ज्ञः कालकारो गुणी सर्वविद्यः । तेनेशितं कर्म विवर्तते ह पृथिव्यप्तेजोनिलखानि चिन्त्यम् ॥ २ ॥"},{"ref":"40.4","t":"तत्कर्म कृत्वा विनिवर्त्य भूयस्तत्त्वस्य तत्त्वेन समेत्य योगम् । एकेन द्वाभ्यां त्रिभिरष्टभिर्वा कालेन चैवात्मगुणैश्च सूक्ष्मैः ॥ ३ ॥"},{"ref":"40.5","t":"आरभ्य कर्माणि गुणान्वितानि भावांश्च सर्वान् विनियोजयेद्यः । तेषामभावे कृतकर्मनाशः कर्मक्षये याति स तत्त्वतोऽन्यः ॥ ४ ॥"},{"ref":"40.6","t":"आदिः स संयोगनिमित्तहेतुः परस्त्रिकालादकलोऽपि दृष्टः । तं विश्वरूपं भवभूतमीड्यं देवं स्वचित्तस्थमुपास्य पूर्वम् ॥ ५ ॥"},{"ref":"40.7","t":"स वृक्षकालाकृतिभिः परोऽन्यो यस्मात्प्रपञ्चः परिवर्ततेऽयम् । धर्मावहं पापनुदं भगेशं ज्ञात्वात्मस्थममृतं विश्वधाम ॥ ६ ॥"},{"ref":"40.8","t":"तमीश्वराणां परमं महेश्वरं तं देवतानां परमं च दैवतम् । पतिं पतीनां परमं परस्ताद्विदाम देवं भुवनेशमीड्यम् ॥ ७ ॥"},{"ref":"40.9","t":"न तस्य कार्यं करणं च विद्यते न तत्समश्चाभ्यधिकश्च दृश्यते । परास्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च ॥ ८ ॥"},{"ref":"40.10","t":"न तस्य कश्चित्पतिरस्ति लोके न चेशिता नैव च तस्य लिङ्गम् । स कारणं करणाधिपाधिपो न चास्य कश्चिज्जनिता न चाधिपः ॥ ९ ॥"},{"ref":"40.11","t":"यस्तन्तुनाभ इव तन्तुभिः प्रधानजैः स्वभावतः । देव एकः स्वमावृणोति स नो दधातु ब्रह्माप्ययम् ॥ १० ॥"},{"ref":"40.12","t":"एको देवः सर्वभूतेषु गूढः सर्वव्यापी सर्वभूतान्तरात्मा । कर्माध्यक्षः सर्वभूताधिवासः साक्षी चेता केवलो निर्गुणश्च ॥ ११ ॥"},{"ref":"40.13","t":"एको वशी निष्क्रियाणां बहूनामेकं बीजं बहुधा यः करोति । तमात्मस्थं येऽनुपश्यन्ति धीरास्तेषां सुखं शाश्वतं नेतरेषाम् ॥ १२ ॥"},{"ref":"40.14","t":"नित्यो नित्यानां चेतनश्चेतनानामेको बहूनां यो विदधाति कामान् । तत्कारणं सांख्ययोगाधिगम्यं ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १३ ॥"},{"ref":"40.15","t":"न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥ १४ ॥"},{"ref":"40.16","t":"एको हंसः भुवनस्यास्य मध्ये स एवाग्निः सलिले संनिविष्टः । तमेव विदित्वातिमृत्युमेति नान्यः पन्था विद्यतेऽयनाय ॥ १५ ॥"},{"ref":"40.17","t":"स विश्वकृद् विश्वविदात्मयोनिर्ज्ञः कालकालो गुणी सर्वविद्यः । प्रधानक्षेत्रज्ञपतिर्गुणेशः संसारमोक्षस्थितिबन्धहेतुः ॥ १६ ॥"},{"ref":"40.18","t":"स तन्मयो ह्यमृत ईशसंस्थो ज्ञः सर्वगो भुवनस्यास्य गोप्ता । य ईशेऽस्य जगतो नित्यमेव नान्यो हेतुर्विद्यत ईशनाय ॥ १७ ॥"},{"ref":"40.19","t":"यो ब्रह्माणं विदधाति पूर्वं यो वै वेदांश्च प्रहिणोति तस्मै । तं ह देवमात्मबुद्धिप्रकाशं मुमुक्षुर्वै शरणमहं प्रपद्ये ॥ १८ ॥"},{"ref":"40.20","t":"निष्कलं निष्क्रियंशान्तं निरवद्यं निरञ्जनम् । अमृतस्य परंसेतुं दग्धेन्दनमिवानलम् ॥ १९ ॥"},{"ref":"40.21","t":"यदा चर्मवदाकाशं वेष्टयिष्यन्ति मानवाः । तदा देवमविज्ञाय दुःखस्यान्तो भविष्यति ॥ २० ॥"},{"ref":"40.22","t":"तपःप्रभावाद् देवप्रसादाच्च ब्रह्म ह श्वेताश्वतरोऽथ विद्वान् । अत्याश्रमिभ्यः परमं पवित्रं प्रोवाच सम्यगृषिसङ्घजुष्टम् ॥ २१ ॥"},{"ref":"40.23","t":"वेदान्ते परमं गुह्यं पुराकल्पे प्रचोदितम् । नाप्रशान्ताय दातव्यं नापुत्रायाशिष्याय वा पुनः ॥ २२ ॥"},{"ref":"40.24","t":"यस्य देवे परा भक्तिः यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ २३ ॥ प्रकाशन्ते महात्मन इति ।"},{"ref":"40.25","t":"ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु मा विद्विषावहै ॥ ॐ शान्तिः शान्तिः शान्तिः ॥"},{"ref":"40.26","t":"॥ इति श्वेताश्वतरोपनिषत्समाप्ता ॥"},{"sp":"HDR","t":"First Question"},{"ref":"42.1","t":"ॐ भद्रं कर्णेभिः शृणुयाम देवाः भद्रं पश्येमाक्षभिर्यजत्राः । स्थिरैरङ्गैस्तुष्टुवाँसस्तनूभिर्व्यशेम देवहितं यदायुः ॥ स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥"},{"ref":"42.2","t":"ॐ सुकेशा च भारद्वाजः शैब्यश्च सत्यकामः सौर्यायणी च गार्ग्यः कौसल्यश्चाश्वलायनो भार्गवो वैदर्भिः कबन्धी कात्यायनस्ते हैते ब्रह्मपरा ब्रह्मनिष्ठाः परं ब्रह्मान्वेषमाणा एष ह वै तत्सर्वं वक्ष्यतीति ते ह समित्पाणयो भगवन्तं पिप्पलादमुपसन्नाः ॥ १ ॥"},{"ref":"42.3","t":"तन् ह स ऋषिरुवाच भूय एव तपसा ब्रह्मचर्येण श्रद्धया संवत्सरं संवत्स्यथ यथाकामं प्रश्नान् पृच्छत यदि विज्ञास्यामः सर्वं ह वो वक्ष्याम इति ॥ २ ॥"},{"ref":"42.4","t":"अथ कबन्धी कात्यायन उपेत्य पप्रच्छ । भगवन् कुते ह वा इमाः प्रजाः प्रजायन्त इति ॥ ३ ॥"},{"ref":"42.5","t":"तस्मै स होवाच प्रजाकामो वै प्रजापतिः स तपोऽतप्यत स तपस्तप्त्वा स मिथुनमुत्पादयते । रयिं च प्राणं चेत्येतौ मे बहुधा प्रजाः करिष्यत इति ॥ ४ ॥"},{"ref":"42.6","t":"आदित्यो ह वै प्राणो रयिरेव चन्द्रमा रयिर्वा एतत् सर्वं यन्मूर्तं चामूर्तं च तस्मान्मूर्तिरेव रयिः ॥ ५ ॥"},{"ref":"42.7","t":"अथादित्य उदयन्यत्प्राचीं दिशं प्रविशति तेन प्राच्यान् प्राणान् रश्मिषु सन्निधत्ते । यद्दक्षिणां यत् प्रतीचीं यदुदीचीं यदधो यदूर्ध्वं यदन्तरा दिशो यत् सर्वं प्रकाशयति तेन सर्वान् प्राणान् रश्मिषु सन्निधत्ते ॥ ६ ॥"},{"ref":"42.8","t":"स एष वैश्वानरो विश्वरुपः प्राणोऽग्निरुदयते । तदेतदृचाऽभ्युक्तम् ॥ ७ ॥"},{"ref":"42.9","t":"विश्वरूपं हरिणं जातवेदसं परायणं ज्योतिरेकं तपन्तम् । सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रजानामुदयत्येष सूर्यः ॥ ८ ॥"},{"ref":"42.10","t":"संवत्सरो वै प्रजापतिस्तस्यायने दक्षिणं चोत्तरं च । तद्ये ह वै तदिष्टापूर्ते कृतमित्युपासते ते चान्द्रमसमेव लोकमभिजयन्ते । त एव पुनरावर्तन्ते तस्मादेत ऋषयः प्रजाकामा दक्षिणं प्रतिपद्यन्ते । एष ह वै रयिर्यः पितृयाणः ॥ ९ ॥"},{"ref":"42.11","t":"अथोत्तरेण तपसा ब्रह्मचर्येण श्रद्धया विद्ययाऽऽत्मानमन्विष्यादित्यमभिजयन्ते । एतद्वै प्राणानामायतनमेतदमृतमभयमेतत् परायणमेतस्मान्न पुनरावर्तन्त इत्येष निरोधस्तदेष श्लोकः ॥ १० ॥"},{"ref":"42.12","t":"पञ्चपादं पितरं द्वादशाकृतिं दिव आहुः परे अर्धे पुरीषिणम् । अथेमे अन्य उ परे विचक्षणं सप्तचक्रे षडर आहुरर्पितमिति ॥ ११ ॥"},{"ref":"42.13","t":"मासो वै प्रजापतिस्तस्य कृष्णपक्ष एव रयिः शुक्लः प्राणस्तस्मादेत ऋषयः शुक्ल इष्टं कुर्वन्तीतर इतरस्मिन् ॥ १२ ॥"},{"ref":"42.14","t":"अहोरात्रो वै प्रजापतिस्तस्याहरेव प्राणो रात्रिरेव रयिः प्राणं वा एते प्रस्कन्दन्ति ये दिवा रत्या संयुज्यन्ते ब्रह्मचर्यमेव तद्यद्रात्रौ रत्या संयुज्यन्ते ॥ १३ ॥"},{"ref":"42.15","t":"अन्नं वै प्रजापतिस्ततो ह वै तद्रेतस्तस्मादिमाः प्रजाः प्रजायन्त इति ॥ १४ ॥"},{"ref":"42.16","t":"तद्ये ह वै तत् प्रजापतिव्रतं चरन्ति ते मिथुनमुत्पादयन्ते । तेषामेवैष ब्रह्मलोको येषां तपो ब्रह्मचर्यं येषु सत्यं प्रतिष्टितम् ॥ १५ ॥"},{"ref":"42.17","t":"तेषामसौ विरजो ब्रह्मलोको न येषु जिह्ममनृतं न माया चेति ॥ १६ ॥"},{"ref":"42.18","t":"इति प्रश्नोपनिषदि प्रथमः प्रश्नः ॥"},{"sp":"HDR","t":"Second Question"},{"ref":"43.1","t":"॥ द्वितीयः प्रश्नः ॥"},{"ref":"43.2","t":"अथ हैनं भार्गवो वैदर्भिः पप्रच्छ । भगवन् कत्येव देवाः प्रचां दिधारयन्ते कतर एतत् प्रकशयन्ते कः पुनरेषां वरिष्ठ इति ॥ १ ॥"},{"ref":"43.3","t":"तस्मै स होवाचाकाशो ह वा एष देवो वायुरग्निरापः पृथिवी वाङ्मनश्चक्षुः श्रोत्रं च । ते प्रकाश्याभिवदन्ति वयमेतद्बाणमवष्टभ्य विधारयामः ॥ २ ॥"},{"ref":"43.4","t":"तान् वरिष्ठः प्राण उवाच । मा मोहमापद्यथ अहमेवैतत् पञ्चधाऽऽत्मानं प्रविभज्यैतद्बाणमवष्टभ्य विधारयामीति तेऽश्रद्दधाना बभूवुः ॥ ३ ॥"},{"ref":"43.5","t":"सोऽभिमानादूर्ध्वमुत्क्रामत इव तस्मिन्नुत्क्रामत्यथेतरे सर्व एवोत्क्रामन्ते तस्मि/श्च प्रतिष्ठमाने सर्व एव प्रतिष्ठन्ते । तद्यथा मक्षिका मधुकरराजानमुत्क्रामन्तं सर्व एवोत्क्रमन्ते तस्मि/ष्च प्रत्ष्ठमाने सर्व एव प्रतिष्टन्त एवम् वाङ्मनष्चक्षुः श्रोत्रं च ते प्रीताः प्राणं स्तुन्वन्ति ॥ ४ ॥"},{"ref":"43.6","t":"एषोऽग्निस्तपत्येष सूर्य एष पर्जन्यो मघवानेष वायुः एष पृथिवी रयिर्देवः सदसच्चामृतं च यत् ॥ ५ ॥"},{"ref":"43.7","t":"अरा इव रथनाभौ प्राणे सर्वं प्रतिष्ठितम् । ऋचो यजूँषि सामानि यज्ञः क्षत्रं ब्रह्म च ॥ ६ ॥"},{"ref":"43.8","t":"प्रजापतिश्चरसि गर्भे त्वमेव प्रतिजायसे । तुभ्यं प्राण प्रजास्त्विमा बलिं हरन्ति यः प्रणैः प्रतितिष्ठसि ॥ ७ ॥"},{"ref":"43.9","t":"देवानामसि वह्नितमः पितृणां प्रथमा स्वधा । ऋषीणां चरितं सत्यमथर्वाङ्गिरसामसि ॥ ८ ॥"},{"ref":"43.10","t":"इन्द्रस्त्वं प्राण तेजसा रुद्रोऽसि परिरक्षिता । त्वमन्तरिक्षे चरसि सूर्यस्त्वं ज्योतिषां पतिः ॥ ९ ॥"},{"ref":"43.11","t":"यदा त्वमभिवर्षस्यथेमाः प्राण ते प्रजाः । आनन्दरूपास्तिष्ठन्ति कामायान्नं भविष्यतीति ॥ १० ॥"},{"ref":"43.12","t":"व्रात्यस्त्वं प्राणैकर्षरत्ता विश्वस्य सत्पतिः । वयमाद्यस्य दातारः पिता त्वं मातरिश्व नः ॥ ११ ॥"},{"ref":"43.13","t":"या ते तनूर्वाचि प्रतिष्ठिता या श्रोत्रे या च चक्षुषि । या च मनसि सन्तता शिवां तां कुरू मोत्क्रमीः ॥ १२ ॥"},{"ref":"43.14","t":"प्राणस्येदं वशे सर्वं त्रिदिवे यत् प्रतिष्ठितम् । मातेव पुत्रान् रक्षस्व श्रीश्च प्रज्ञां च विधेहि न इति ॥ १३ ॥"},{"ref":"43.15","t":"इति प्रश्नोपनिषदि द्वितीयः प्रश्नः ॥"},{"sp":"HDR","t":"Third Question"},{"ref":"44.1","t":"॥तृतीयः प्रश्नः॥"},{"ref":"44.2","t":"अथ हैनं कौशल्यष्चाश्वलायनः पप्रच्छ । भगवन् कुत एष प्राणो जायते कथमायात्यस्मिञ्शरीर आत्मानं वा प्रविभज्य कथं प्रतिष्ठते केनोत्क्रमते कथं बह्यमभिधते कथमध्यात्ममिति ॥ १ ॥"},{"ref":"44.3","t":"तस्मै स होवाचातिप्रष्नान् पृच्छसि ब्रह्मिष्ठोऽसीति तस्मात्तेऽहं ब्रवीमि ॥२ ॥"},{"ref":"44.4","t":"आत्मन एष प्राणो जायते । यथैषा पुरुषे छायैतस्मिन्नेतदाततं मनोकृतेनायात्यस्मिञ्शरीरे ॥३ ॥"},{"ref":"44.5","t":"यथा सम्रादेवाधिकृतान् विनियुङ्क्ते । एतन् ग्रामानोतान् ग्रामानधितिष्टस्वेत्येवमेवैष प्राण इतरान् प्राणान् पृथक् पृथगेव सन्निधत्ते"},{"ref":"44.6","t":"पायूपस्थेऽपानं चक्षुःश्रोत्रे मुखनासिकाभ्यां प्राणः स्वयं प्रातिष्टते मध्ये तु समानः । एष ह्येतद्धुतमन्नं समं नयति तस्मादेताः सप्तार्चिषो भवन्ति ॥ ५ ॥"},{"ref":"44.7","t":"हृदि ह्येष आत्मा । अत्रैतदेकशतं नाडीनं तासां शतं शतमेकैकस्या द्वासप्ततिर्द्वासप्ततिः प्रतिशाखानाडीसहस्राणि भवन्त्यासु व्यानश्चरति ॥ ६ ॥"},{"ref":"44.8","t":"अथैकयोर्ध्व उदानः पुण्येन पुण्यं लोकं नयति पापेन पापमुभाभ्यामेव मनुष्यलोकम् ॥ ७ ॥"},{"ref":"44.9","t":"आदित्यो ह वै बाह्यः प्राण उदयत्येष ह्येनं चाक्षुषं प्राणमनुगृह्णानः । पृथिव्यां या देवता सैषा पुरुषस्य अपानमवष्टभ्यान्तरा यदाकाशः स समानो वायुर्व्यानः ॥ ८ ॥"},{"ref":"44.10","t":"तेजो ह वा उदानस्तस्मादुपशान्ततेजाः । पुनर्भवमिन्द्रियैर्मनसि सम्पध्यमानैः ॥ ९ ॥"},{"ref":"44.11","t":"यच्चित्तस्तेनैष प्राणमायाति । प्राणस्तेजसा युक्तः सहात्मना तथासङ्कल्पितं लोकं नयति ॥ १० ॥"},{"ref":"44.12","t":"य एवं विद्वान् प्राणं वेद न हास्य प्रजा हीयतेऽमृतो भवति तदेषः श्लोकः ॥ ११ ॥"},{"ref":"44.13","t":"उत्पत्तिमायतिं स्थानं विभुत्वं चैव पञ्चधा । अध्यात्मं चैव प्राणस्य विज्ञायामृतमश्नुते विज्ञायामृतमश्नुत इति ॥ १२ ॥"},{"ref":"44.14","t":"इति प्रश्नोपनिषदि तृतीयः प्रश्नः ॥"},{"sp":"HDR","t":"Fourth Question"},{"ref":"45.1","t":"॥चतुर्थः प्रश्नः॥"},{"ref":"45.2","t":"अथ हैनं सौर्यायणि गार्ग्यः पप्रच्छ । भगवन्नेतस्मिन् पुरुषे कानि स्वपन्ति कान्यस्मिञ्जाग्रति कतर एष देवः स्वप्नान् पश्यति कस्यैतत् सुखं भवति कस्मिन्नु सर्वे सम्प्रतिष्टिता भवन्तीति ॥ १ ॥"},{"ref":"45.3","t":"तस्मै स होवच । यथ गार्ग्य मरीचयोऽर्कस्यास्तं गच्छतः सर्वा एतस्मिंस्तेजोमण्डल एकीभवन्ति । ताः पुनः पुनरुदयतः प्रचरन्त्येवं ह वै तत् सर्वं परे देवे मनस्येकीभवति तेन तर्ह्यॆष पुरुषो न शृणोति न पश्यति न जिघ्रति न रसयते न स्पृशते नाभिवदते नादत्ते नानन्दयते न विसृजते नेयायते स्वपितीत्याचक्षते ॥ २ ॥"},{"ref":"45.4","t":"प्राणाग्नय एवैतस्मिन् पुरे जाग्रति । गार्हपत्यो ह वा एषोऽपानो व्यानोऽन्वाहार्यपचनो यद्गार्हपत्यात् प्रणीयते प्रणयनादाहवनीयः प्राणः ॥ ३ ॥"},{"ref":"45.5","t":"यदुच्छ्वासनिःश्वासावेतावाहुती समं नयतीति स समानः । मनो ह वाव यजमानः । इष्टफलमेवोदानः । स एनं यजमानमहरहर्ब्रह्म गमयति ॥ ४ ॥"},{"ref":"45.6","t":"अत्रैष देवः स्वप्ने महिमानमनुभवति । यद्दृष्टं दृष्टमनुपश्यति श्रुतं श्रुतमेवार्थमनुशृणोति देशदिगन्तरैश्च प्रत्यनुभूतं पुनः पुनः प्रत्यनुभवति दृष्टं चादृष्टं च श्रुतं चाश्रुतं चानुभूतं चाननुभूतं च सच्चासच्च सर्वं पश्यति सर्वः पस्यति ॥ ५ ॥"},{"ref":"45.7","t":"स यदा तेजसाऽभिभूतो भवति । अत्रैष देवः स्वप्नान्न पश्यत्यथ यदैतस्मिञ्शरीर एतत्सुखं भवति ॥ ६ ॥"},{"ref":"45.8","t":"स यथा सोभ्य वयांसि वसोवृक्षं संप्रतिष्ठन्ते । एवं ह वै तत् सर्वं पर आत्मनि संप्रतिष्ठते ॥ ७ ॥"},{"ref":"45.9","t":"पृथिवी च पृथिवीमात्रा चापश्चापोमात्रा च तेजश्च तेजोमात्रा च वायुश्च वायुमात्रा चाकाशश्चाकाशमात्रा च चक्षुश्च द्रष्टव्यं च श्रोत्रं च श्रोतव्यं च ग्राणं च घ्रातव्यं च रसश्च रसयितव्यं च त्वक्च स्पर्शयितव्यं च वाक्च वक्तव्यं च हस्तौ चादातव्यं चोपस्थश्चानन्दयितव्यं च पायुश्च विसर्जयितव्यं च पादौ च गन्तव्यं च मनश्च मन्तव्यं च बुद्धिश्च बोद्धव्यं चाहङ्कारश्चाहङ्कर्तव्यं च चित्तं च चेतयितव्यं च तेजश्च विद्योतयितव्यं च प्राणश्च विधारयितव्यं च ॥ ८ ॥"},{"ref":"45.10","t":"एष हि द्रष्ट स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता विज्ञानात्मा पुरुषः । स परेऽक्षर आत्मनि संप्रतिष्ठते ॥ ९ ॥"},{"ref":"45.11","t":"परमेवाक्षरं प्रतिपद्यते स यो ह वै तदच्छायमशरीरम्लोहितं शुभ्रमक्षरं वेदयते यस्तु सोम्य । स सर्वज्ञः सर्वो भवति । तदेष श्लोकः ॥ १० ॥"},{"ref":"45.12","t":"विज्ञानात्मा सह देवैश्च सर्वैः प्राणा भूतानि संप्रतिष्ठन्ति यत्र तदक्षरं वेदयते यस्तु सोम्य स सर्वज्ञः सर्वमेवाविवेशेति ॥ ११ ॥"},{"ref":"45.13","t":"इति प्रश्नोपनिषदि चतुर्थः प्रश्नः ॥"},{"sp":"HDR","t":"Fifth Question"},{"ref":"46.1","t":"॥पञ्चमः प्रश्नः॥"},{"ref":"46.2","t":"अथ हैनं शैब्यः सत्यकामः पप्रच्छ । स यो ह वै तद्भगवन्मनुष्येषु प्रायणान्तमोङ्कारमभिध्यायीत । कतमं वाव स तेन लोकं जयतीति । तस्मै स होवाच ॥ १ ॥"},{"ref":"46.3","t":"एतद्वै सत्यकाम परं चापरं च ब्रह्म यदोङ्कारः । तस्माद्विद्वानेतेनैवायतनेनैकतरमन्वेति ॥ २ ॥"},{"ref":"46.4","t":"स यद्येकमात्रमभिध्यायीत स तेनैव संवेदितस्तूर्णमेव जगत्याभिसंपद्यते । तमृचो मनुष्यलोकमुपनयन्ते स तत्र तपसा ब्रह्मचर्येण श्रद्धया संपन्नो महिमानमनुभवति ॥ ३ ॥"},{"ref":"46.5","t":"अथ यदि द्विमात्रेण मनसि संपद्यते सोऽन्तरिक्षं यजुर्भिरुन्नीयते सोमलोकम् । स सोमलोके विभूतिमनुभूय पुनरावर्तते ॥ ४ ॥"},{"ref":"46.6","t":"यः पुनरेतं त्रिमात्रेणोमित्येतेनैवाक्षरेण परं पुरुषमभि- ध्यायीत स तेजसि सूर्ये संपन्नः । यथा पादोदरस्त्वचा विनिर्मुच्यत एवं ह वै स पाप्मना विनिर्मुक्तः स सामभिरुन्नीयते ब्रह्मलोकं स एतस्माज्जीवघनात् परात्परं पुरिशयं पुरुषमीक्षते । तदेतौ श्लोकौ भवतः ॥ ५ ॥"},{"ref":"46.7","t":"तिस्रो मात्रा मृत्युमत्यः प्रयुक्ता अन्योन्यसक्ताः अनविप्रयुक्ताः । क्रियासु बाह्याभ्यन्तरमध्यमासु सम्यक् प्रयुक्तासु न कम्पते ज्ञः ॥ ६ ॥"},{"ref":"46.8","t":"ऋग्भिरेतं यजुर्भिरन्तरिक्षं सामभिर्यत् तत् कवयो वेदयन्ते । तमोङ्कारेणैवायतनेनान्वेति विद्वान् यत्तच्छान्तमजरममृतमभयं परं चेति ॥ ७ ॥"},{"ref":"46.9","t":"इति प्रश्नोपनिषदि पञ्चमः प्रश्नः ॥"},{"sp":"HDR","t":"Sixth Question"},{"ref":"47.1","t":"॥षष्ठः प्रश्नः॥"},{"ref":"47.2","t":"अथ हैनं सुकेशा भारद्वाजः पप्रच्छ । भगवन् हिरण्यनाभः कौसल्यो राजपुत्रो मामुपेत्यैतं प्रश्नमपृच्छत । षोडशकलं भारद्वाज पुरुषं वेत्थ । तमहं कुमारमब्रुवं नाहमिमं वेद । यध्यहमिममवेदिषं कथं ते नावक्ष्यमिति । समूलो वा एष परिशुष्यति योऽनृतमभिवदति तस्मान्नार्हम्यनृतं वक्तुम् । स तूष्णीं रथमारुह्य प्रवव्राज । तं त्वा पृच्छामि क्वासौ पुरुष इति ॥ १ ॥"},{"ref":"47.3","t":"तस्मै स होवाच । इहैवान्तःशरीरे सोभ्य स पुरुषो यस्मिन्नताः षोडशकलाः प्रभवन्तीति ॥ २ ॥"},{"ref":"47.4","t":"स ईक्षाञ्चक्रे । कस्मिन्नहमुत्क्रान्त उत्क्रान्तो भविष्यामि कस्मिन्वा प्रतिष्ठिते प्रतिष्ठास्यामीति ॥ ३ ॥"},{"ref":"47.5","t":"स प्राणमसृजत प्राणाच्छ्रद्धां खं वायुर्ज्योतिरापः पृथिवीन्द्रियं मनः । अन्नमन्नाद्वीर्यं तपो मन्त्राः कर्म लोका लोकेषु च नाम च ॥ ४ ॥"},{"ref":"47.6","t":"स यथेमा नद्यः स्यन्दमानाः समुद्रायणाः समुद्रं प्राप्यास्तं गच्छन्ति भिद्येते तासां नामरूपे समुद्र इत्येवं प्रोच्यते । एवमेवास्य परिद्रष्टुरिमाः षोडशकलाः पुरुषायणाः पुरुषं प्राप्यास्तं गच्छन्ति भिद्येते चासां नामरूपे पुरुष इत्येवं प्रोच्यते स एषोऽकलोऽमृतो भवति तदेष श्लोकः ॥ ५ ॥"},{"ref":"47.7","t":"अरा इव रथनाभौ कला यस्मिन्प्रतिष्ठिताः । तं वेद्यं पुरुषं वेद यथ मा वो मृत्युः परिव्यथा इति ॥ ६ ॥"},{"ref":"47.8","t":"तान् होवाचैतावदेवाहमेतत् परं ब्रह्म वेद । नातः परमस्तीति ॥ ७ ॥"},{"ref":"47.9","t":"ते तमर्चयन्तस्त्वं हि नः पिता योऽस्माकमविद्यायाः परं परं तारयसीति । नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥ ८ ॥"},{"ref":"47.10","t":"इति प्रश्नोपनिषदि षष्ठः प्रश्नः ॥ ॐ भद्रं कर्णेभिः शृणुयाम देवा भद्रं पष्येमाक्षभिर्यजत्राः । स्थिरैरङ्गैस्तुष्तुवाँसस्तनूभिर्व्यशेम देवहितं यदायुः ॥ स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥"},{"sp":"HDR","t":"Maitrâyana Brâhmana Upanishad"},{"ref":"48.1","t":"मैत्रायण्युपनिषत्"},{"ref":"48.2","t":"॥ अथ मैत्रायण्युपनिषत् ॥"},{"ref":"48.3","t":"सामवेदीय सामान्य उपनिषत् ॥ वैराग्योत्थभक्तियुक्तब्रह्ममात्रप्रबोधतः । यत्पदं मुनयो यान्ति तत्त्रैपदमहं महः ॥ ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोतमथो बलमिन्द्रियाणि च । सर्वाणि सर्वं ब्रह्मोपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरणमस्त्वनिराकरणं मेस्तु तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ मैत्रायणी कौषितकी बृहज्जाबालतापनी । कालाग्निरुद्रमैत्रेयी सुबालक्षुरमन्त्रिका । ॐ बृहद्रथो ह वै नाम राजा राज्ये ज्येष्ठं पुत्रं निधापयित्वेदमशाश्वतं मन्यमानः शारीरं वैराग्यमुपेतोऽरण्यं निर्जगाम स तत्र परमं तप आस्थायादित्यमीक्षमाण ऊर्ध्वबाहुस्तिष्ठत्यन्ते सहस्रस्य मुनिरन्तिकमाजगामाग्निरिवाधूमकस्तेजसा निर्दहन्निवात्मविद्भगवाञ्छाकायन्य उत्तिष्ठोत्तिष्ठ वरं वृणीश्वेति राजानमब्रवीत्स तस्मै नमस्कृत्योवाच भगवन्नाहमात्मवित्त्वं तत्त्वविच्छृणुमो वयं स त्वं नो ब्रूहीत्येतद्वृतं पुरस्तादशक्यं मा पृच्छ प्रश्नमैक्ष्वाकान्यान्कामान्वृणीश्वेति शाकायन्यस्य चरणवभिमृश्यमानो राजेमां गाथां जगाद ॥ १॥ भगवन्नस्थिचर्मस्नायुमज्जामांसशुक्रशोणितश्लेष्माश्रुदू षिते विण्मूत्रवातपित्तकफसङ्घाते दुर्गन्धे निःसारेऽस्मिञ्छरीरे किं कामोपभोगैः ॥ २॥ कामक्रोधलोभभयविषादेर्ष्येष्टवियोगानिष्टसम्प्रयोगक्षु त्पिपासाजरामृत्युरोगशोकाद्यैरभिहतेऽस्मिञ्छरीरे किं कामोपभोगैः ॥ ३॥ सर्वं चेदं क्षयिष्णु पश्यामो यथेमे दंशमशकादयस्तृणवन्नश्यतयोद्भूतप्रध्वंसिनः ॥ ४॥ अथ किमेतैर्वा परेऽन्ये महाधनुर्धराश्चक्रवर्तिनः केचित्सुद्युम्नभूरिद्युम्नेन्द्रद्युम्नकुवलयाश्वयौवनाश्ववद्धिया श्वाश्वपतिः शशबिन्दुर्हारिश्चन्द्रोऽम्बरीषो ननूक्तस्वयातिर्ययातिनरण्योक्षसेनोत्थमरुत्तभरतप्रभृतयो राजानो मिषतो बन्धुवर्गस्य महतीं श्रियं त्यक्त्वास्माल्लोकादमुं लोकं प्रयान्ति ॥ ५॥ अथ किमेतैर्वा परेऽन्ये गन्धर्वासुरयक्षराक्षसभूतगणपिशाचोरगग्रहादीनां निरोधनं पश्यामः ॥ ६॥ अथ किमेतैर्वान्यानां शोषणं महार्णवानां शिखरिणां प्रपतनं ध्रुवस्य प्रचलनं स्थानं वा तरूणां निमज्जनं पृथिव्याः स्थानादपसरणं सुराणं सोऽहमित्येतद्विधेऽस्मिन्संसारे किं कामोपभोगैर्यैरेवाश्रितस्यासकृदिहावर्तनं दृश्यत इत्युद्धर्तुमर्हसीत्यन्धोदपानस्थो भेक इवाहमस्मिन्संसारे भगवंस्त्वं नो गतिस्त्वं नो गतिः ॥ ७॥ इति प्रथमः प्रपाठकः ॥"},{"ref":"48.4","t":"अथ भगवाञ्छाकायन्यः सुप्रीतोऽब्रवीद्राजानं महाराज बृहद्रथेक्ष्वाकुवंशध्वजशीर्षात्मजः कृतकृत्यस्त्वं मरुन्नाम्नो विश्रुतोऽसीत्ययं वा व खल्वात्मा ते कतमो भगवान्वर्ण्य इति तं होवाच इति ॥ १॥ य एषो बाह्यावष्टम्भनेनोर्ध्वमुत्क्रान्तो व्यथमानोऽव्यथमानस्तमः प्रणुदत्येष आत्मेत्याह भगवानथ य एष सम्प्रसादोऽस्माञ्छरीरात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति ॥ २॥ अथ खल्वियं ब्रह्मविद्या सर्वोपनिषद्विद्या वा राजन्नस्माकं भगवता मैत्रेयेण व्याख्याताहं ते कथयिष्यामीत्यथापहतपाप्मानस्तिग्मतेजस ऊर्ध्वरेतसो वालखिल्या इति श्रुयन्तेऽथैते प्रजापतिमब्रुवन्भगवञ्शकटमिवाचेतनमिदं शरीरं कस्यैष खल्वीदृशो महिमातीन्द्रियभूतस्य येनैतद्विधमिदं चेतनवत्प्रतिष्ठापितं प्रचोदयितास्य को भगवन्नेतदस्माकं ब्रूहीति तान्होवाच ॥ ३॥ यो ह खलु वाचोपरिस्थः श्रूयते स एव वा एष शुद्धः पूतः शून्यः शान्तो प्राणोऽनीशत्माऽनन्तोऽक्षय्यः स्थिरः शाश्वतोऽजः स्वतन्त्रः स्वे महिम्नि तिष्ठत्यनेनेदं शरीरं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति ते होचुर्भगवन्कथमनेनेदृशेनानिच्छेनैतद्विधमिदं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति कथमिति तान्होवाच ॥ ४॥ स वा एष सूक्ष्मोऽग्राह्योऽदृश्यः पुरुषसञ्ज्ञको बुद्धिपूर्वमिहैवावर्ततेंऽशेन सुषुप्तस्यैव बुद्धिपूर्वं निबोधयत्यथ योह खलु वावाइतस्यांशोऽयं यश्चेतनमात्रः प्रतिपूरुषं क्षेत्रज्ञः सङ्कल्पाध्यवसायाभिमानलिङ्गः प्रजापतिर्विश्वक्षस्तेन चेतनेनेदं शरीरं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति ते होचुर्भगवन्नीदृशस्य कथमंशेन वर्तनमिति तान्होवाच ॥ ५॥ प्रजापतिर्वा एषोऽग्रेऽतिष्ठत्स नारमतैकः स आत्मनमभिध्यायद्बव्हीः प्रजा असृजत्त अस्यैवात्मप्रबुद्धा अप्राणा स्थाणुरिव तिष्ठमाना अपश्यत्स नारमत सोऽमन्यतैतासं प्रतिबोधनायाभ्यन्तरं प्राविशानीत्यथ स वायुमिवात्मानं कृत्वाभ्यन्तरं प्राविशत्स एको नाविशत्स पञ्चधात्मानं प्रविभज्योच्यते यः प्राणोऽपानः समान उदानो व्यान इति ॥ ६॥ अथ योऽयमूर्ध्वमुत्क्रामतीत्येष वाव स प्राणोऽथ योयमावञ्चं सङ्क्रामत्वेष वाव सोऽपानोऽथ योयं स्थविष्ठमन्नधातुमपाने स्थापयत्यणिष्ठं चाङ्गेऽङ्गे समं नयत्येष वाव स समानोऽथ योऽयं पीताशितमुद्गिरति निगिरतीति चैष वाव स उदानोऽथ येनैताः शिरा अनुव्याप्ता एष वाव स व्यानः ॥ ७॥ अथोपांशुरन्तर्याम्यमिभवत्यन्तर्याममुपांशुमेतयोरन्तराले चौष्ण्यं मासवदौष्ण्यं स पुरुषोऽथ यः पुरुषः सोऽग्निर्वैश्वानरोऽप्यन्यत्राप्युक्तमयमग्निर्वैश्वानरो योऽयमनन्तः पुरुषो येनेदमन्नं पच्यते यदिदमद्यते तस्यैष घोषो भवति यदेतत्कर्णावपिधाय शृणोति स यदोत्क्रमिष्यन्भवति नैनं घोषं शृणोति ॥ ८॥ स वा एष पञ्चधात्मानं प्रविभज्य निहितो गुहायां मनोमयः प्राणशरीरो बहुरूपः सत्यसं कल्प आत्मेति स वा एषोऽस्य हृदन्तरे तिष्ठन्नकृतार्थोऽमन्यतार्थानसानि तत्स्वानीमानि भित्त्वोदितः पञ्चभी रश्मिभिर्विषयानत्तीति बुद्धीन्द्रियाणि यानीमान्येतान्यस्य रश्मयः कर्मेन्द्रियाण्यस्य हया रथः शरीरं मनो नियन्ता प्रकृतिमयोस्य प्रतोदनेन खल्वीरितं परिभ्रमतीदं शरीरं चक्रमिव मृते च नेदं शरीरं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति ॥ ९॥ स वा एष आत्मेत्यदो वशं नीत इव सितासितैः कर्मफलैरभिभूयमान इव प्रतिशरीरेषु चरत्यव्यक्तत्वात्सूक्ष्मत्वाददृश्यत्वादग्राह्यत्वान्निर्ममत्वा च्चानवस्थोऽकर्ता कर्तेवावस्थितः ॥ १०॥ स वा एष शुद्धः स्थिरोऽचलश्चालेपोऽव्यग्रो निःस्पृहः प्रेक्षकवदवस्थितः स्वस्य चरितभुग्गुणमयेन पटेनात्मानमन्तर्धीयावस्थित इत्यवस्थित इति ॥ ११॥ इति द्वितीयः प्रपाठकः ॥"},{"ref":"48.5","t":"तृतीयः प्रपाठकः ॥ ते होचुर्भगवन्यद्येवमस्यात्मनो महिमानं सूचयसीत्यन्यो वा परः कोऽयमात्मा सितासितैः कर्मफलैरभिभूयमानः सदसद्योनिमापद्यत इत्यवाचीं वोर्ध्वां वा गतं द्वन्द्वैरभिभूयमानः परिभ्रमतीति कतम एष इति तान्होवाच ॥ १॥ अस्ति खल्वन्योऽपरो भूतात्मा योऽयं सितासितैः कर्मफलैरभिभूयमानः सदसदयोनिमापद्यत इत्यवाचीं वोर्ध्वां गतिं द्वन्द्वैरभिभूयमानः परिभ्रमतीत्यस्योपव्याख्यानं पञ्च तन्मात्राणि भूतशब्देनोच्यन्ते पञ्च महाभूतानि भूतशब्देनोच्यन्तेऽथ तेषां यः समुदायः शरीरमित्युक्तमथ यो ह खलु वाव शरीरमित्युक्तं स भूतात्मेत्युक्तमथास्ति तस्यात्मा बिन्दुरिव पुष्कर इति स वा एषोऽभिभूतः प्राकृत्यैर्गुणैरित्यतोऽभिभूतत्वात्सम्मूढत्वं प्रयात्यसम्मूढस्त्वादात्मस्थं प्रभुं भगवन्तं कारयितारं नापश्यद्गुणौघैस्तृप्यमानः कलुषीकृतास्थिरश्चञ्चलो लोलुप्यमानः सस्पृहो व्यग्रश्चाभिमानत्वं प्रयात इत्यहं सो ममेदमित्येवं मन्यमानो निबध्नात्यात्मनात्मानं जालेनैव खचरः कृतस्यानुफलैरभिभूयमानः परिभ्रमतीति ॥ २॥ अथान्यत्राप्युक्तं यः कर्ता सोऽयं वै भूतात्मा करणैः कारयितान्तःपुरुषोऽथ यथाग्निनायःपिण्डो वाभिभूतः कर्तृभिर्हन्यमानो नानात्वमुपैत्येवं वाव खल्वसौ भूतात्मान्तःपुरुषेणाभिभूतो गुणैर्हन्यमानो नानात्वमुपैत्यथ यत्त्रिगुणं चतुरशीतिलक्षयोनिपरिणतं भूतत्रिगुणमेतद्वै नानात्वस्य रूपं तानि ह वा इमानि गुणानि पुरुषेणेरितानि चक्रमिव चक्रिणेत्यथ यथायःपिण्डे हन्यमाने नाग्निरभिभूयत्येवं नाभिभूयत्यसौ पुरुषोऽभिभूयत्ययं भूतात्मोपसंश्लिष्टत्वादिति ॥ ३॥ अथान्यत्राप्युक्तं शरीरमिदं मैथुनादेवोद्भूतं संविदपेतं निरय एव मूत्रद्वारेण निष्क्रामन्तमस्थिभिश्चितं मांसेनानुलिप्तं चर्मणावबद्धं विण्मूत्रपित्तकफमज्जामेदोवसाभिरन्यैश्च मलैर्बहुभिः परिपूर्णं कोश इवावसन्नेति ॥ ४॥ अथान्यत्राप्युक्तं सम्मोहो भयं विषादो निद्रा तन्द्री व्रणो जरा शोकः क्षुत्पिपासा कार्पण्यं क्रोधो नास्तिक्यमज्ञानं मात्सर्यं वैकारुण्यं मूढत्वं निर्व्रीडत्वं निकृतत्वमुद्धातत्वमसमत्वमिति तामसान्वितस्तृष्णा स्नेहो रागो लोभो हिंसा रतिर्दृष्टिव्यापृतत्वमीर्ष्या काममवस्थितत्वं चञ्चलत्वं जिहीर्षार्थोपार्जनं मित्रानुग्रहणं परिग्रहावलम्बोऽनिष्टेष्विन्द्रियार्थेषु द्विष्टिरिष्टेश्वभिषङ्ग इति राजसान्वितैः परिपूर्ण एतैरभिभूत इत्ययं भूतात्मा तस्मान्नानारूपाण्याप्नोतीत्याप्नोतीति ॥ ५॥"},{"ref":"48.6","t":"चतुर्थः प्रपाठकः ॥ ते ह खल्वथोर्ध्वरेतसोऽतिविस्मिता अतिसमेत्योचुर्भगवन्नमस्ते त्वं नः शाधि त्वमस्माकं गतिरन्या न विद्यत इत्यस्य कोऽतिथिर्भूतात्मनो येनेदं हित्वामन्येव सायुज्यमुपैति तान्होवाच ॥ १॥ अथान्यत्राप्युक्तं महानदीषूर्मय इव निवर्तकमस्य यत्पुराकृतं समुद्रवेलेव दुर्निवार्यमस्य मृत्योरागमनं सदसत्फलमयैर्हि पाशैः पशुरिव बद्धं बन्धनस्थस्येवास्वातन्त्र्यं यमविषयस्थस्यैव बहुभयावस्थं मदिरोन्मत्त इवामोदममदिरोन्मत्तं पाप्मना गृहीत इव भ्राम्यमाणं महोरगदष्ट इव विपदृष्टं महान्धकार इव रागान्धमिन्द्रजालमिव मायामयं स्वप्नमिव मिथ्यादर्शनं कदलीगर्भ इवासारं नट इव क्षणवेषं चित्रभित्तिरिव मिथ्यामनोरममित्यथोक्तम् ॥ शब्दस्पर्शादयो येऽर्था अनर्था इव ते स्थिताः । येष्वासक्तस्तु भूतात्मा न स्मरेच्च परं पदम् ॥ २॥ अयं वा व खल्वस्य प्रतिविधिर्भूतात्मनो यद्येव विद्याधिगमस्य धर्मस्यानुचरणं स्वाश्रमेष्वानुक्रमणं स्वधर्म एव सर्वं धत्ते स्तम्भशाखेवेतराण्यनेनोर्ध्वभाग्भवत्यन्यथधः पतत्येष स्वधर्माभिभूतो यो वेदेषु न स्वधर्मातिक्रमेणाश्रमी भवत्याश्रमेष्वेवावस्थितस्तपस्वी चेत्युच्यत एतदप्युक्तं नातपस्कस्यात्मध्यानेऽधिगमः कर्मशुद्धिर्वेत्येवं ह्याह ॥ तपसा प्राप्यते सत्त्वं सत्त्वात्सम्प्राप्यते मनः । मनसा प्राप्यते त्वात्मा ह्यात्मापत्त्या निवर्तत इति ॥ ३॥ अत्रैते श्लोका भवन्ति ॥ यथा निरिन्धनो वह्निः स्वयोनावुपशाम्यति । तथा वृत्तिक्षयाच्चित्तं स्वयोनावुपशाम्यति ॥ १॥ स्वयोनावुपशान्तस्य मनसः सत्यगामिनः । इन्द्रियार्थाविमूढस्यानृताः कर्मवशानुगाः ॥ २॥ चित्तमेव हि संसारस्तत्प्रयत्नेन शोधयेत् । यच्चित्तस्तन्मयो भवति गुह्यमेतत्सनातनम् ॥ ३॥ चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् । प्रसन्नात्मात्मनि स्थित्वा सुखमव्ययमश्नुते॥ ४॥ समासक्तं यदा चित्तं जन्तोर्विषयगोचरे । यद्येवं ब्रह्मणि स्यात्तत्को न मुच्येत बन्धनात् ॥ ५॥ मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च । अशुद्धं कामसङ्कल्पं शुद्धं कामविवर्जितम् ॥ ६॥ लयविक्षेपरहितं मनः कृत्वा सुनिश्चलम् । यदा यात्यमनीभावं तदा तत्परमं पदम् ॥ ७॥ तावदेव निरोद्धव्यं हृदि यावत्क्षयं गतम् । एतज्ज्ञानं च मोक्षं च शेषास्तु ग्रन्थविस्तराः ॥ ८॥ समाधिनिर्धूतमलस्य चेतसो निवेशितस्यात्मनि यत्सुखं लभेत् । न शक्यते वर्णयितुं गिरा तदा स्वयं तदन्तःकरणेन गृह्यते ॥ ९॥ अपामपोऽग्निरग्नौ वा व्योम्नि व्योम न लक्षयेत् । एवमन्तर्गतं चित्तं पुरुषः प्रतिमुच्यते ॥ १०॥ मन एव मनुष्याणां कारणं बन्धमोक्षयोः । बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतमिति ॥ ११॥"},{"ref":"48.7","t":"पञ्चमः प्रपाठकः॥ अथ यथेयं कौत्सायनिस्तुतिः ॥ त्वं ब्रह्मा त्वं च वै विष्णुस्त्वं रुद्रस्त्वं प्रजापतिः । त्वमग्निर्वरुणो वायुस्त्वमिन्द्रस्त्वं निशाकरः ॥ १२॥ त्वं मनुस्त्वं यमश्च त्वं पृथिवी त्वमथाच्युतः । स्वार्थे स्वाभाविकेऽर्थे च बहुधा तिष्ठसे दिवि ॥ १३॥ विश्वेश्वर नमस्तुभ्यं विश्वात्मा विश्वकर्मकृत् । विश्वभुग्विश्वमायस्त्वं विश्वक्रीडारतिः प्रभुः ॥ १४॥ नमः शान्तात्मने तुभ्यं नमो गुह्यतमाय च । अचिन्त्यायाप्रमेयाय अनादिनिधनाय चेति ॥ १५॥ ॥ ४॥ तमो वा इदमेकमास तत्पश्चात्परेणेरितं विषयत्वं प्रयात्येतद्वै रजसो रूपं तद्रजः खल्वीरितं विषमत्वं प्रयात्येतद्वै तमसो रूपं तत्तमः खल्वीरितं तमसः सम्प्रास्रवत्येतद्वै सत्त्वस्य रूपं तत्सत्त्वमेवेरितं तत्सत्त्वात्सम्प्रास्रवत्सोंऽशोऽयं यश्चेतनमात्रः प्रतिपुरुषं क्षेत्रज्ञः सङ्कल्पाध्यवसायाभिमानलिङ्गः प्रजापतिस्तस्य प्रोक्ता अग्र्यास्तनवो ब्रह्मा रुद्रो विष्णुरित्यथ यो ह खलु वावास्य राजसोंऽशोऽसौ स योऽयं ब्रह्माथ यो ह खलु वावास्य तामसोंऽशोऽसौ स योऽयं रुद्रोऽथ यो ह खलु वावास्य सात्विकोंऽशोऽसौ स एवं विष्णुः स वा एष एकस्त्रिधाभूतोऽष्टधैकादशधा द्वादशधापरिमितधा चोद्भूत उद्भूतत्वाद्भूतेषु चरति प्रतिष्ठा सर्वभूतानामधिपतिर्बभूवेत्यसावात्मान्तर्बहिश्चान्तर्बहिश्च ॥ ५॥"},{"ref":"48.8","t":"षष्ठः प्रपाठकः॥ द्विधा वा एष आत्मानं बिभर्त्ययं यः प्राणो यश्चासा आदित्योऽथ द्वौ वा एता अस्य पन्थाना अन्तर्बहिश्चाहोरात्रेणैतौ व्यावर्तेते असौ वा आदित्यो बहिरात्मान्तरात्मा प्राणोऽतो बहिरात्मक्या गत्यान्तरात्मनोऽनुमीयते गतिरित्येवं हि आहाथ यः कश्चिद्विद्वानपहतपाप्माऽक्षाध्यक्षोऽवदातमनास्तन्निष्ठ आवृत्तचक्षुः सो अन्तरात्मक्या गत्या बहिरात्मनोऽनुमीयते गतिरित्येवं ह आह अथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो यः पश्यतीमां हिरण्यवस्थात् स एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति ॥ १॥ अथ य एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति स एषोऽग्निर्दिवि श्रितः सौरः कालाख्योऽदृश्यः सर्वभूतान्यन्नमत्तीति कः पुष्करः किम्मयो वेति इअदं वा व तत्पुष्करं योऽयमाकाशोऽस्येमाः चतस्रो दिशश्चतस्र उपदिशो दलसंस्था आसमर्वाग्विचरत एतौ प्राणादित्या एता उपासितोमित्येतदक्षरेण व्याहृतिभिः सावित्र्या चेति ॥ २॥ द्वे वाव ब्रह्मणो रूपे मूर्तं चामूर्तं च । अथ यन्मूर्तं तदसत्यम् यदमूर्तं तत्सत्यम् तद्ब्रह्म तज्ज्योतिः यज्ज्योतिः स आदित्यः स वा एष ओमित्येतदात्माभवत् स त्रेधात्मानं व्याकुरुत ओमिति तिस्रो मात्रा एताभिः सर्वमिदमोतं प्रोतं चैवास्मीति एवं ह्याहैतद्वा आदित्य ओमित्येवं ध्यायत आत्मानं युञ्जीतेति ॥ ३॥ अथान्यत्रापि उक्तमथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इति असौ वा आदित्य उद्गीथ एष प्रणवा इति । एवं ह्याहोद्गीथं प्रणवाख्यं प्रणेतारं भारूपं विगतनिद्रं विजरं विमृत्युं त्रिपदं त्र्यक्षरं पुनः पञ्चधा ज्ञेयं निहितं गुहायामित्येवं ह्याहोर्ध्वमूलं त्रिपाद्ब्रह्म शाखा आकाश वाय्वग्न्युदकभूम्यादय एकोऽश्वत्थनामैतद्ब्रह्मैतस्यैतत्तेजो यदसा आदित्यः ओमित्येतदक्षरस्य चैतत्तस्मादोमित्यनेनैतदुपासीताजस्रमित्येकोऽस्य सम्बोधयितेत्येवं ह्याह: एतदेवाक्षरं पुण्यमेतदेवाक्षरं परम् । एतदेवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ ॥ ४॥ अथान्यत्राप्युक्तं स्वनवत्येषास्यस्तनुर्या ओमिति स्त्रीपुंनपुंसकेति लिङ्गवती एषाऽथाग्निर्वायुरादित्य इति भास्वति एषा अथ ब्रह्म रुद्रो विष्णुरित्यधिपतिवती एषाऽथ गार्हपत्यो दक्षिणाग्निराहवनीया इति मुखवती एषाऽथ ऋग्यजुःसामेति विज्ञानवती एषा भूर्भुवःस्वरिति लोकवती एषाऽथ भूतं भव्यं भविष्यदिति कालवती एषाऽथ प्राणोऽग्निः सूर्य इति प्रतापवती एषाऽथान्नमापश्चन्द्रमा इत्याप्यायनवती एषाऽथ बुद्धिर्मनोऽहङ्कारा इति चेतनवती एषाऽथ प्राणोऽपानो व्यान इति प्राणवती एषेति अत ओमित्युक्तेनैताः प्रस्तुता अर्चिता अर्पिता भवन्तीति एवं ह्याहैतद्वै सत्यकाम परां चापरां च ब्रह्म यदोमित्येतदक्षरमिति ॥ ५॥ अथाव्याहृतं वा इदमासीत् स सत्यं प्रजापतिस्तपस्तप्त्वाऽनुव्याहरद्भूर्भुवःस्वरिति । एषैवास्य प्रजापतेः स्थविष्ठा तनुर्या लोकवतीति स्वरित्यस्याः शिरो नाभिर्भुवो भूः पादा आदित्यश्चक्षुः चक्षुरायता हि पुरुषस्य महती मात्रा चक्षुषा ह्ययं मात्राश्चरति सत्यं वै चक्षुः अक्षिण्यवस्थितो हि पुरुषः सर्वार्थेषु चरति एतस्माद्भूर्भुवःस्वरित्युपासीतानेन हि प्रजापतिर्विश्वात्मा विश्वचक्षुरिवोपासितो भवतीति एवं ह्याहैषा वै प्रजापतेर्विश्वभृत्तनुरेतस्यामिदं सर्वमन्तर्हितमस्मिन् च सर्वस्मिन्नेषा अन्तर्हितेति तस्मादेषोपासीता ॥ ६॥ तत्सवितुर्वरेण्यमित्यसौ वा आदित्यः सविता स वा एवं प्रवरणीय आत्मकामेनेत्याहुर्ब्रह्मवादिनोऽथ भर्गो देवस्य धीमहीति सविता वै देवस्ततो योऽस्य भर्गाख्यस्तं चिन्तयामीत्याहुर्ब्रह्मवादिनोऽथ धियो यो नः प्रचोदयादिति बुद्धयो वै धियस्तायोऽस्माकं प्रचोदयादित्याहुर्ब्रह्मवादिनः अथ भर्गा इति यो ह वा अमुष्मिन्नादित्ये निहितस्तारकोऽक्षिणि वैष भर्गाख्यः भाभिर्गतिरस्य हीति भर्गः भर्जयतीति वैष भर्ग इति रुद्रो ब्रह्मवादिनोऽथ भ इति भासयतीमान् लोकान् र इति रञ्जयतीमानि भूतानि ग इति गच्छन्त्यस्मिन्नागच्छन्त्यस्मादिमाः प्रजास्तस्माद्भ-रग-त्वाद्भर्गः शाश्वत् सूयमानात् सूर्यः सवनात् सविताऽदानात् आदित्यः पवनात्पावनोऽथापोप्यायनादित्येवं ह्याह खल्वात्मनोऽत्मा नेतामृताख्यश्चेता मन्ता गन्तोत्सृष्टानन्दयिता कर्ता वक्ता रसयिता घ्राता द्रष्टा श्रोता स्पृशति च विभुर्विग्रहे सन्निविष्टा इत्येवं ह्याह अथ यत्र द्वैतीभूतं विज्ञानं तत्र हि शृणोति पश्यति जिघ्रति रसयति चैव स्पर्शयति सर्वमात्मा जानीतेति यत्राद्वैतीभूतं विज्ञानं कार्यकारणकर्मनिर्मुक्तं निर्वचनमनौपम्यं निरुपाख्यां किं तदवाच्यम् ॥ ७॥ एष हि खल्वात्मेशानः शम्भुर्भवो रुद्रः प्रजापतिर्विश्वसृक् हिरण्यगर्भः सत्यं प्राणो हंसः शास्ता विष्णुर्नारायणोऽर्कः सविता धाता विधाता सम्राडिन्द्र इन्दुरिति य एष तपत्यग्निरिवाग्निना पिहितः सहस्राक्षेण हिरण्मयेनाण्डेन एष वा जिज्ञासितव्योऽन्वेष्टव्यः सर्वभूतेभ्योऽभयं दत्वारण्यं गत्वाथ बहिःकृत्वीन्द्रियार्थान्स्वाच्छरीरादुपलभेत एनमिति । विश्वरूपं हरिणं जातवेदसं परायणं ज्योतिरेकं तपन्तम् । सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रजानामुदयत्येष सूर्यः ॥ ॥ ८॥ तस्माद्वा एष उभयात्मैवं विदात्मन्येवाभिध्यायत्यात्मन्येव यजतीति ध्यानं प्रयोगस्थं मनो विद्वद्भिष्टुतं मनःपूतिमुच्छिष्टोपहतमित्यनेन तत्पावयेत् मन्त्रं पठति उच्छिष्टोच्छिष्टोपहितं यच्च पापेन दत्तं मृतसूतकाद्वा वसोः पवित्रमग्निः सवितुश्च रश्मयः पुनन्त्वन्नं मम दुष्कृतं च यदन्यत् अद्भिः पुरस्तात्परिदधाति प्राणाय स्वाहापानाय स्वाहा व्यानाय स्वाहा समानाय स्वाहोदानाय स्वाहेति पञ्चभिरभिजुहोति अथावाशिष्टं यतवागश्नात्यतोऽद्भिर्भूय एवोपरिष्टात्परिदधात्याचान्तो भूत्वात्मेज्यानः प्राणोऽग्निर्विश्वोऽसीति च द्वाभ्यामात्मानमभिध्यायेत् प्राणोऽग्निः परमात्मा वै पञ्चवायुः समाश्रितः स प्रीतः प्रीणातु विश्वं विश्वभुक् विश्वोऽसि वैश्वानरोऽसि विश्वं त्वया धार्यते जायमानम् विशन् तु त्वामाहुतयश्च सर्वाः प्रजास्तत्र यत्र विश्वामृतोऽसीति एवं न विधिना खल्वनेनात्तानत्वं पुनरुपैति ॥ ९॥ अथापरं वेदितव्यमुत्तरो विकारोऽस्यात्मयज्ञस्य यथान्नमन्नादश्चेति अस्योपव्याख्यानं पुरुषश्चेता प्रधानान्तःस्थः स एव भोक्ता प्राकृतमन्नं भुङ्क्त इति तस्यायं भूतात्मा ह्यन्नमस्यकर्ता प्रधानः तस्मात्त्रिगुणं भोज्यं भोक्ता पुरुषोऽन्तस्थः अत्र दृष्टं नाम प्रत्ययम् यस्माद्बीजसम्भवा हि पशवस्तस्माद्बीजं भोज्यमनेनैव प्रधानस्य भोज्यत्वं व्याख्यातं तस्माद्भोक्ता पुरुषो भोज्या प्रकृतिस्तत्स्थो भुङ्क्त इति प्राकृतमन्नं त्रिगुणभेदपरिणमत्वान्महदाद्यं विशेषान्तं लिङ्गमनेनैव चतुर्दशविधस्य मार्गस्य व्याख्या कृता भवति सुखदुःखमोहसञ्ज्ञं ह्यन्नभूतमिदं जगत् न हि बीजस्य स्वादुपरिग्रहोऽस्तीति यावन्नप्रसूतिः तस्याप्येवं तिसृष्ववस्थास्वन्नत्वं भवति कौमारं यौवनं जरा परिणमत्वातत्दन्नत्वमेवं प्रधानस्य व्यक्ततां गतस्योपलब्धिर्भवति तत्र बुद्ध्यादीनि स्वादुनि भवन्त्यध्यवसायसङ्कल्पाभिमाना इति अथेन्द्रियार्थान् पञ्चस्वादुनि भवन्ति एवं सर्वाणीन्द्रियकर्माणि प्राणकर्माणि एवं व्यक्तमन्नमव्यक्तमन्नम् अस्य निर्गुणो भोक्ता भोक्तृत्वाच्चैतन्यं प्रसिद्धं तस्य यथाग्निर्वै देवानामन्नदः सोमोऽन्नमग्निनैवान्नमित्येवंवित् सोमसञ्ज्ञोऽयम्भूतत्माऽग्निसञ्ज्ञोऽप्यव्यक्तमुखा इति वचनात्पुरुषो ह्यव्यक्तमुखेन त्रिगुणं भुङ्क्त इति यो हैवं वेद संन्यासी योगी चात्मयाजी चेति अथ यद्वन्न कश्चिच्छून्यागारे कामिन्यः प्रविष्टाः स्पृशतीन्द्रियार्थान् तद्वद् यो न स्पृशति प्रविष्टान् संन्यासी योगी चात्मयाजी चेति ॥ १०॥ परं वा एतदात्मनो रूपं यदन्नमन्नमयो ह्ययं प्राणोऽथ न यद्यश्नात्यमन्ताऽश्रोताऽस्प्रष्टाऽद्रष्टाऽवक्ताऽघ्रातारसयिता भवति प्राणांश्चोत्सृजतीति एवं ह्याहाथ यदि खल्वश्नाति प्राणसमृद्धो भूत्वा मन्ता भवति श्रोता भवति स्प्रष्टा भवति वक्ता भवति रसयिता भवति घ्राता भवति द्रष्टा भवतीति एवं ह्याह अन्नाद्वै प्रजाः प्रजायन्ते याः कश्चित्पृथिवीशृताः । अतोऽन्नेनैव जीवन्ति अथैतदपि यन्ति अन्ततः ॥ ११॥ अथान्यत्रापि उक्तम् सर्वाणि ह वा इमानि भूतान्यहरहः प्रपतन्त्यन्नमभिजिघृक्षमाणानि सूर्यो रश्मिभिराददात्यन्नं तेनासौ तपत्यन्नेनाभिषिक्ताः पचन्तीमे प्राणा अग्निर्वा अन्नेनोज्ज्वलत्यन्नकामेनेदं प्रकल्पितं ब्रह्मणा अतोऽन्नमात्मेत्युपासीतेत्वेयं ह्याह । अनाद्भूतानि जायन्ते जातान्यन्नेन वर्धन्ते अद्यतेऽत्ति च भूतानि तस्मादन्नं तदुच्यते ॥ १२॥ अथान्यत्रापि उक्तम्: विश्वभृद्वै नामैषा तनुर्भगवतो विष्णोर्यदिदमन्नं प्राणो वा अन्नस्य रसो मनः प्राणस्य विज्ञानं मनस आनन्दं विज्ञानस्येति अन्नवान् प्राणवान् मनश्वान् विज्ञानवान् आनन्दवान् च भवति यो हैवं वेद यावान्तीह वै भूतान्यन्नमदन्ति तावत्स्वन्तस्थोऽन्नमत्ति यो हैवंवेद । अन्नमेव विजरन्नमन्नं संवननं स्मृतम् । अन्नं पशूनां प्राणोऽन्नं ज्येष्ठमन्नं भिषक् स्मृतम् ॥ १३॥ अथान्यात्रप्युक्तम्: अन्नं वा अस्य सर्वस्य योनिः कालश्चान्नस्य सूर्यो योनिः कालस्य तस्यैतद्रूपं यन् निमेषादिकालात्सम्भृतं द्वादशात्मकं वत्सरमेतस्याग्नेयमर्धमर्धं वारुणं मघाद्यं श्रविष्ठार्धमाग्नेयं क्रमेणोत्क्रमेण सार्पाद्यं श्रविष्ठार्धान्तं सौम्यम् तत्रैकैकमात्मनो नवांशकं सचारकविधम् सौक्ष्म्यत्वादेतत्प्रमाणमनेनैव प्रमीयते हि कालः न विना प्रमाणेन प्रमेयस्योपलब्धिः प्रमेयोऽपि प्रमाणतां पृथक्त्वादुपैत्यात्मसम्बोधनार्थमित्येवं ह्याह । यावत्यो वै कालस्य कलास्तावतीषु चरत्यसौ यः कालं ब्रह्मेत्युपासीत कालस्तस्यातिदूरमपसरतीति एवं ह्याह: कालात्स्रवन्ति भूतानि कालाद्वृद्धिं प्रयान्ति च । काले चास्तं नियच्छन्ति कालो मूर्तिरमूर्तिमान् ॥ ॥ १४॥ द्वे वाव ब्रह्मणो रुपे कालश्चाकालश्चाथ यः प्रागादित्यात्सोऽकालोऽकालोऽथ य आदित्यद्यः स कालः सकलः सकलस्य वा एतद्रूपं यत्संवत्सरः संवत्सरात्खल्वेवेमाः प्रजाः प्रजायन्ते संवत्सरेणेह वै जाता विवर्धन्ते संवत्सरे प्रत्यस्तं यन्ति तस्मात्संवत्सरो वै प्रजापतिः कालोऽन्नं ब्रह्मनीडमात्मा चेत्येवं ह्याह कालः पचति भूतानि सर्वाण्येव महात्मनि । यस्मिन् तु पच्यते कालो यस्तं वेद स वेदवित् ॥ ॥ १५॥ विग्रहवानेष कालः सिन्धुराजः प्रजानाम् एष तत्स्थः सविताख्यो यस्मादेवेमे चन्द्रर्क्षग्रह संवत्सरादयः सूयन्ते अथैभ्यः सर्वमिदमत्र वा यत्किञ्चित्शुभाशुभं दृश्यन्तेह लोके तदेतेभ्यस्तस्मादादित्यात्मा ब्रह्माथ कालसञ्ज्ञमादित्यमुपासीतादित्यो ब्रह्मेत्येकेऽथ एवं ह्याह । होता भोक्ता हविर्मन्त्रो यज्ञो विष्णुः प्रजापतिः । सर्वः कश्चित्प्रभुः साक्षी योऽमुष्मिन्भाति मण्डले ॥ ॥ १६॥ ब्रह्म ह वा इदमग्र आसीत् एकोऽनन्तः प्रागनन्तो दक्षिणोऽनन्तः प्रतीच्यनन्त उदीच्यनन्त ऊर्ध्वान् चाऽवान् च सर्वतोऽनन्तः न ह्यास्य प्राच्यादि दिशः कल्पन्तेऽथ तिर्यग्वान् चोर्ध्वं वा अनूह्य एष परमात्माऽपरिमितोऽतर्क्योऽचिन्त्य एष आकाशात्मा एवैष कृत्स्नक्षय एको जागर्तीति एतस्मादाकाशादेष खल्विदं चेतामात्रं बोधयति अनेनैव चेदम् ध्यायते अस्मिन् च प्रत्यस्तं याति अस्यैतद्भास्वरं रूपं यदमुष्मिन्नादित्ये तपति अग्नौ चाधुमके यज्ज्योतिश्चित्रतरमुदरस्तोऽथ वा यः पचत्यन्नम् इत्येवं ह्याह यश्चैषोऽग्नौ यश्चायं हृदये यश्चासावादित्ये स एष एका इत्येकस्य हैकत्वमेति य एवं वेद ॥ १७॥ तथा तत्प्रयोगकल्पः प्राणायामः प्रत्याहारो ध्यानं धारणा तर्कः समाधिः षडङ्गा इत्युच्यते योगः अनेन यदा पश्यन्पश्यति रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् तदा विद्वान्पुण्यपापे विहाय परेऽव्यये सर्वमेकीकरोति एवं ह्याह: यथा पर्वतमादीप्तं नाश्रयन्ति मृगद्विजाः । तद्वद्ब्रह्मविदो दोषा नाश्रयन्ति कदाचन ॥ ॥ १८॥ अथान्यत्राप्युक्तम्: यदा वै बहिर्विद्वान्मनो नियम्येन्द्रियार्थान् च प्राणो निवेशयित्वा निःसङ्कल्पस्ततस्तिष्ठेत् अप्राणादिह यस्मात्सम्भूतः प्राणसञ्ज्ञको जीवस्तस्मात्प्राणो वै तुर्याख्ये धारयेत्प्राणम् इत्येवं ह्याह: अचित्तं चित्तमध्यस्तमचिन्त्यं गुह्यमुत्तमम् । तत्र चित्तं निधायेत तच्च लिङ्गं निराश्रयम् ॥ ॥ १९॥ अथान्यत्राप्युक्तम्: अतः परास्य धारणा तालुरसनाग्रनिपीडना- द्वाङ्मनःप्राणनिरोधनाद्ब्रह्म तर्केण पश्यति यदात्मनाऽऽत्मान- मणोरणीयांसं द्योतमानं मनःक्षयात्पश्यति तदात्मनात्मानं दृष्ट्वा निरात्मा भवति निरात्मकत्वादसङ्ख्योऽयोनिश्चिन्त्यो मोक्षलक्षणमित्येतत्परं रहस्यम् इत्येवं ह्याह: चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् । प्रसन्नात्मात्मनि स्थित्वा सुखमव्ययमश्नुता इति ॥ ॥ २०॥ अथान्यत्राप्युक्तम्: ऊर्ध्वगा नाडी सुषुम्नाख्या प्राणसञ्चारिणी ताल्वन्तर्विच्छिन्ना तया प्राणोङ्कारमनोयुक्तयोर्ध्वमुत्क्रमेत् ताल्वध्याग्रं परिवर्त्य इन्द्रियाण्यसंयोज्य महिमा महिमानं निरीक्षेता ततो निरात्वकमेति निरात्मकत्वान्न सुखदुःखभाग्भवति केवलत्वं लभता इत्येवं ह्याह: परः पूर्वं प्रतिष्ठाप्य निगृहीतानिलं ततः । तीर्त्वा पारमपारेण पश्चाद्युञ्जीत मूर्ध्वनि ॥ ॥ २१॥ अथान्यत्राप्युक्तम्: द्वे वा व ब्रह्मणी अभिध्येये शब्दश्चाशब्दश्च अथ शब्देनैवाशब्दमाविष्क्रियते अथ तत्र ओमिति शब्दोऽनेनोर्ध्वमुत्क्रान्तोऽशब्दे निधनमेति अथाहैषा गतिरेतदमृतम् अतत्सायुज्यत्वम् निर्वृतत्वम् तथा चेति अथ यथोर्णनाभिस्तन्तुनोर्ध्वमुत्क्रान्तोऽवकाशं लभतीत्येवं वा व खल्वासावभिध्याता ओमित्यनेनोर्ध्वमुत्क्रान्तः स्वातन्त्र्यं लभते अन्यथा परे शब्दवादिनः: श्रवणाङ्गुष्ठयोगेनान्तर्हृदयाकाशशब्दमाकर्णयन्ति सप्तविधेयं तस्योपमा यथा नद्यः किङ्किणी कांस्यचक्रकभेक विःकृन्दिका वृष्टिर्निवाते वदतीति तं पृथग्लक्षणमतीत्य परेऽशब्देऽव्यक्ते ब्रह्मण्यस्तं गताः तत्र तेऽपृथग्धर्मिणोऽपृथग्विवेक्या यथा सम्पन्ना मधुत्वं नानारसा इत्येवं ह्याह: द्वे ब्रह्मणि वेदितव्ये शब्दब्रह्म परां च यत् । शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ॥ ॥ २२॥ अथान्यत्राप्युक्तम्: यः शब्दस्तदोमित्येतदक्षरम् यदस्याग्रं तच्छान्तमशब्दमभयमशोकमानन्दं तृप्तं स्थिरमचलममृतमच्युतं ध्रुवं विष्णुसञ्ज्ञितं सर्वापरत्वाय तदेता उपसीतेत्येवं ह्याह: योऽसौ परापरो देवा Oङ्कारो नाम नामतः । निःशब्दः शून्यभूतस्तु मूर्ध्नि स्थाने ततोऽभ्यसेत् ॥ ॥ २३॥ अथान्यत्राप्युक्तम्: धनुः शरीरम् ओमित्येतच्छरः शिखास्य मनः तमोलक्षणं भित्वा तमोऽतमाविष्टमागच्छति अथाविष्टं भित्वाऽलातचक्रमिव स्फुरन्तमादित्यवर्णमूर्जस्वन्तं ब्रह्म तमसः पर्यमपश्यद्यदमुष्मिन्नादित्येऽथ सोमेऽग्नौ विद्युति विभाति अथ खल्वेनं दृष्ट्वाऽमृतत्वं गच्छतीत्येवं ह्याह: ध्यानमन्तःपरे तत्त्वे लक्ष्येषु च निधीयते । अतोऽविशेषविज्ञानं विशेषमुपगच्छति ॥ मानसे च विलीने तु यत्सुखं चात्मसाक्षिकम् । तद्ब्रह्म चामृतं शुक्रं सा गतिर्लोक एव सः ॥ ॥ २४॥ अथान्यत्राप्युक्तम्: निद्रेवान्तर्हितेन्द्रियः शुद्धितमया धिया स्वप्न इव यः पश्यतीन्द्रियबिलेऽविवशः प्रणवाख्यं प्रणेतारं भारूपं विगतनिद्रं विजरं विमृत्युं विशोकं च सोऽपि प्रणवाख्यः प्रणेता भारूपः विगत निद्रः विजरः विमृत्युर्विशोको भवतीत्येवं ह्याह: एवं प्राणमथोङ्कारं यस्मात्सर्वमनेकधा । युनक्ति युञ्जते वापि यस्माद्योग इति स्मृतः ॥ एकत्वं प्राणमनसोरिन्द्रियाणां तथैव च । सर्वभावपरित्यागो योग इत्यभिधीयते ॥ ॥ २५॥ अथान्यत्राप्युक्तम्: यथा वाप्सु चारिणः शाकुनिकः सूत्रयन्त्रेणोद्धृत्योदरेऽग्नौ जुहोत्येवं वा व खल्विमान्प्राणानोमित्यनेनोद्धृत्यानामयेऽग्नौ जुहोति अतस्तप्तोर्विवसोऽथ यथा तप्तोर्वि सार्पिस्तृणकाष्ठसंस्पर्शे- नोज्ज्वलतीत्येवं वा व खल्वसावप्राणाख्यः प्राणसंस्पर्शेनोज्ज्वलति अथ यदुज्ज्वलत्येतद्ब्रह्मणो रूपं चैतद्विष्णोः परमं पदम् चैतद्रुद्रस्य रुद्रत्वमेतत्तदपरिमितधा चात्मानं विभज्य पूरयतीमां लोकानित्येवं ह्याह: वह्नेश्च यद्वत्खलु विस्फुलिङ्गाः सूर्यान्मयूखाश्च तथैव तस्य प्राणादयो वै पुनरेव तस्माद् अभ्युच्चरन्तीह यथाक्रमेण ॥ ॥ २६॥ अथान्यत्राप्युक्तम्:ब्रह्मणो वा वैतत्तेजः परस्यामृतस्याशरीरस्य यच्छरीरस्यौष्ण्यमस्यैतद्घृतमथाविः सन् नभसि निहितं वैतदेकाग्रेणैवमन्तर्हृदयाकाशं विनुदन्ति यत्तस्य ज्योतिरिव सम्पद्यतीति अतस्तद्भावम् अचिरेणैति भूमावयस्पिण्डं निहितं यथाऽचिरेणैति भूमित्वम् मृद्वत्संस्थमयस्पिण्डं यथाग्न्ययस्कारादयो नाभिभवन्ति प्रणश्यति चित्तं तथाश्रयेण सहैवमित्येवं ह्याह: हृद्याकाशमयं कोशमानन्दं परमालयम् । स्वं योगश्च ततोऽस्माकं तेजश्चैवाग्निसूर्ययोः ॥ ॥ २७॥ अथान्यत्राप्युक्तम्: भूतेन्द्रियार्थानतिक्रम्य ततः प्रव्रज्याज्यं धृतिदण्डं धनुर्गृहीत्वाऽनभिमानमयेन चैवेषुणा तं ब्रह्म द्वारपारं निहत्याद्यं सम्मोहमौली तृष्णेर्ष्याकुण्डली तन्द्रीराघवेत्र्यभिमानाध्यक्षः क्रोधज्यं प्रलोभदण्डं धनुर्गृहीत्वेच्छामयेन चैवेषुणेमानि खलु भूतानि हन्ति तं हत्वोङ्कारप्लवेनान्तर्हृदयाकाशस्य पारं तीर्त्वाविर्भूते अन्तराकाशे शनकैरवटैवावटकृद्धातुकामः संविशत्येवं ब्रह्मशालां विशेत् ततश्चतुर्जालं ब्रह्मकोशं प्रणुदेत् गुर्वागमेनेति: अतः शुद्धः पूतः शून्यः शान्तोऽप्राणो निरात्माऽनन्तोऽक्षय्यः स्थिरः शाश्वतोऽजः स्वतन्त्रः स्वे महिम्नि तिष्ठति अतः स्वे महिम्नि तिष्ठमानम् दृष्ट्वाऽवृत्तचक्रमिव सञ्चारचक्रमालोकयति इत्येवं ह्याह: षड्भििर्मासैस्तु युक्तस्य नित्यमुक्तस्य देहिनः अनन्तः परमो गुह्यः सम्यग्योगः प्रवर्तते ॥ रजस्तमोभ्यां विद्धस्य सुसमिद्धस्य देहिनः पुत्रदारकुटुम्बेषु सक्तस्य न कदाचन ॥ ॥ २८॥ एवमुक्त्वाऽन्तर्हृदयः शकायन्यस्तस्मै नमस्कृत्वाऽनया ब्रह्मविद्यया राजन् ब्रह्मणः पन्थानमारूढाः पुत्राः प्रजापतेरिति सन्तोषं द्वन्द्वतितिक्षां शान्तत्वं योगाभ्यासादवाप्नोतीति एतद्गुह्यतमं नापुत्राय नाशिष्याय नाशान्ताय कीर्तयेदिति अनन्यभक्ताय सर्वगुणसम्पन्नाय दद्यात् ॥ ॥ २९॥ ॐ शुचौ देशे शुचिः सत्त्वस्थः सदधीयानः सद्वादी सद्ध्यायी सद्याजी स्यादिति । अतः सद्ब्रह्मणि सत्यभिलाषिणि निर्वृत्त्योऽनस्तत्फलच्छिन्नपाशो निराशः परेष्वात्मवद्विगतभयो निष्कामोऽक्षय्यमपरिमितं सुखमाक्रम्य तिष्ठति । परमं वै शेवधेरिव परस्योद्धरणं यन्निष्कामत्वम् । स हि सर्वकाममयः पुरुषोऽध्यवसायसङ्कल्पाभिमानलिङ्गो बद्दः । अतस्तद्विपरीतो मुक्तः । अत्रैक आहुर्गुणः प्रकृतिभेदवशासध्यवसायात्मबन्धमुपागतो। अध्यवसायस्य दोषक्षयाद्धि मोक्षः मनसा ह्येव पश्यति मनसा शृणोति कामः सङ्कल्पो विचिकित्सा श्रद्धाऽश्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीरित्येतत्सर्वं मन एव गुणौघैरुह्यमानः कलुषीकृतश्चास्थिरश्चलो लुप्यमानः सस्पृहो व्यग्रश्चाभिमानित्वं प्रयात इति अहं सो ममेदमित्येवं मन्यमानो निबध्नात्यात्मनात्मान्ं जालेनेव खेचरः । अतः पुरुषोऽध्यावसायसङ्कल्पाबिमानलिङ्गो बद्दः अतस्तद्विपरीतो मुक्तः तस्मान्निरध्यवसायो निःसङ्कल्पो निरभिमानस्तिष्ठेत् एतन्मोक्षलक्षणम् एषात्र ब्रह्मपदवी एषोऽत्र द्वारविवरोऽनेनास्य तमसः पारं गमिष्यति । अत्र हि सर्वे कामाः समाहिता इत्यत्रोदाहरन्ति: यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह । बुद्धिश न विचेष्टते तामाहुः परमां गतिम् ॥ एतदुक्त्वान्तर्हृदयः शाकायन्यस्तस्मै नमस्कृत्वा यथावदुपचारी कृतकृत्यो मरुदुत्तरायणं गतो न ह्यत्रोद्वर्त्मना गतिः एषोऽत्र ब्रह्मपथः सौरं स्द्वारं भित्त्वोर्द्ध्वेन विनिर्गता इत्यत्रोदाहरन्ति: अनन्ता रश्मयस्तस्य दीपवद्यः स्थितो हृदि । सितासिताः कद्रुनीलाः कपिला मृदुलोहिताः ॥ ऊर्ध्वमेकः स्थितस्तेषां यो भिभित्वा सूर्यमण्डलम् । ब्रह्मलोकमतिक्रम्य तेन यान्ति परां गतिम् ॥ यदस्यान्यद्रश्मिशतमूर्ध्वमेव व्यवस्थितम् । तेन देवनिकायानां स्वधामानि प्रपद्यते ॥ ये नैकरूपाश्चाधस्ताद्रश्मयोऽस्य मृदुप्रभाः । इह कर्मोपभोगाय तैः संसरति सोऽवषः । तस्मात्सर्गस्वर्गापवर्गहेतुर्भगवानसावादित्य इति ॥ ॥ ३०॥ किमात्मकानि वा एतानीन्द्रियाणि प्रचरन्त्युद्गन्ता चैतेषामिह को नियन्ता वेत्याह । प्रत्याहात्मात्मकानीत्यात्मा ह्येषामुद्गन्ता वाप्सरसो भानवीयाश्च मरीचयो नाम अथ पञ्चभिः रश्मिभिर्विषयानत्ति कतम आत्मेति योऽयं शुद्धः पूतः शून्यः शान्तादिलक्षणोक्तः स्वकैर्लिङ्गैरुपगृह्यः तस्यैतल्लिङ्गमलिङ्गस्याग्नेर्यदौष्ण्यमाविष्टं चापां यः शिवतमोरस इत्येके । अथ वाक्ष्रोत्रं चक्षुर्मनः प्राण इत्येके, अथ बुद्धिर्धृतिः स्मृतिः प्रज्ञा तदित्येके अथ ते एतस्यैवं यथैवेह बीजस्याङ्कुरावाथधूमार्चिर्विष्फुलिङ्गा इवाग्नेश्चेति अत्रोदाहरन्ति: वह्नेश्च यद्वत्खलु विष्फुलिङ्गाः सूर्यान्मयूखाश्च तथैव तस्य । प्राणादयो वै पुनरेव तस्मादभ्युच्चरन्तीह यथाक्रमेण ॥ ॥ ३१॥ तस्माद्वा एतस्मादात्मनि सर्वे प्राणाः सर्वे लोकाः सर्वे वेदाः सर्वे देवाः सर्वाणि च भूतान्युच्चरन्ति तस्योपनिषत्सत्यस्य सत्यमिति अथ यथार्द्रैधाग्नेरभ्याहितस्य पृथग्धूमा निश्चरन्त्येवं वा एतस्य महतो भूतस्य निःश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरसा इतिहासः पुराणम् विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानान्यस्यैवैतानि विश्वा भूतानि ॥ ३२॥ पञ्चेष्टको वा एषोऽग्निः संवत्सरः तस्येमा इष्टका यो वसन्तो ग्रीष्मो वर्षाः शरद्धेमन्तः स शिरःपक्षसीपृच्छपृष्टवान् एषोऽग्निः पुरुषविदः सेयं प्रजापतेः प्रथमा चितिः करैर्यजमानमन्तरिक्षमुत्क्षिओप्त्वा वायवे प्रायच्छत् प्राणो वै वायुः प्राणोऽग्निस्तस्येमा इष्टका यः प्राणो व्यानोऽपानः समान उदानः स शिरःपक्षसीपृष्ठपुच्छवानेषोऽग्निः पुरुषविदस्तदिदमन्तरिक्षं प्रजापतेर्द्वितीया चितिः करैर्यजमानं दिवमुत्क्षिप्तेन्द्राय प्रायच्छत् असौ वा आदित्य इन्द्रः सैषोऽग्निः तस्येमा इष्टका यदृग्यजुः सामाथर्वाङ्गिरसा इतिहासं पुराणं स शिरःपक्षसीपुच्छपृष्ठवानेषोऽग्निः पुरुषविदः सैषा द्यौः प्रजापतेस्तृतीया चितिः करैर्यजमानस्यात्मविदेऽवदानं करोति यथात्मविदुत्क्षिप्य ब्रह्मणे प्रायच्छत् तत्रानन्दी मोदी भवति ॥ ३३॥ पृथिवीगार्हपत्योऽन्तरिक्षं दक्षिणाग्निर्द्यौराहवनीयः तत एव पवमानपावकशुचय आविष्कृतमेतेनास्य यज्ञम् यतः पवमानपावकशुचिसङ्घातो हि जाठरः तस्मादग्निर्यष्टव्यः चेतव्यः स्तोतव्योऽभिध्यातव्यः यजमानो हविर्गृहीत्वा देवताभिध्यानमिच्छति: हिरण्यवर्णः शकुनो हृद्यादित्ये प्रतिष्ठितः मद्गुर्हंसस्तेजोवृषः सोऽस्मिन्नग्नौ यजामहे इति चापि मन्त्रार्थं विचिनोति । तत्सवितुर्वरेण्यं भर्गोऽस्याभिध्येयं यो बुद्ध्यन्तस्थो ध्यायीह मनःशान्तिपदमनुसरत्यात्मन्येव धत्तेऽत्रेमे श्लोका भवन्ति: १ यथा निरिन्धनो वह्निः स्वयोनावुपशाम्यते तथा वृत्तिक्षयाच्चित्तं स्वयोनावुपशाम्यते । २ स्वयोनावुपशान्तस्य मनसः सत्यकामतः इन्द्रियार्थविमूढस्यानृताः कर्मवशानुगाः । ३ चित्तमेव हि संसारम् तत्प्रयत्नेन शोधयेत् यच्चित्तस्तन्मयो भवति गुह्यमेतत्सनातनम् । ४ चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् प्रसन्नात्मात्मनि स्थित्वा सुखमव्ययमश्नुते । ५ समासक्तं यथा चित्तं जन्तोर्विषयगोचरे यद्येवं ब्रह्मणि स्यात्तत्को न मुच्येत बन्धनात् । ६ मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च अशुद्धं कामसम्पर्कात् शुद्धं कामविवर्जितम् । ७ लय विक्षेपरहितं मनः कृत्वा सुनिश्चलम् यदा यात्यमनीभावं तदा तत्परमं पदम् । ८ तावन्मनो निरोद्धव्यं हृदि यावत्क्षयं गतम् एतज्ज्ञानं च मोक्षं च शेषान्ये ग्रन्थविस्तराः । ९ समाधिनिर्धौतमलस्य चेतसो निवेशितस्यात्मनि यत्सुखं भवेत् न शक्यते वर्णयितुं गिरा तदा स्वयं तदन्तःकरणेन गृह्यते । १० अपामापोऽग्निरग्नौ वा व्योम्नि व्योम न लक्षयेत् एवमन्तर्गतं यस्य मनः स परिमुच्यते । ११ मन एव मनुष्याणं कारणं बन्धमोक्षयोः बन्धाय विषयासङ्गिं मोक्षो निर्विषयं स्मृतम् । अतोऽनग्निहोत्र्यनग्निचिदज्ञानभिध्यायिनां ब्राह्मणः पदव्योमानुस्मरणं विरुद्धम् तस्मादग्निर्यष्टव्यः चेतव्यः स्तोतव्योऽभिध्यातव्यः ॥ ३४॥ नमोऽग्नये पृथिवी क्षिते लोकस्मृते लोकम्स्मै यजमानाय धेहि नमो वायवेऽन्तरिक्षक्षिते लोकस्मृते लकमस्मै यजमानाय धेहि नम आदित्याय दिविक्षिते लोकस्मृते लोकमस्मै यजमानाय धेहि नमो ब्रह्मणे सर्वक्षिते सर्वस्मृते सर्वमस्मै यजमानाय धेहि हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् तत्त्वं पूषन्नपावृणु सत्यधर्माय विष्णवे योऽसा आदित्ये पुरुषः सोऽसा अहम् एष ह वै सत्यधर्मो यदादित्यस्य आदित्यत्वं तच्छुक्लम् पुरुषम् अलिङ्गम् नभसोऽन्तर्गतस्य तेजसोंऽशमात्रमेतद्यदादित्यस्य मध्य इवेत्य् अक्षिण्यग्नौ चैतद्ब्रह्मैतदमृतमेतद्भर्गः एतत्सत्यधर्मो नभसोऽन्तर्गतस्य तेजसोंऽशमात्रमेतद्यदादित्यस्य मध्ये अमृतं यस्य हि सोमः प्राणा वा अप्ययङ्कुरा एतक़्द्ब्रह्मैतदमृतमेतद्भर्गः एतत्सत्यधर्मो नभसोऽन्तर्गतस्य तेजसोऽंशमात्रम् एतद्यदादित्यस्य मध्ये यजुर्दीप्यत्यौमापोज्योतिरसोऽमृतम्ब्रह्म भूर्भुवः स्वरोम् । अष्टपादं शुचिं हंसं त्रिसूत्रमणुमव्ययम् द्विधर्मोऽन्धं तेजसेन्धं सर्वं पश्यन्पश्यति नभसोऽन्तर्गतस्य तेजसोऽन्शमात्रमेतद्यदादित्यस्य मध्ये उदित्वा मयूखे भवत एतत्सवित्सत्यधर्म एतद्यजुरेतत्तप एतदग्निरेतद्वायुरेतत्प्राण एतदाप एतच्चन्द्रमा एतच्छुक्रमेतदमृतमेतद्ब्रह्मविषयमेतद्भानुरर्णवस्तस्मिन्नेव यजमानः सैन्धव इव व्लीयन्त एषा वै ब्रह्मैकतात्र हि सर्वे कामाः समाहिता इत्यत्रोदाहरन्ति: अंशुधारय इवाणुवातेरितः संस्फुरत्यसावन्तर्गः सुराणाम् यो हैवंवित्स सवित् स द्वैतवित् सैकधामेतः स्यात्तदात्मकश्च: ये विन्दव इवाभ्युच्चरन्त्यजस्रम् विद्युदिवाभ्रार्चिषः परमे व्योमन् तेऽऋचिषो वै यशस आश्रयवासाज्जटाभिरूपा इव कृष्णवर्त्मनः ॥ ३५॥ द्वे वा व खल्वेते ब्रह्मज्योतिषो रूपके शान्तमेकं समृद्धं चैकम् अथ यच्छन्तं तस्याधारं खम् अथ यत्समृद्धमिदं तस्यान्नम् तस्मान्मन्त्रौषधाज्यामिषपुरोडाशस्थालीपाकादिभिर्यष्टव्यमन्त- र्वेद्यामास्न्यवशिष्टैरन्नपानैश्चास्यमाहवनीयमिति मत्वा तेजसः समृद्ध्यै पुण्यलोकविजित्यर्थायामृतत्वाय चात्रोदाहरन्ति: अग्निहोत्रं जुहुयात्स्वर्गकामो यमराज्यमग्निष्टोमेनाभिययति सोमराज्यमुक्थेन सूर्यराज्यं षोडशीना स्वाराज्यमतिरात्रेण प्राजापत्यमासहस्रसंवत्सरान्तक्रतुनेति: वर्त्याधारस्नेहयोगाद्यथा दीपस्य संस्थितिः । अन्तर्याण्डोपयोगादिमौ स्थितावात्मशिची तथा ॥ ॥ ३६॥ तस्मादोमित्यनेनैतदुपासीतापरिमितं तेजस्तत्त्रेधभिहितमग्नावादित्ये प्राणेऽथैषा नाड्यन्नबहुमित्येषाग्नौ हुतमादित्यं गमयति अतो यो रसोऽस्रवत् स उद्गीथं वर्षति तेनेमे प्राणाः प्राणेभ्यः प्रजा इत्यत्रोदाहरन्ति: यद्धविरग्नौ हूयते तदादित्यं गमयति तत्सूर्यो रश्मिभिर्वर्षति तेनान्नं भवति अन्नाद्भूतानामुत्पत्तिरित्येवं ह्याह: अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठते । आदित्याज्जायते वृष्टिर्वृष्टेरन्नं ततः प्रजाः ॥ ॥ ३७॥ अग्निहोत्रं जुह्वानो लोभजालं भिनत्ति अतः सम्मोहं छित्वा न क्रोधान्स्तुन्वानः काममभिध्यायमानस्ततश्चतुर्जालं ब्रह्मकोशं भिन्ददतः परमाकाशमत्र हि सौर सौम्याग्नेयसात्विकानि मण्डलानि भित्त्वा ततः शुद्धः सत्त्वान्तरस्थमचलममृतमच्युतं ध्रुवं विष्णुसञ्ज्ञितम् सर्वापरं धाम सत्यकामसर्वज्ञत्वसंयुक्तम् स्वतन्त्रम् चैतन्यम् स्वे महिम्नि तिष्ठमानं पश्यति अत्रोदाहरन्ति: रविमध्ये स्थितः सोमः सोममध्ये हुताशनः । तेजोमध्ये स्थितं सत्त्वं सत्त्वमध्ये स्थितोऽच्युतः ॥ शरीरप्रादेशाङ्गुष्ठमात्रमणोरप्यन्वयं ध्यात्वातःपरमतां गच्छति अत्र हि सर्वे कामाः समाहिता इति अत्रोदाहरन्ति: अङ्गुष्ठप्रादेशशरीरमात्रं प्रदीपप्रतापवद्विस्त्रिधा हि तद्ब्रह्माभिष्टूयमानं महो देवो भुवनान्याविवेश । ॐ नमो ब्रह्मणे नमः ॥ ॥ ३८॥ इति षष्ठः प्रपाठकः ॥"},{"ref":"48.9","t":"प्रपाठक ७ । अग्निर्गायत्रं त्रिवृद्रथन्तरं वसन्तः प्राणो नक्षत्राणि वसवः पुरस्तादुद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विश्नति अन्तर्विवएणेक्षन्ति अचिन्त्योऽमूर्तो गभीरो गुणभुग्भयोऽनिर्वृत्तिर्योगीश्वरः सर्वज्ञो मघोऽप्रमेयोऽनाद्यन्तः श्रीमान् अजो धीमाननिर्देश्यः सर्वसृक् सर्वस्यात्मा सर्वभुक् सर्वस्येशानः सर्वस्यान्तरान्तरः ॥ १॥ इन्द्रस्त्रिष्टुप् पञ्चदशो बृहद्ग्रीष्मो व्यानः सोमो रुद्रा दक्षिणत उद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेण ईक्षन्ति: अनाद्यन्तोऽपरिमितोऽपरिच्छिन्नोऽपरप्रयोज्यः स्वतन्त्रोऽलिङ्गोऽमूर्तोऽनन्तशक्तिर्धाता भास्करः ॥ २॥ मरुतो जगती सप्तदशो वैरूपम् वर्षा अपानः शुक्र आदित्याः पश्चादुद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति तच्छान्तमशब्दमभयमशोकमानन्दम् तृप्तम् स्थिरमचलममृतमच्युतम् ध्रुवम् विष्णुसञ्ज्ञितम् सर्वापरं धाम ॥ ३॥ विश्वे देवा अनुष्टुबेकविंशो वैराजः शरत्समानो वरुणः साध्या उत्तरत उद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति अन्तःशुद्धः पूतः शून्यः शान्तोऽप्राणो निरात्मानन्तः ॥ ४॥ मित्रावरुणौ पङ्क्तिस्त्रिणवत्रयस्त्रिंशो शाक्वररैवते हेमन्त शिशिरा उदानोऽङ्गिरसश्चन्द्रमा ऊर्ध्वा उद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति प्रणवाख्यं प्रणेतारम् भारूपम् विगतनिद्रम् विजरम् विमृत्युम् विशोकम् ॥ ५॥ शनिराहुकेतुरगरक्षोयक्षनरविहगशरभेभादयोऽधस्तादुद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति यः प्राज्ञो विधरणः सर्वान्तरोऽक्षरः शुद्धः पूतः भान्तः क्षान्तः शान्तः ॥ ६॥ एष हि खल्वात्मन्तर्हृदयेऽणीयानिद्धोऽग्निरिव विश्वरूपोऽस्यैवान्नमिदं सर्वमस्मिन्नोता इमाः प्रजाः एष आत्मापहतपाप्मा विजरो विमृत्युर्विशोकोऽविचिकित्सोऽविपाशः सत्यसङ्कल्पः सत्यकामः एष परमेश्वरः एष भूताधिपतिः एष भूतपालः एष सेतुः विधरणः एष हि खल्वात्मेशानः शम्भुर्भवओरुद्रः प्रजापतिर् विश्वसृखिरण्यगर्भः सत्यं प्राणो हंसः शस्ताच्युतो विष्णुर्नारायणः यश्चैषोऽग्नौ यश्चायं हृदयेवयश्चासावादित्ये स एष एकः तस्मै ते विश्वरूपाय सत्ये नभसि हिताय नमः ॥ ७॥ अथेदानीं ज्ञानोपसर्गा राजन्मोहजालस्यैष वै योनिः यदस्वर्गैः सह स्वर्गस्यैष वाट्ये पुरस्तादुक्तेऽप्यधः स्तम्बेनाश्लिष्यन्ति अथ ये चान्ये ह नित्यप्रमुदिता नित्यप्रवसिता नित्ययाचनका नित्यं शिल्पोपजीविनोऽथ ये चान्ये ह पुरयाचका अयाज्ययाचकाः शुद्रशिष्याः शूद्रश्च शास्त्रविद्वांसोऽथ ये चान्ये ह चाटजटनटभटप्रव्रजितरङ्गावतारिणो राजकर्मणि पतितादयोऽथये चान्ये ह यक्षराक्षसभूतगणपिशाचोरगग्रहादीनामर्थं पुरस्कृत्य शमयाम इत्येवं ब्रुवाणा अथ ये चान्ये ह वृथा कषायकुण्डलिनः कापालिनोऽथ ये चान्ये ह वृथा तर्कदृष्टान्तकुहकेन्द्रजालैर्वैदिकेषु परिस्थातुमिच्छन्ति तैः सह न संवस्त् प्रकाश्यभूता वै ते तस्करा अस्वर्ग्या इत्येवं ह्याह: नैरात्म्यवादकुहकैर्मिथ्यादृष्टान्तहेतुभिः । भ्राम्यन्लोको न जानाति वेदविद्यान्तरन्तु यत् ॥ ॥ ८॥ बृहस्पतिर्वै शुक्रो भूत्वेन्द्रस्याभयायासुरेभ्यः क्षयायेमामविद्यामसृजत् तया शिवमशिवमित्युद्दिशन्त्यशिवं शिवमिति वेदादिशास्त्रहिंसकधर्माभिध्यानमस्त्विति वदन्ति अतो नैनामभिधीयेतान्यथैषा बन्ध्येवैषा रतिमात्रं फलमस्या वृत्तच्युतस्येव नारम्भणीयेत्येवं ह्याह: दूरमेते विपरीते विषूची अविद्या या च विद्येति ज्ञाता । विद्याभीप्सितुं नचिकेतसं मन्ये न त्वा कामा बहवो लोलुपन्ते ॥ विद्यां चाविद्यां च यस्तद्वेदोभयं सह । अविद्यया मृत्युं तीर्त्वा विद्यया अमृतमश्नुते ॥ अविद्यायामन्तरे वेष्ट्यमानाः स्वयं धीराः पण्डितं मन्यमानाः । दन्द्रम्यमानाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥ ॥ ९॥ देवासुरा ह वै य आत्मकामा ब्रह्मणोऽन्तिकं प्रयाताः तस्मै नमस्कृत्वोचुः भगवन् वयमात्मकामाः स त्वं नो ब्रूहीति अतश्चिरं ध्यात्वाऽमन्यतान्यतामानो वै तेऽसुरा अतोऽन्यतममेतेषामुक्तम् तदिमे मूढा उपजीवन्त्यभिष्वङ्गिणस्तर्याभिघातिनोऽनृताभिशंसिनः सत्यमिवानृतं पश्यन्तीन्द्रजालवदित्यतो यद्वेदेष्वाभिहितं तत्सत्यं यद्वेदेषूक्तं तद्विद्वांस उपजीवन्ति तस्माद्ब्राह्मणो नावैदिकमधीयीतायमर्थः स्यादिति ॥ १०॥ एतद्वा व तत्स्वरूपं नभसः खेऽन्तर्भूतस्य यत्परं तेजस्तत्त्रेधाभिहितमग्ना आदित्ये प्राण एतद्वा व तत्स्वरूपं नभसः खेऽन्तर्भूतस्य यदोमित्येतदक्षरमनेनैव तदुद्बुध्न्यति उदयति उच्छ्वसति अजस्रं ब्रह्मधीयालम्बं वात्रैवैतत्समीरणे नभसि प्रसाखयैवोत्क्रम्य स्कधात्स्कन्धमनुसर्त्यप्सु प्रक्षेपको लवणस्येव घृतस्य चौष्ण्यमिवाभिध्यातुर्विस्तृतिरिवैतदित्यात्रोदाहरन्ति: अथ कस्मादुच्यते वैद्युतो यस्मादुच्चारितमात्र एव सर्वं शरीरं विद्योतयति तस्मादोमित्यनेनैतदुपासीतापरिमितं तेजः । १ पुरुषश्चक्षुषो योऽयं दक्षिणोऽक्षिण्यवस्थितः । इन्द्रोऽयमस्य जायेयं सव्ये चाक्षिण्यवस्थिता ॥ २ समागमस्तयोरेव हृदयान्तर्गते सुषौ । तेजस्तल्लोहितस्यात्र पिण्ड एवोभयोस्तयोः ॥ ३ हृदयादायाति तावच्चक्षुष्यस्मिन्प्रतिष्ठिता । सारणी सा तयोर्नाडी द्वयोरेका द्विधा सती ॥ ४ मनः कायाग्निमाहन्ति स प्रेरयति मारुतम् । मारुतस्तूरसि चरन्मन्द्रं जनयति स्वरम् ॥ ५ खजाग्नियोगाद् हृदि सम्प्रयुक्तमणोर्ह्यणुर्द्विरणुः कण्ठदेशे । जिह्वाग्रदेशे त्र्यणुकं च विद्धि विनिर्गतं मातृकमेवमाहुः ॥ ६ न पश्यन्मृत्युम्ं पश्यति न रोगं नोत दुःखताम् । सर्वं हि पश्यन्पश्यति सर्वमाप्नोति सर्वशः ॥ ७ चाक्षुषः स्वप्नचारी च सुप्तः सुप्तात्परश्च यः । भेदाश्चैतेऽस्य चत्वारस्तेभ्यस्तुर्यं महत्तरम् ॥ ८ त्रिष्वेकपाच्चरेद्ब्रह्म त्रिपाच्चरति चोत्तरे । सत्यानृतोपभोगार्थाः द्वैतीभावो महात्मन इति द्वैतीभावो महात्मन इति ॥ ॥ ११॥ इति सप्तमः प्रपाठकः ॥ ॐ आप्यायन्त्विति शान्तिः ॥ इति मैत्रायण्युपनिषत्समाप्ता ॥"},{"ref":"48.10","t":"॥ मैत्रायण्युपनिषत् ॥ ॥ अथ मैत्रायण्युपनिषत् ॥ सामवेदीय सामान्य उपनिषत् ॥ वैराग्योत्थभक्तियुक्तब्रह्ममात्रप्रबोधतः । यत्पदं मुनयो यान्ति तत्त्रैपदमहं महः ॥ ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोतमथो बलमिन्द्रियाणि च । सर्वाणि सर्वं ब्रह्मोपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरणमस्त्वनिराकरणं मेस्तु तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ मैत्रायणी कौषितकी बृहज्जाबालतापनी । कालाग्निरुद्रमैत्रेयी सुबालक्षुरमन्त्रिका । ॐ बृहद्रथो ह वै नाम राजा राज्ये ज्येष्ठं पुत्रं निधापयित्वेदमशाश्वतं मन्यमानः शारीरं वैराग्यमुपेतोऽरण्यं निर्जगाम स तत्र परमं तप आस्थायादित्यमीक्षमाण ऊर्ध्वबाहुस्तिष्ठत्यन्ते सहस्रस्य मुनिरन्तिकमाजगामाग्निरिवाधूमकस्तेजसा निर्दहन्निवात्मविद्भगवाञ्छाकायन्य उत्तिष्ठोत्तिष्ठ वरं वृणीश्वेति राजानमब्रवीत्स तस्मै नमस्कृत्योवाच भगवन्नाहमात्मवित्त्वं तत्त्वविच्छृणुमो वयं स त्वं नो ब्रूहीत्येतद्वृतं पुरस्तादशक्यं मा पृच्छ प्रश्नमैक्ष्वाकान्यान्कामान्वृणीश्वेति शाकायन्यस्य चरणवभिमृश्यमानो राजेमां गाथां जगाद ॥ १॥ भगवन्नस्थिचर्मस्नायुमज्जामांसशुक्रशोणितश्लेष्माश्रुदू षिते विण्मूत्रवातपित्तकफसङ्घाते दुर्गन्धे निःसारेऽस्मिञ्छरीरे किं कामोपभोगैः ॥ २॥ कामक्रोधलोभभयविषादेर्ष्येष्टवियोगानिष्टसम्प्रयोगक्षु त्पिपासाजरामृत्युरोगशोकाद्यैरभिहतेऽस्मिञ्छरीरे किं कामोपभोगैः ॥ ३॥ सर्वं चेदं क्षयिष्णु पश्यामो यथेमे दंशमशकादयस्तृणवन्नश्यतयोद्भूतप्रध्वंसिनः ॥ ४॥ अथ किमेतैर्वा परेऽन्ये महाधनुर्धराश्चक्रवर्तिनः केचित्सुद्युम्नभूरिद्युम्नेन्द्रद्युम्नकुवलयाश्वयौवनाश्ववद्धिया श्वाश्वपतिः शशबिन्दुर्हारिश्चन्द्रोऽम्बरीषो ननूक्तस्वयातिर्ययातिनरण्योक्षसेनोत्थमरुत्तभरतप्रभृतयो राजानो मिषतो बन्धुवर्गस्य महतीं श्रियं त्यक्त्वास्माल्लोकादमुं लोकं प्रयान्ति ॥ ५॥ अथ किमेतैर्वा परेऽन्ये गन्धर्वासुरयक्षराक्षसभूतगणपिशाचोरगग्रहादीनां निरोधनं पश्यामः ॥ ६॥ अथ किमेतैर्वान्यानां शोषणं महार्णवानां शिखरिणां प्रपतनं ध्रुवस्य प्रचलनं स्थानं वा तरूणां निमज्जनं पृथिव्याः स्थानादपसरणं सुराणं सोऽहमित्येतद्विधेऽस्मिन्संसारे किं कामोपभोगैर्यैरेवाश्रितस्यासकृदिहावर्तनं दृश्यत इत्युद्धर्तुमर्हसीत्यन्धोदपानस्थो भेक इवाहमस्मिन्संसारे भगवंस्त्वं नो गतिस्त्वं नो गतिः ॥ ७॥ इति प्रथमः प्रपाठकः ॥"},{"ref":"48.11","t":"अथ भगवाञ्छाकायन्यः सुप्रीतोऽब्रवीद्राजानं महाराज बृहद्रथेक्ष्वाकुवंशध्वजशीर्षात्मजः कृतकृत्यस्त्वं मरुन्नाम्नो विश्रुतोऽसीत्ययं वा व खल्वात्मा ते कतमो भगवान्वर्ण्य इति तं होवाच इति ॥ १॥ य एषो बाह्यावष्टम्भनेनोर्ध्वमुत्क्रान्तो व्यथमानोऽव्यथमानस्तमः प्रणुदत्येष आत्मेत्याह भगवानथ य एष सम्प्रसादोऽस्माञ्छरीरात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति ॥ २॥ अथ खल्वियं ब्रह्मविद्या सर्वोपनिषद्विद्या वा राजन्नस्माकं भगवता मैत्रेयेण व्याख्याताहं ते कथयिष्यामीत्यथापहतपाप्मानस्तिग्मतेजस ऊर्ध्वरेतसो वालखिल्या इति श्रुयन्तेऽथैते प्रजापतिमब्रुवन्भगवञ्शकटमिवाचेतनमिदं शरीरं कस्यैष खल्वीदृशो महिमातीन्द्रियभूतस्य येनैतद्विधमिदं चेतनवत्प्रतिष्ठापितं प्रचोदयितास्य को भगवन्नेतदस्माकं ब्रूहीति तान्होवाच ॥ ३॥ यो ह खलु वाचोपरिस्थः श्रूयते स एव वा एष शुद्धः पूतः शून्यः शान्तो प्राणोऽनीशत्माऽनन्तोऽक्षय्यः स्थिरः शाश्वतोऽजः स्वतन्त्रः स्वे महिम्नि तिष्ठत्यनेनेदं शरीरं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति ते होचुर्भगवन्कथमनेनेदृशेनानिच्छेनैतद्विधमिदं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति कथमिति तान्होवाच ॥ ४॥ स वा एष सूक्ष्मोऽग्राह्योऽदृश्यः पुरुषसञ्ज्ञको बुद्धिपूर्वमिहैवावर्ततेंऽशेन सुषुप्तस्यैव बुद्धिपूर्वं निबोधयत्यथ योह खलु वावाइतस्यांशोऽयं यश्चेतनमात्रः प्रतिपूरुषं क्षेत्रज्ञः सङ्कल्पाध्यवसायाभिमानलिङ्गः प्रजापतिर्विश्वक्षस्तेन चेतनेनेदं शरीरं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति ते होचुर्भगवन्नीदृशस्य कथमंशेन वर्तनमिति तान्होवाच ॥ ५॥ प्रजापतिर्वा एषोऽग्रेऽतिष्ठत्स नारमतैकः स आत्मनमभिध्यायद्बव्हीः प्रजा असृजत्त अस्यैवात्मप्रबुद्धा अप्राणा स्थाणुरिव तिष्ठमाना अपश्यत्स नारमत सोऽमन्यतैतासं प्रतिबोधनायाभ्यन्तरं प्राविशानीत्यथ स वायुमिवात्मानं कृत्वाभ्यन्तरं प्राविशत्स एको नाविशत्स पञ्चधात्मानं प्रविभज्योच्यते यः प्राणोऽपानः समान उदानो व्यान इति ॥ ६॥ अथ योऽयमूर्ध्वमुत्क्रामतीत्येष वाव स प्राणोऽथ योयमावञ्चं सङ्क्रामत्वेष वाव सोऽपानोऽथ योयं स्थविष्ठमन्नधातुमपाने स्थापयत्यणिष्ठं चाङ्गेऽङ्गे समं नयत्येष वाव स समानोऽथ योऽयं पीताशितमुद्गिरति निगिरतीति चैष वाव स उदानोऽथ येनैताः शिरा अनुव्याप्ता एष वाव स व्यानः ॥ ७॥ अथोपांशुरन्तर्याम्यमिभवत्यन्तर्याममुपांशुमेतयोरन्तराले चौष्ण्यं मासवदौष्ण्यं स पुरुषोऽथ यः पुरुषः सोऽग्निर्वैश्वानरोऽप्यन्यत्राप्युक्तमयमग्निर्वैश्वानरो योऽयमनन्तः पुरुषो येनेदमन्नं पच्यते यदिदमद्यते तस्यैष घोषो भवति यदेतत्कर्णावपिधाय शृणोति स यदोत्क्रमिष्यन्भवति नैनं घोषं शृणोति ॥ ८॥ स वा एष पञ्चधात्मानं प्रविभज्य निहितो गुहायां मनोमयः प्राणशरीरो बहुरूपः सत्यसं कल्प आत्मेति स वा एषोऽस्य हृदन्तरे तिष्ठन्नकृतार्थोऽमन्यतार्थानसानि तत्स्वानीमानि भित्त्वोदितः पञ्चभी रश्मिभिर्विषयानत्तीति बुद्धीन्द्रियाणि यानीमान्येतान्यस्य रश्मयः कर्मेन्द्रियाण्यस्य हया रथः शरीरं मनो नियन्ता प्रकृतिमयोस्य प्रतोदनेन खल्वीरितं परिभ्रमतीदं शरीरं चक्रमिव मृते च नेदं शरीरं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति ॥ ९॥ स वा एष आत्मेत्यदो वशं नीत इव सितासितैः कर्मफलैरभिभूयमान इव प्रतिशरीरेषु चरत्यव्यक्तत्वात्सूक्ष्मत्वाददृश्यत्वादग्राह्यत्वान्निर्ममत्वा च्चानवस्थोऽकर्ता कर्तेवावस्थितः ॥ १०॥ स वा एष शुद्धः स्थिरोऽचलश्चालेपोऽव्यग्रो निःस्पृहः प्रेक्षकवदवस्थितः स्वस्य चरितभुग्गुणमयेन पटेनात्मानमन्तर्धीयावस्थित इत्यवस्थित इति ॥ २.११॥ इति द्वितीयः प्रपाठकः ॥"},{"ref":"48.12","t":"ते होचुर्भगवन्यद्येवमस्यात्मनो महिमानं सूचयसीत्यन्यो वा परः कोऽयमात्मा सितासितैः कर्मफलैरभिभूयमानः सदसद्योनिमापद्यत इत्यवाचीं वोर्ध्वां वा गतं द्वन्द्वैरभिभूयमानः परिभ्रमतीति कतम एष इति तान्होवाच ॥ १॥ अस्ति खल्वन्योऽपरो भूतात्मा योऽयं सितासितैः कर्मफलैरभिभूयमानः सदसदयोनिमापद्यत इत्यवाचीं वोर्ध्वां गतिं द्वन्द्वैरभिभूयमानः परिभ्रमतीत्यस्योपव्याख्यानं पञ्च तन्मात्राणि भूतशब्देनोच्यन्ते पञ्च महाभूतानि भूतशब्देनोच्यन्तेऽथ तेषां यः समुदायः शरीरमित्युक्तमथ यो ह खलु वाव शरीरमित्युक्तं स भूतात्मेत्युक्तमथास्ति तस्यात्मा बिन्दुरिव पुष्कर इति स वा एषोऽभिभूतः प्राकृत्यैर्गुणैरित्यतोऽभिभूतत्वात्सम्मूढत्वं प्रयात्यसम्मूढस्त्वादात्मस्थं प्रभुं भगवन्तं कारयितारं नापश्यद्गुणौघैस्तृप्यमानः कलुषीकृतास्थिरश्चञ्चलो लोलुप्यमानः सस्पृहो व्यग्रश्चाभिमानत्वं प्रयात इत्यहं सो ममेदमित्येवं मन्यमानो निबध्नात्यात्मनात्मानं जालेनैव खचरः कृतस्यानुफलैरभिभूयमानः परिभ्रमतीति ॥ २॥ अथान्यत्राप्युक्तं यः कर्ता सोऽयं वै भूतात्मा करणैः कारयितान्तःपुरुषोऽथ यथाग्निनायःपिण्डो वाभिभूतः कर्तृभिर्हन्यमानो नानात्वमुपैत्येवं वाव खल्वसौ भूतात्मान्तःपुरुषेणाभिभूतो गुणैर्हन्यमानो नानात्वमुपैत्यथ यत्त्रिगुणं चतुरशीतिलक्षयोनिपरिणतं भूतत्रिगुणमेतद्वै नानात्वस्य रूपं तानि ह वा इमानि गुणानि पुरुषेणेरितानि चक्रमिव चक्रिणेत्यथ यथायःपिण्डे हन्यमाने नाग्निरभिभूयत्येवं नाभिभूयत्यसौ पुरुषोऽभिभूयत्ययं भूतात्मोपसंश्लिष्टत्वादिति ॥ ३॥ अथान्यत्राप्युक्तं शरीरमिदं मैथुनादेवोद्भूतं संविदपेतं निरय एव मूत्रद्वारेण निष्क्रामन्तमस्थिभिश्चितं मांसेनानुलिप्तं चर्मणावबद्धं विण्मूत्रपित्तकफमज्जामेदोवसाभिरन्यैश्च मलैर्बहुभिः परिपूर्णं कोश इवावसन्नेति ॥ ४॥ अथान्यत्राप्युक्तं सम्मोहो भयं विषादो निद्रा तन्द्री व्रणो जरा शोकः क्षुत्पिपासा कार्पण्यं क्रोधो नास्तिक्यमज्ञानं मात्सर्यं वैकारुण्यं मूढत्वं निर्व्रीडत्वं निकृतत्वमुद्धातत्वमसमत्वमिति तामसान्वितस्तृष्णा स्नेहो रागो लोभो हिंसा रतिर्दृष्टिव्यापृतत्वमीर्ष्या काममवस्थितत्वं चञ्चलत्वं जिहीर्षार्थोपार्जनं मित्रानुग्रहणं परिग्रहावलम्बोऽनिष्टेष्विन्द्रियार्थेषु द्विष्टिरिष्टेश्वभिषङ्ग इति राजसान्वितैः परिपूर्ण एतैरभिभूत इत्ययं भूतात्मा तस्मान्नानारूपाण्याप्नोतीत्याप्नोतीति ॥ ३.५॥ तृतीयः प्रपाठकः ॥"},{"ref":"48.13","t":"ते ह खल्वथोर्ध्वरेतसोऽतिविस्मिता अतिसमेत्योचुर्भगवन्नमस्ते त्वं नः शाधि त्वमस्माकं गतिरन्या न विद्यत इत्यस्य कोऽतिथिर्भूतात्मनो येनेदं हित्वामन्येव सायुज्यमुपैति तान्होवाच ॥ १॥ अथान्यत्राप्युक्तं महानदीषूर्मय इव निवर्तकमस्य यत्पुराकृतं समुद्रवेलेव दुर्निवार्यमस्य मृत्योरागमनं सदसत्फलमयैर्हि पाशैः पशुरिव बद्धं बन्धनस्थस्येवास्वातन्त्र्यं यमविषयस्थस्यैव बहुभयावस्थं मदिरोन्मत्त इवामोदममदिरोन्मत्तं पाप्मना गृहीत इव भ्राम्यमाणं महोरगदष्ट इव विपदृष्टं महान्धकार इव रागान्धमिन्द्रजालमिव मायामयं स्वप्नमिव मिथ्यादर्शनं कदलीगर्भ इवासारं नट इव क्षणवेषं चित्रभित्तिरिव मिथ्यामनोरममित्यथोक्तम् ॥ शब्दस्पर्शादयो येऽर्था अनर्था इव ते स्थिताः । येष्वासक्तस्तु भूतात्मा न स्मरेच्च परं पदम् ॥ २॥ अयं वा व खल्वस्य प्रतिविधिर्भूतात्मनो यद्येव विद्याधिगमस्य धर्मस्यानुचरणं स्वाश्रमेष्वानुक्रमणं स्वधर्म एव सर्वं धत्ते स्तम्भशाखेवेतराण्यनेनोर्ध्वभाग्भवत्यन्यथधः पतत्येष स्वधर्माभिभूतो यो वेदेषु न स्वधर्मातिक्रमेणाश्रमी भवत्याश्रमेष्वेवावस्थितस्तपस्वी चेत्युच्यत एतदप्युक्तं नातपस्कस्यात्मध्यानेऽधिगमः कर्मशुद्धिर्वेत्येवं ह्याह ॥ तपसा प्राप्यते सत्त्वं सत्त्वात्सम्प्राप्यते मनः । मनसा प्राप्यते त्वात्मा ह्यात्मापत्त्या निवर्तत इति ॥ ३॥ अत्रैते श्लोका भवन्ति ॥ यथा निरिन्धनो वह्निः स्वयोनावुपशाम्यति । तथा वृत्तिक्षयाच्चित्तं स्वयोनावुपशाम्यति ॥ १॥ स्वयोनावुपशान्तस्य मनसः सत्यगामिनः । इन्द्रियार्थाविमूढस्यानृताः कर्मवशानुगाः ॥ २॥ चित्तमेव हि संसारस्तत्प्रयत्नेन शोधयेत् । यच्चित्तस्तन्मयो भवति गुह्यमेतत्सनातनम् ॥ ३॥ चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् । प्रसन्नात्मात्मनि स्थित्वा सुखमव्ययमश्नुते॥ ४॥ समासक्तं यदा चित्तं जन्तोर्विषयगोचरे । यद्येवं ब्रह्मणि स्यात्तत्को न मुच्येत बन्धनात् ॥ ५॥ मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च । अशुद्धं कामसङ्कल्पं शुद्धं कामविवर्जितम् ॥ ६॥ लयविक्षेपरहितं मनः कृत्वा सुनिश्चलम् । यदा यात्यमनीभावं तदा तत्परमं पदम् ॥ ७॥ तावदेव निरोद्धव्यं हृदि यावत्क्षयं गतम् । एतज्ज्ञानं च मोक्षं च शेषास्तु ग्रन्थविस्तराः ॥ ८॥ समाधिनिर्धूतमलस्य चेतसो निवेशितस्यात्मनि यत्सुखं लभेत् । न शक्यते वर्णयितुं गिरा तदा स्वयं तदन्तःकरणेन गृह्यते ॥ ९॥ अपामपोऽग्निरग्नौ वा व्योम्नि व्योम न लक्षयेत् । एवमन्तर्गतं चित्तं पुरुषः प्रतिमुच्यते ॥ १०॥ मन एव मनुष्याणां कारणं बन्धमोक्षयोः । बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतमिति ॥ ११॥ अथ यथेयं कौत्सायनिस्तुतिः ॥ त्वं ब्रह्मा त्वं च वै विष्णुस्त्वं रुद्रस्त्वं प्रजापतिः । त्वमग्निर्वरुणो वायुस्त्वमिन्द्रस्त्वं निशाकरः ॥ १२॥ त्वं मनुस्त्वं यमश्च त्वं पृथिवी त्वमथाच्युतः । स्वार्थे स्वाभाविकेऽर्थे च बहुधा तिष्ठसे दिवि ॥ १३॥ विश्वेश्वर नमस्तुभ्यं विश्वात्मा विश्वकर्मकृत् । विश्वभुग्विश्वमायस्त्वं विश्वक्रीडारतिः प्रभुः ॥ १४॥ नमः शान्तात्मने तुभ्यं नमो गुह्यतमाय च । अचिन्त्यायाप्रमेयाय अनादिनिधनाय चेति ॥ १५॥ ॥ ४.४॥"},{"ref":"48.14","t":"तमो वा इदमेकमास तत्पश्चात्परेणेरितं विषयत्वं प्रयात्येतद्वै रजसो रूपं तद्रजः खल्वीरितं विषमत्वं प्रयात्येतद्वै तमसो रूपं तत्तमः खल्वीरितं तमसः सम्प्रास्रवत्येतद्वै सत्त्वस्य रूपं तत्सत्त्वमेवेरितं तत्सत्त्वात्सम्प्रास्रवत्सोंऽशोऽयं यश्चेतनमात्रः प्रतिपुरुषं क्षेत्रज्ञः सङ्कल्पाध्यवसायाभिमानलिङ्गः प्रजापतिस्तस्य प्रोक्ता अग्र्यास्तनवो ब्रह्मा रुद्रो विष्णुरित्यथ यो ह खलु वावास्य राजसोंऽशोऽसौ स योऽयं ब्रह्माथ यो ह खलु वावास्य तामसोंऽशोऽसौ स योऽयं रुद्रोऽथ यो ह खलु वावास्य सात्विकोंऽशोऽसौ स एवं विष्णुः स वा एष एकस्त्रिधाभूतोऽष्टधैकादशधा द्वादशधापरिमितधा चोद्भूत उद्भूतत्वाद्भूतेषु चरति प्रतिष्ठा सर्वभूतानामधिपतिर्बभूवेत्यसावात्मान्तर्बहिश्चान्तर्बहिस् ह्च ॥ ४.५॥ चतुर्थः प्रपाठकः ॥"},{"ref":"48.15","t":"द्विधा वा एष आत्मानं बिभर्त्ययं यः प्राणो यश्चासावादित्योऽथ द्वौ वा एतावास्तां पञ्चधा नामान्तर्बहिश्चाहोरात्रे तौ व्यावर्तेते असौ वा आदित्यो बहिरात्मान्तरात्मा प्राणो बहिरात्मा गत्यान्तरात्मनानुमीयते । गतिरित्येवं ह्याह यः कश्चिद्विद्वानपहतपाप्माध्यक्षोऽवदातमनास्तन्निष्ठ आवृत्तचक्षुः सोऽन्तरात्मागत्या बहिरात्मनोऽनुमीयते गतिरित्येवं ह्याहाथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो यः पश्यति मां हिरण्यवत्स एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति ॥ १॥ अथ य एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति स एषोऽग्निर्दिवि श्रितः सौरः कालाख्योऽदृश्यः सर्वभूतान्नमत्ति कः पुष्करः किमयं वेद वा व तत्पुष्करं योऽयमाकाशोऽस्येमाश्चतस्रो दिशश्चतस्र उपदिशः संस्था अयमर्वागग्निः परत एतौ प्राणादित्यावेतावुपासीतोमित्यक्षरेण व्याहृतिभिः सावित्र्या चेति ॥ २॥ द्वे वाव ब्रह्मणो रूपे मूर्तं चामूर्तं चाथ यन्मूर्तं तदसत्यं यदमूर्तं तत्सत्यं तद्ब्रह्म यद्ब्रह्म तज्ज्योतिर्यज्ज्योतिः स आदित्यः स वा एष ओमित्येतदात्मा स त्रेधात्मानं व्यकुरुत ओमिति तिस्रो मात्रा एताभिः सर्वमिदमोतं प्रोतं चैवास्मिन्नित्येवं ह्याहैतद्वा आदित्य ओमित्येवं ध्यायंस्तथात्मानं युञ्जीतेति ॥ ३॥ अथान्यत्राप्युक्तमथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इत्यसावादित्य उद्गीथ एव प्रणव इत्येवं ह्याहोद्गीथः प्रणवाख्यं प्रणेतारं नामरूपं विगतनिद्रं विजरमविमृत्युं पुनः पञ्चधा ज्ञेयं निहितं गुहायामित्येवं ह्याहोर्ध्वमूलं वा आब्रह्मशाखा आकाशवाय्वग्न्युदकभूम्यादय एकेनात्तमेतद्ब्रह्म तत्तस्यैतत्ते यदसावादित्य ओमित्येतदक्षरस्य चैतत्तस्मादोमित्यनेनैतदुपासीताजस्रमित्येकोऽस्य रसं बोधयीत इत्येवं ह्याहैतदेवाक्षरं पुण्यमेतदेवाक्षरं ज्ज्ञात्वा यो यदिच्छति तस्य तत् ॥ ४॥ अथान्यत्राप्युक्तं स्तनयत्येपास्य तनूर्या ओमिति स्त्रीपुंनपुंसकमिति लिङ्गवत्येषाथाग्निर्वायुरादित्य इति भास्वत्येषाथ रुद्रो विष्णुरित्यधिपतिरित्येषाथ गार्हपत्यो दक्षणाग्निराहवनीय इति मुखवत्येषाथ ऋग्यजुःसामेति विजानात्येषथ भूर्भुवस्वरिति लोकवत्येषाथ भूतं भव्यं भविष्यदिति कालवत्येषाथ प्राणोऽग्निः सूर्यः इति प्रतापवत्येषाथान्नमापश्चन्द्रमा इत्याप्यायनवत्येषाथ बुद्धिर्मनोऽहङ्कार इति चेतनवत्येषाथ प्राणोऽपानो व्यान इति प्राणवत्येके त्यजामीत्युक्तैताह प्रस्तोतार्पिता भवतीत्येवं ह्याहैतद्वै सत्यकाम परं चापरं च यदोमित्येतदक्षरमिति ॥ ५॥ अथ व्यात्तं वा इदमासीत्सत्यं प्रजापतिस्तपस्तप्त्वा अनुव्याहरद्भूर्भुवःस्वरित्येषा हाथ प्रजापतेः स्थविष्ठा तनूर्वा लोकवतीति स्वरित्यस्याः शिरो नाभिर्भुवो भूः पादा आदित्यश्चक्षुरायत्तः पुरुषस्य महतो मात्राश्चक्षुषा ह्ययं मात्राश्चरिति सत्यं वै चक्षुरक्षिण्युपस्थितो हि पुरुषः सर्वार्थेषु वदत्येतस्माद्भूर्भुवःस्वरित्युपासीतान्नं हि प्रजापतिर्विश्वात्मा विश्वचक्षुरिवोपासितो भवतीत्येवं ह्याहैषा वै प्रजापतिर्विश्वभृत्तनूरेतस्यामिदं सर्वमन्तर्हितमस्मिॅंश्च सर्वस्मिन्नेषान्तर्हितेति तस्मादेषोपासीतेति ॥ ६॥ तत्सवितुर्वरेण्यमित्यसौ वा आदित्यः सविता स वा एवं प्रवरणाय आत्मकामेनेत्याहुर्ब्रह्मवादिनोऽथ भर्गो देवस्य धीमहीति सविता वै तेऽवस्थिता योऽस्य भर्गः कं सञ्चितयामीत्याहुर्ब्रह्मवादिनोऽथ धियो यो नः प्रचोदयादिति बुद्धयो वै धियस्ता योऽस्माकं प्रचोदयादित्याहुर्ब्रह्मवादिनोऽथ भर्ग इति यो ह वा अस्मिन्नादित्ये निहितस्तारकेऽक्षिणि चैष भर्गाख्यो भाभिर्गतिरस्य हीति भर्गो भर्जति वैष भर्ग इति ब्रह्मवादिनोऽथ भर्ग इति भासयतीमाॅंल्लोकानिति रञ्जयतीमानि भूतानि गच्छत इति गच्छत्यस्मिन्नागच्छत्यस्मा इमाः प्रजास्तस्माद्भारकत्वाद्भर्गः शत्रून्सूयमानत्वात्सूर्यः सव्नात्सविता दानादादित्यः पवनात्पावमानोऽथायोऽथायनादादित्य इत्येवं ह्याह खल्वात्मनात्मामृताख्यश्चेता मन्ता गन्ता स्रष्टा नन्दयिता कर्ता वक्ता रसयिता घ्राता स्पर्शयिता च विभुविग्रहे सन्निष्ठा इत्येवं ह्याहाथ यत्र द्वैतीभूतं विज्ञानं तत्र हि शृणोति पश्यति जिघ्रतीति रसयते चैव स्पर्शयति सर्वमात्मा जानीतेति यत्राद्वैतीभूतं विज्ञानं कार्यकारणनिर्मुक्तं निर्वचनमनौपम्यं निरुपाख्यं किं तदङ्ग वाच्यम् ॥ ७॥ एष हि खल्वात्मेशानः शम्भुर्भवो रुद्रः प्रजापतिर्विश्वसृड्ढिरण्यगर्भः सत्यं प्राणो हंसः शान्तो विष्णुर्नारायणोऽर्कः सविता धाता सम्राडिन्द्र इन्दुरिति य एष तपत्यग्निना पिहितः सहस्राक्षेण हिरण्मयेनानन्देनैष वाव विजिज्ञासितव्योऽन्वेष्टव्यः सर्वभूतेभ्योऽभयं दत्त्वारण्यं गत्वाथ बहिःकृतेन्द्रियार्थान्स्वशरीरादुपलभतेऽथैनमिति विश्वरूपं हरिणं जातवेदसं परायणं ज्योतिरेकं तपन्तम् । सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रजानामुदयत्येष सूर्यः ॥ ५.८॥ इति पञ्चमः प्रपाठकः ॥"},{"ref":"48.16","t":"अथ प्रपाठक ६ । द्विधा वा एष आत्मानं बिभर्त्ययं यः प्राणो यश्चासा आदित्योऽथ द्वौ वा एता अस्य पन्थाना अन्तर्बहिश्चाहोरात्रेणैतौ व्यावर्तेते असौ वा आदित्यो बहिरात्मान्तरात्मा प्राणोऽतो बहिरात्मक्या गत्यान्तरात्मनोऽनुमीयते गतिरित्येवं हि आहाथ यः कश्चिद्विद्वानपहतपाप्माऽक्षाध्यक्षोऽवदातमनास्तन्निष्ठ आवृत्तचक्षुः सो अन्तरात्मक्या गत्या बहिरात्मनोऽनुमीयते गतिरित्येवं ह आह अथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो यः पश्यतीमां हिरण्यवस्थात् स एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति ॥ १॥ अथ य एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति स एषोऽग्निर्दिवि श्रितः सौरः कालाख्योऽदृश्यः सर्वभूतान्यन्नमत्तीति कः पुष्करः किम्मयो वेति इअदं वा व तत्पुष्करं योऽयमाकाशोऽस्येमाः चतस्रो दिशश्चतस्र उपदिशो दलसंस्था आसमर्वाग्विचरत एतौ प्राणादित्या एता उपासितोमित्येतदक्षरेण व्याहृतिभिः सावित्र्या चेति ॥ २॥ द्वे वाव ब्रह्मणो रूपे मूर्तं चामूर्तं च । अथ यन्मूर्तं तदसत्यम् यदमूर्तं तत्सत्यम् तद्ब्रह्म तज्ज्योतिः यज्ज्योतिः स आदित्यः स वा एष ओमित्येतदात्माभवत् स त्रेधात्मानं व्याकुरुत ओमिति तिस्रो मात्रा एताभिः सर्वमिदमोतं प्रोतं चैवास्मीति एवं ह्याहैतद्वा आदित्य ओमित्येवं ध्यायत आत्मानं युञ्जीतेति ॥ ३॥ अथान्यत्रापि उक्तमथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इति असौ वा आदित्य उद्गीथ एष प्रणवा इति । एवं ह्याहोद्गीथं प्रणवाख्यं प्रणेतारं भारूपं विगतनिद्रं विजरं विमृत्युं त्रिपदं त्र्यक्षरं पुनः पञ्चधा ज्ञेयं निहितं गुहायामित्येवं ह्याहोर्ध्वमूलं त्रिपाद्ब्रह्म शाखा आकाश वाय्वग्न्युदकभूम्यादय एकोऽश्वत्थनामैतद्ब्रह्मैतस्यैतत्तेजो यदसा आदित्यः ओमित्येतदक्षरस्य चैतत्तस्मादोमित्यनेनैतदुपासीताजस्रमित्येकोऽस्य सम्बोधयितेत्येवं ह्याह: एतदेवाक्षरं पुण्यमेतदेवाक्षरं परम् । एतदेवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ ॥ ४॥ अथान्यत्राप्युक्तं स्वनवत्येषास्यस्तनुर्या ओमिति स्त्रीपुंनपुंसकेति लिङ्गवती एषाऽथाग्निर्वायुरादित्य इति भास्वति एषा अथ ब्रह्म रुद्रो विष्णुरित्यधिपतिवती एषाऽथ गार्हपत्यो दक्षिणाग्निराहवनीया इति मुखवती एषाऽथ ऋग्यजुःसामेति विज्ञानवती एषा भूर्भुवःस्वरिति लोकवती एषाऽथ भूतं भव्यं भविष्यदिति कालवती एषाऽथ प्राणोऽग्निः सूर्य इति प्रतापवती एषाऽथान्नमापश्चन्द्रमा इत्याप्यायनवती एषाऽथ बुद्धिर्मनोऽहङ्कारा इति चेतनवती एषाऽथ प्राणोऽपानो व्यान इति प्राणवती एषेति अत ओमित्युक्तेनैताः प्रस्तुता अर्चिता अर्पिता भवन्तीति एवं ह्याहैतद्वै सत्यकाम परां चापरां च ब्रह्म यदोमित्येतदक्षरमिति ॥ ५॥ अथाव्याहृतं वा इदमासीत् स सत्यं प्रजापतिस्तपस्तप्त्वाऽनुव्याहरद्भूर्भुवःस्वरिति । एषैवास्य प्रजापतेः स्थविष्ठा तनुर्या लोकवतीति स्वरित्यस्याः शिरो नाभिर्भुवो भूः पादा आदित्यश्चक्षुः चक्षुरायता हि पुरुषस्य महती मात्रा चक्षुषा ह्ययं मात्राश्चरति सत्यं वै चक्षुः अक्षिण्यवस्थितो हि पुरुषः सर्वार्थेषु चरति एतस्माद्भूर्भुवःस्वरित्युपासीतानेन हि प्रजापतिर्विश्वात्मा विश्वचक्षुरिवोपासितो भवतीति एवं ह्याहैषा वै प्रजापतेर्विश्वभृत्तनुरेतस्यामिदं सर्वमन्तर्हितमस्मिन् च सर्वस्मिन्नेषा अन्तर्हितेति तस्मादेषोपासीता ॥ ६॥ तत्सवितुर्वरेण्यमित्यसौ वा आदित्यः सविता स वा एवं प्रवरणीय आत्मकामेनेत्याहुर्ब्रह्मवादिनोऽथ भर्गो देवस्य धीमहीति सविता वै देवस्ततो योऽस्य भर्गाख्यस्तं चिन्तयामीत्याहुर्ब्रह्मवादिनोऽथ धियो यो नः प्रचोदयादिति बुद्धयो वै धियस्तायोऽस्माकं प्रचोदयादित्याहुर्ब्रह्मवादिनः अथ भर्गा इति यो ह वा अमुष्मिन्नादित्ये निहितस्तारकोऽक्षिणि वैष भर्गाख्यः भाभिर्गतिरस्य हीति भर्गः भर्जयतीति वैष भर्ग इति रुद्रो ब्रह्मवादिनोऽथ भ इति भासयतीमान् लोकान् र इति रञ्जयतीमानि भूतानि ग इति गच्छन्त्यस्मिन्नागच्छन्त्यस्मादिमाः प्रजास्तस्माद्भ-रग-त्वाद्भर्गः शाश्वत् सूयमानात् सूर्यः सवनात् सविताऽदानात् आदित्यः पवनात्पावनोऽथापोप्यायनादित्येवं ह्याह खल्वात्मनोऽत्मा नेतामृताख्यश्चेता मन्ता गन्तोत्सृष्टानन्दयिता कर्ता वक्ता रसयिता घ्राता द्रष्टा श्रोता स्पृशति च विभुर्विग्रहे सन्निविष्टा इत्येवं ह्याह अथ यत्र द्वैतीभूतं विज्ञानं तत्र हि शृणोति पश्यति जिघ्रति रसयति चैव स्पर्शयति सर्वमात्मा जानीतेति यत्राद्वैतीभूतं विज्ञानं कार्यकारणकर्मनिर्मुक्तं निर्वचनमनौपम्यं निरुपाख्यां किं तदवाच्यम् ॥ ७॥ एष हि खल्वात्मेशानः शम्भुर्भवो रुद्रः प्रजापतिर्विश्वसृक् हिरण्यगर्भः सत्यं प्राणो हंसः शास्ता विष्णुर्नारायणोऽर्कः सविता धाता विधाता सम्राडिन्द्र इन्दुरिति य एष तपत्यग्निरिवाग्निना पिहितः सहस्राक्षेण हिरण्मयेनाण्डेन एष वा जिज्ञासितव्योऽन्वेष्टव्यः सर्वभूतेभ्योऽभयं दत्वारण्यं गत्वाथ बहिःकृत्वीन्द्रियार्थान्स्वाच्छरीरादुपलभेत एनमिति । विश्वरूपं हरिणं जातवेदसं परायणं ज्योतिरेकं तपन्तम् । सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रजानामुदयत्येष सूर्यः ॥ ॥ ८॥ तस्माद्वा एष उभयात्मैवं विदात्मन्येवाभिध्यायत्यात्मन्येव यजतीति ध्यानं प्रयोगस्थं मनो विद्वद्भिष्टुतं मनःपूतिमुच्छिष्टोपहतमित्यनेन तत्पावयेत् मन्त्रं पठति उच्छिष्टोच्छिष्टोपहितं यच्च पापेन दत्तं मृतसूतकाद्वा वसोः पवित्रमग्निः सवितुश्च रश्मयः पुनन्त्वन्नं मम दुष्कृतं च यदन्यत् अद्भिः पुरस्तात्परिदधाति प्राणाय स्वाहापानाय स्वाहा व्यानाय स्वाहा समानाय स्वाहोदानाय स्वाहेति पञ्चभिरभिजुहोति अथावाशिष्टं यतवागश्नात्यतोऽद्भिर्भूय एवोपरिष्टात्परिदधात्याचान्तो भूत्वात्मेज्यानः प्राणोऽग्निर्विश्वोऽसीति च द्वाभ्यामात्मानमभिध्यायेत् प्राणोऽग्निः परमात्मा वै पञ्चवायुः समाश्रितः स प्रीतः प्रीणातु विश्वं विश्वभुक् विश्वोऽसि वैश्वानरोऽसि विश्वं त्वया धार्यते जायमानम् विशन् तु त्वामाहुतयश्च सर्वाः प्रजास्तत्र यत्र विश्वामृतोऽसीति एवं न विधिना खल्वनेनात्तानत्वं पुनरुपैति ॥ ९॥ अथापरं वेदितव्यमुत्तरो विकारोऽस्यात्मयज्ञस्य यथान्नमन्नादश्चेति अस्योपव्याख्यानं पुरुषश्चेता प्रधानान्तःस्थः स एव भोक्ता प्राकृतमन्नं भुङ्क्त इति तस्यायं भूतात्मा ह्यन्नमस्यकर्ता प्रधानः तस्मात्त्रिगुणं भोज्यं भोक्ता पुरुषोऽन्तस्थः अत्र दृष्टं नाम प्रत्ययम् यस्माद्बीजसम्भवा हि पशवस्तस्माद्बीजं भोज्यमनेनैव प्रधानस्य भोज्यत्वं व्याख्यातं तस्माद्भोक्ता पुरुषो भोज्या प्रकृतिस्तत्स्थो भुङ्क्त इति प्राकृतमन्नं त्रिगुणभेदपरिणमत्वान्महदाद्यं विशेषान्तं लिङ्गमनेनैव चतुर्दशविधस्य मार्गस्य व्याख्या कृता भवति सुखदुःखमोहसञ्ज्ञं ह्यन्नभूतमिदं जगत् न हि बीजस्य स्वादुपरिग्रहोऽस्तीति यावन्नप्रसूतिः तस्याप्येवं तिसृष्ववस्थास्वन्नत्वं भवति कौमारं यौवनं जरा परिणमत्वातत्दन्नत्वमेवं प्रधानस्य व्यक्ततां गतस्योपलब्धिर्भवति तत्र बुद्ध्यादीनि स्वादुनि भवन्त्यध्यवसायसङ्कल्पाभिमाना इति अथेन्द्रियार्थान् पञ्चस्वादुनि भवन्ति एवं सर्वाणीन्द्रियकर्माणि प्राणकर्माणि एवं व्यक्तमन्नमव्यक्तमन्नम् अस्य निर्गुणो भोक्ता भोक्तृत्वाच्चैतन्यं प्रसिद्धं तस्य यथाग्निर्वै देवानामन्नदः सोमोऽन्नमग्निनैवान्नमित्येवंवित् सोमसञ्ज्ञोऽयम्भूतत्माऽग्निसञ्ज्ञोऽप्यव्यक्तमुखा इति वचनात्पुरुषो ह्यव्यक्तमुखेन त्रिगुणं भुङ्क्त इति यो हैवं वेद संन्यासी योगी चात्मयाजी चेति अथ यद्वन्न कश्चिच्छून्यागारे कामिन्यः प्रविष्टाः स्पृशतीन्द्रियार्थान् तद्वद् यो न स्पृशति प्रविष्टान् संन्यासी योगी चात्मयाजी चेति ॥ १०॥ परं वा एतदात्मनो रूपं यदन्नमन्नमयो ह्ययं प्राणोऽथ न यद्यश्नात्यमन्ताऽश्रोताऽस्प्रष्टाऽद्रष्टाऽवक्ताऽघ्रातारसयिता भवति प्राणांश्चोत्सृजतीति एवं ह्याहाथ यदि खल्वश्नाति प्राणसमृद्धो भूत्वा मन्ता भवति श्रोता भवति स्प्रष्टा भवति वक्ता भवति रसयिता भवति घ्राता भवति द्रष्टा भवतीति एवं ह्याह अन्नाद्वै प्रजाः प्रजायन्ते याः कश्चित्पृथिवीशृताः । अतोऽन्नेनैव जीवन्ति अथैतदपि यन्ति अन्ततः ॥ ११॥ अथान्यत्रापि उक्तम् सर्वाणि ह वा इमानि भूतान्यहरहः प्रपतन्त्यन्नमभिजिघृक्षमाणानि सूर्यो रश्मिभिराददात्यन्नं तेनासौ तपत्यन्नेनाभिषिक्ताः पचन्तीमे प्राणा अग्निर्वा अन्नेनोज्ज्वलत्यन्नकामेनेदं प्रकल्पितं ब्रह्मणा अतोऽन्नमात्मेत्युपासीतेत्वेयं ह्याह । अनाद्भूतानि जायन्ते जातान्यन्नेन वर्धन्ते अद्यतेऽत्ति च भूतानि तस्मादन्नं तदुच्यते ॥ १२॥ अथान्यत्रापि उक्तम्: विश्वभृद्वै नामैषा तनुर्भगवतो विष्णोर्यदिदमन्नं प्राणो वा अन्नस्य रसो मनः प्राणस्य विज्ञानं मनस आनन्दं विज्ञानस्येति अन्नवान् प्राणवान् मनश्वान् विज्ञानवान् आनन्दवान् च भवति यो हैवं वेद यावान्तीह वै भूतान्यन्नमदन्ति तावत्स्वन्तस्थोऽन्नमत्ति यो हैवंवेद । अन्नमेव विजरन्नमन्नं संवननं स्मृतम् । अन्नं पशूनां प्राणोऽन्नं ज्येष्ठमन्नं भिषक् स्मृतम् ॥ १३॥ अथान्यात्रप्युक्तम्: अन्नं वा अस्य सर्वस्य योनिः कालश्चान्नस्य सूर्यो योनिः कालस्य तस्यैतद्रूपं यन् निमेषादिकालात्सम्भृतं द्वादशात्मकं वत्सरमेतस्याग्नेयमर्धमर्धं वारुणं मघाद्यं श्रविष्ठार्धमाग्नेयं क्रमेणोत्क्रमेण सार्पाद्यं श्रविष्ठार्धान्तं सौम्यम् तत्रैकैकमात्मनो नवांशकं सचारकविधम् सौक्ष्म्यत्वादेतत्प्रमाणमनेनैव प्रमीयते हि कालः न विना प्रमाणेन प्रमेयस्योपलब्धिः प्रमेयोऽपि प्रमाणतां पृथक्त्वादुपैत्यात्मसम्बोधनार्थमित्येवं ह्याह । यावत्यो वै कालस्य कलास्तावतीषु चरत्यसौ यः कालं ब्रह्मेत्युपासीत कालस्तस्यातिदूरमपसरतीति एवं ह्याह: कालात्स्रवन्ति भूतानि कालाद्वृद्धिं प्रयान्ति च । काले चास्तं नियच्छन्ति कालो मूर्तिरमूर्तिमान् ॥ ॥ १४॥ द्वे वाव ब्रह्मणो रुपे कालश्चाकालश्चाथ यः प्रागादित्यात्सोऽकालोऽकालोऽथ य आदित्यद्यः स कालः सकलः सकलस्य वा एतद्रूपं यत्संवत्सरः संवत्सरात्खल्वेवेमाः प्रजाः प्रजायन्ते संवत्सरेणेह वै जाता विवर्धन्ते संवत्सरे प्रत्यस्तं यन्ति तस्मात्संवत्सरो वै प्रजापतिः कालोऽन्नं ब्रह्मनीडमात्मा चेत्येवं ह्याह कालः पचति भूतानि सर्वाण्येव महात्मनि । यस्मिन् तु पच्यते कालो यस्तं वेद स वेदवित् ॥ ॥ १५॥ विग्रहवानेष कालः सिन्धुराजः प्रजानाम् एष तत्स्थः सविताख्यो यस्मादेवेमे चन्द्रर्क्षग्रह संवत्सरादयः सूयन्ते अथैभ्यः सर्वमिदमत्र वा यत्किञ्चित्शुभाशुभं दृश्यन्तेह लोके तदेतेभ्यस्तस्मादादित्यात्मा ब्रह्माथ कालसञ्ज्ञमादित्यमुपासीतादित्यो ब्रह्मेत्येकेऽथ एवं ह्याह । होता भोक्ता हविर्मन्त्रो यज्ञो विष्णुः प्रजापतिः । सर्वः कश्चित्प्रभुः साक्षी योऽमुष्मिन्भाति मण्डले ॥ ॥ १६॥ ब्रह्म ह वा इदमग्र आसीत् एकोऽनन्तः प्रागनन्तो दक्षिणोऽनन्तः प्रतीच्यनन्त उदीच्यनन्त ऊर्ध्वान् चाऽवान् च सर्वतोऽनन्तः न ह्यास्य प्राच्यादि दिशः कल्पन्तेऽथ तिर्यग्वान् चोर्ध्वं वा अनूह्य एष परमात्माऽपरिमितोऽतर्क्योऽचिन्त्य एष आकाशात्मा एवैष कृत्स्नक्षय एको जागर्तीति एतस्मादाकाशादेष खल्विदं चेतामात्रं बोधयति अनेनैव चेदम् ध्यायते अस्मिन् च प्रत्यस्तं याति अस्यैतद्भास्वरं रूपं यदमुष्मिन्नादित्ये तपति अग्नौ चाधुमके यज्ज्योतिश्चित्रतरमुदरस्तोऽथ वा यः पचत्यन्नम् इत्येवं ह्याह यश्चैषोऽग्नौ यश्चायं हृदये यश्चासावादित्ये स एष एका इत्येकस्य हैकत्वमेति य एवं वेद ॥ १७॥ तथा तत्प्रयोगकल्पः प्राणायामः प्रत्याहारो ध्यानं धारणा तर्कः समाधिः षडङ्गा इत्युच्यते योगः अनेन यदा पश्यन्पश्यति रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् तदा विद्वान्पुण्यपापे विहाय परेऽव्यये सर्वमेकीकरोति एवं ह्याह: यथा पर्वतमादीप्तं नाश्रयन्ति मृगद्विजाः । तद्वद्ब्रह्मविदो दोषा नाश्रयन्ति कदाचन ॥ ॥ १८॥ अथान्यत्राप्युक्तम्: यदा वै बहिर्विद्वान्मनो नियम्येन्द्रियार्थान् च प्राणो निवेशयित्वा निःसङ्कल्पस्ततस्तिष्ठेत् अप्राणादिह यस्मात्सम्भूतः प्राणसञ्ज्ञको जीवस्तस्मात्प्राणो वै तुर्याख्ये धारयेत्प्राणम् इत्येवं ह्याह: अचित्तं चित्तमध्यस्तमचिन्त्यं गुह्यमुत्तमम् । तत्र चित्तं निधायेत तच्च लिङ्गं निराश्रयम् ॥ ॥ १९॥ अथान्यत्राप्युक्तम्: अतः परास्य धारणा तालुरसनाग्रनिपीडना- द्वाङ्मनःप्राणनिरोधनाद्ब्रह्म तर्केण पश्यति यदात्मनाऽऽत्मान- मणोरणीयांसं द्योतमानं मनःक्षयात्पश्यति तदात्मनात्मानं दृष्ट्वा निरात्मा भवति निरात्मकत्वादसङ्ख्योऽयोनिश्चिन्त्यो मोक्षलक्षणमित्येतत्परं रहस्यम् इत्येवं ह्याह: चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् । प्रसन्नात्मात्मनि स्थित्वा सुखमव्ययमश्नुता इति ॥ ॥ २०॥ अथान्यत्राप्युक्तम्: ऊर्ध्वगा नाडी सुषुम्नाख्या प्राणसञ्चारिणी ताल्वन्तर्विच्छिन्ना तया प्राणोङ्कारमनोयुक्तयोर्ध्वमुत्क्रमेत् ताल्वध्याग्रं परिवर्त्य इन्द्रियाण्यसंयोज्य महिमा महिमानं निरीक्षेता ततो निरात्वकमेति निरात्मकत्वान्न सुखदुःखभाग्भवति केवलत्वं लभता इत्येवं ह्याह: परः पूर्वं प्रतिष्ठाप्य निगृहीतानिलं ततः । तीर्त्वा पारमपारेण पश्चाद्युञ्जीत मूर्ध्वनि ॥ ॥ २१॥ अथान्यत्राप्युक्तम्: द्वे वा व ब्रह्मणी अभिध्येये शब्दश्चाशब्दश्च अथ शब्देनैवाशब्दमाविष्क्रियते अथ तत्र ओमिति शब्दोऽनेनोर्ध्वमुत्क्रान्तोऽशब्दे निधनमेति अथाहैषा गतिरेतदमृतम् अतत्सायुज्यत्वम् निर्वृतत्वम् तथा चेति अथ यथोर्णनाभिस्तन्तुनोर्ध्वमुत्क्रान्तोऽवकाशं लभतीत्येवं वा व खल्वासावभिध्याता ओमित्यनेनोर्ध्वमुत्क्रान्तः स्वातन्त्र्यं लभते अन्यथा परे शब्दवादिनः: श्रवणाङ्गुष्ठयोगेनान्तर्हृदयाकाशशब्दमाकर्णयन्ति सप्तविधेयं तस्योपमा यथा नद्यः किङ्किणी कांस्यचक्रकभेक विःकृन्दिका वृष्टिर्निवाते वदतीति तं पृथग्लक्षणमतीत्य परेऽशब्देऽव्यक्ते ब्रह्मण्यस्तं गताः तत्र तेऽपृथग्धर्मिणोऽपृथग्विवेक्या यथा सम्पन्ना मधुत्वं नानारसा इत्येवं ह्याह: द्वे ब्रह्मणि वेदितव्ये शब्दब्रह्म परां च यत् । शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ॥ ॥ २२॥ अथान्यत्राप्युक्तम्: यः शब्दस्तदोमित्येतदक्षरम् यदस्याग्रं तच्छान्तमशब्दमभयमशोकमानन्दं तृप्तं स्थिरमचलममृतमच्युतं ध्रुवं विष्णुसञ्ज्ञितं सर्वापरत्वाय तदेता उपसीतेत्येवं ह्याह: योऽसौ परापरो देवा Oङ्कारो नाम नामतः । निःशब्दः शून्यभूतस्तु मूर्ध्नि स्थाने ततोऽभ्यसेत् ॥ ॥ २३॥ अथान्यत्राप्युक्तम्: धनुः शरीरम् ओमित्येतच्छरः शिखास्य मनः तमोलक्षणं भित्वा तमोऽतमाविष्टमागच्छति अथाविष्टं भित्वाऽलातचक्रमिव स्फुरन्तमादित्यवर्णमूर्जस्वन्तं ब्रह्म तमसः पर्यमपश्यद्यदमुष्मिन्नादित्येऽथ सोमेऽग्नौ विद्युति विभाति अथ खल्वेनं दृष्ट्वाऽमृतत्वं गच्छतीत्येवं ह्याह: ध्यानमन्तःपरे तत्त्वे लक्ष्येषु च निधीयते । अतोऽविशेषविज्ञानं विशेषमुपगच्छति ॥ मानसे च विलीने तु यत्सुखं चात्मसाक्षिकम् । तद्ब्रह्म चामृतं शुक्रं सा गतिर्लोक एव सः ॥ ॥ २४॥ अथान्यत्राप्युक्तम्: निद्रेवान्तर्हितेन्द्रियः शुद्धितमया धिया स्वप्न इव यः पश्यतीन्द्रियबिलेऽविवशः प्रणवाख्यं प्रणेतारं भारूपं विगतनिद्रं विजरं विमृत्युं विशोकं च सोऽपि प्रणवाख्यः प्रणेता भारूपः विगत निद्रः विजरः विमृत्युर्विशोको भवतीत्येवं ह्याह: एवं प्राणमथोङ्कारं यस्मात्सर्वमनेकधा । युनक्ति युञ्जते वापि यस्माद्योग इति स्मृतः ॥ एकत्वं प्राणमनसोरिन्द्रियाणां तथैव च । सर्वभावपरित्यागो योग इत्यभिधीयते ॥ ॥ २५॥ अथान्यत्राप्युक्तम्: यथा वाप्सु चारिणः शाकुनिकः सूत्रयन्त्रेणोद्धृत्योदरेऽग्नौ जुहोत्येवं वा व खल्विमान्प्राणानोमित्यनेनोद्धृत्यानामयेऽग्नौ जुहोति अतस्तप्तोर्विवसोऽथ यथा तप्तोर्वि सार्पिस्तृणकाष्ठसंस्पर्शे- नोज्ज्वलतीत्येवं वा व खल्वसावप्राणाख्यः प्राणसंस्पर्शेनोज्ज्वलति अथ यदुज्ज्वलत्येतद्ब्रह्मणो रूपं चैतद्विष्णोः परमं पदम् चैतद्रुद्रस्य रुद्रत्वमेतत्तदपरिमितधा चात्मानं विभज्य पूरयतीमां लोकानित्येवं ह्याह: वह्नेश्च यद्वत्खलु विस्फुलिङ्गाः सूर्यान्मयूखाश्च तथैव तस्य प्राणादयो वै पुनरेव तस्माद् अभ्युच्चरन्तीह यथाक्रमेण ॥ ॥ २६॥ अथान्यत्राप्युक्तम्:ब्रह्मणो वा वैतत्तेजः परस्यामृतस्याशरीरस्य यच्छरीरस्यौष्ण्यमस्यैतद्घृतमथाविः सन् नभसि निहितं वैतदेकाग्रेणैवमन्तर्हृदयाकाशं विनुदन्ति यत्तस्य ज्योतिरिव सम्पद्यतीति अतस्तद्भावम् अचिरेणैति भूमावयस्पिण्डं निहितं यथाऽचिरेणैति भूमित्वम् मृद्वत्संस्थमयस्पिण्डं यथाग्न्ययस्कारादयो नाभिभवन्ति प्रणश्यति चित्तं तथाश्रयेण सहैवमित्येवं ह्याह: हृद्याकाशमयं कोशमानन्दं परमालयम् । स्वं योगश्च ततोऽस्माकं तेजश्चैवाग्निसूर्ययोः ॥ ॥ २७॥ अथान्यत्राप्युक्तम्: भूतेन्द्रियार्थानतिक्रम्य ततः प्रव्रज्याज्यं धृतिदण्डं धनुर्गृहीत्वाऽनभिमानमयेन चैवेषुणा तं ब्रह्म द्वारपारं निहत्याद्यं सम्मोहमौली तृष्णेर्ष्याकुण्डली तन्द्रीराघवेत्र्यभिमानाध्यक्षः क्रोधज्यं प्रलोभदण्डं धनुर्गृहीत्वेच्छामयेन चैवेषुणेमानि खलु भूतानि हन्ति तं हत्वोङ्कारप्लवेनान्तर्हृदयाकाशस्य पारं तीर्त्वाविर्भूते अन्तराकाशे शनकैरवटैवावटकृद्धातुकामः संविशत्येवं ब्रह्मशालां विशेत् ततश्चतुर्जालं ब्रह्मकोशं प्रणुदेत् गुर्वागमेनेति: अतः शुद्धः पूतः शून्यः शान्तोऽप्राणो निरात्माऽनन्तोऽक्षय्यः स्थिरः शाश्वतोऽजः स्वतन्त्रः स्वे महिम्नि तिष्ठति अतः स्वे महिम्नि तिष्ठमानम् दृष्ट्वाऽवृत्तचक्रमिव सञ्चारचक्रमालोकयति इत्येवं ह्याह: षड्भििर्मासैस्तु युक्तस्य नित्यमुक्तस्य देहिनः अनन्तः परमो गुह्यः सम्यग्योगः प्रवर्तते ॥ रजस्तमोभ्यां विद्धस्य सुसमिद्धस्य देहिनः पुत्रदारकुटुम्बेषु सक्तस्य न कदाचन ॥ ॥ २८॥ एवमुक्त्वाऽन्तर्हृदयः शकायन्यस्तस्मै नमस्कृत्वाऽनया ब्रह्मविद्यया राजन् ब्रह्मणः पन्थानमारूढाः पुत्राः प्रजापतेरिति सन्तोषं द्वन्द्वतितिक्षां शान्तत्वं योगाभ्यासादवाप्नोतीति एतद्गुह्यतमं नापुत्राय नाशिष्याय नाशान्ताय कीर्तयेदिति अनन्यभक्ताय सर्वगुणसम्पन्नाय दद्यात् ॥ ॥ २९॥ ॐ शुचौ देशे शुचिः सत्त्वस्थः सदधीयानः सद्वादी सद्ध्यायी सद्याजी स्यादिति । अतः सद्ब्रह्मणि सत्यभिलाषिणि निर्वृत्त्योऽनस्तत्फलच्छिन्नपाशो निराशः परेष्वात्मवद्विगतभयो निष्कामोऽक्षय्यमपरिमितं सुखमाक्रम्य तिष्ठति । परमं वै शेवधेरिव परस्योद्धरणं यन्निष्कामत्वम् । स हि सर्वकाममयः पुरुषोऽध्यवसायसङ्कल्पाभिमानलिङ्गो बद्दः । अतस्तद्विपरीतो मुक्तः । अत्रैक आहुर्गुणः प्रकृतिभेदवशासध्यवसायात्मबन्धमुपागतो। अध्यवसायस्य दोषक्षयाद्धि मोक्षः मनसा ह्येव पश्यति मनसा शृणोति कामः सङ्कल्पो विचिकित्सा श्रद्धाऽश्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीरित्येतत्सर्वं मन एव गुणौघैरुह्यमानः कलुषीकृतश्चास्थिरश्चलो लुप्यमानः सस्पृहो व्यग्रश्चाभिमानित्वं प्रयात इति अहं सो ममेदमित्येवं मन्यमानो निबध्नात्यात्मनात्मान्ं जालेनेव खेचरः । अतः पुरुषोऽध्यावसायसङ्कल्पाबिमानलिङ्गो बद्दः अतस्तद्विपरीतो मुक्तः तस्मान्निरध्यवसायो निःसङ्कल्पो निरभिमानस्तिष्ठेत् एतन्मोक्षलक्षणम् एषात्र ब्रह्मपदवी एषोऽत्र द्वारविवरोऽनेनास्य तमसः पारं गमिष्यति । अत्र हि सर्वे कामाः समाहिता इत्यत्रोदाहरन्ति: यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह । बुद्धिश न विचेष्टते तामाहुः परमां गतिम् ॥ एतदुक्त्वान्तर्हृदयः शाकायन्यस्तस्मै नमस्कृत्वा यथावदुपचारी कृतकृत्यो मरुदुत्तरायणं गतो न ह्यत्रोद्वर्त्मना गतिः एषोऽत्र ब्रह्मपथः सौरं स्द्वारं भित्त्वोर्द्ध्वेन विनिर्गता इत्यत्रोदाहरन्ति: अनन्ता रश्मयस्तस्य दीपवद्यः स्थितो हृदि । सितासिताः कद्रुनीलाः कपिला मृदुलोहिताः ॥ ऊर्ध्वमेकः स्थितस्तेषां यो भिभित्वा सूर्यमण्डलम् । ब्रह्मलोकमतिक्रम्य तेन यान्ति परां गतिम् ॥ यदस्यान्यद्रश्मिशतमूर्ध्वमेव व्यवस्थितम् । तेन देवनिकायानां स्वधामानि प्रपद्यते ॥ ये नैकरूपाश्चाधस्ताद्रश्मयोऽस्य मृदुप्रभाः । इह कर्मोपभोगाय तैः संसरति सोऽवषः । तस्मात्सर्गस्वर्गापवर्गहेतुर्भगवानसावादित्य इति ॥ ॥ ३०॥ किमात्मकानि वा एतानीन्द्रियाणि प्रचरन्त्युद्गन्ता चैतेषामिह को नियन्ता वेत्याह । प्रत्याहात्मात्मकानीत्यात्मा ह्येषामुद्गन्ता वाप्सरसो भानवीयाश्च मरीचयो नाम अथ पञ्चभिः रश्मिभिर्विषयानत्ति कतम आत्मेति योऽयं शुद्धः पूतः शून्यः शान्तादिलक्षणोक्तः स्वकैर्लिङ्गैरुपगृह्यः तस्यैतल्लिङ्गमलिङ्गस्याग्नेर्यदौष्ण्यमाविष्टं चापां यः शिवतमोरस इत्येके । अथ वाक्ष्रोत्रं चक्षुर्मनः प्राण इत्येके, अथ बुद्धिर्धृतिः स्मृतिः प्रज्ञा तदित्येके अथ ते एतस्यैवं यथैवेह बीजस्याङ्कुरावाथधूमार्चिर्विष्फुलिङ्गा इवाग्नेश्चेति अत्रोदाहरन्ति: वह्नेश्च यद्वत्खलु विष्फुलिङ्गाः सूर्यान्मयूखाश्च तथैव तस्य । प्राणादयो वै पुनरेव तस्मा- दभ्युच्चरन्तीह यथाक्रमेण ॥ ॥ ३१॥ तस्माद्वा एतस्मादात्मनि सर्वे प्राणाः सर्वे लोकाः सर्वे वेदाः सर्वे देवाः सर्वाणि च भूतान्युच्चरन्ति तस्योपनिषत्सत्यस्य सत्यमिति अथ यथार्द्रैधाग्नेरभ्याहितस्य पृथग्धूमा निश्चरन्त्येवं वा एतस्य महतो भूतस्य निःश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरसा इतिहासः पुराणम् विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानान्यस्यैवैतानि विश्वा भूतानि ॥ ३२॥ पञ्चेष्टको वा एषोऽग्निः संवत्सरः तस्येमा इष्टका यो वसन्तो ग्रीष्मो वर्षाः शरद्धेमन्तः स शिरःपक्षसीपृच्छपृष्टवान् एषोऽग्निः पुरुषविदः सेयं प्रजापतेः प्रथमा चितिः करैर्यजमानमन्तरिक्षमुत्क्षिओप्त्वा वायवे प्रायच्छत् प्राणो वै वायुः प्राणोऽग्निस्तस्येमा इष्टका यः प्राणो व्यानोऽपानः समान उदानः स शिरःपक्षसीपृष्ठपुच्छवानेषोऽग्निः पुरुषविदस्तदिदमन्तरिक्षं प्रजापतेर्द्वितीया चितिः करैर्यजमानं दिवमुत्क्षिप्तेन्द्राय प्रायच्छत् असौ वा आदित्य इन्द्रः सैषोऽग्निः तस्येमा इष्टका यदृग्यजुः सामाथर्वाङ्गिरसा इतिहासं पुराणं स शिरःपक्षसीपुच्छपृष्ठवानेषोऽग्निः पुरुषविदः सैषा द्यौः प्रजापतेस्तृतीया चितिः करैर्यजमानस्यात्मविदेऽवदानं करोति यथात्मविदुत्क्षिप्य ब्रह्मणे प्रायच्छत् तत्रानन्दी मोदी भवति ॥ ३३॥ पृथिवीगार्हपत्योऽन्तरिक्षं दक्षिणाग्निर्द्यौराहवनीयः तत एव पवमानपावकशुचय आविष्कृतमेतेनास्य यज्ञम् यतः पवमानपावकशुचिसङ्घातो हि जाठरः तस्मादग्निर्यष्टव्यः चेतव्यः स्तोतव्योऽभिध्यातव्यः यजमानो हविर्गृहीत्वा देवताभिध्यानमिच्छति: हिरण्यवर्णः शकुनो हृद्यादित्ये प्रतिष्ठितः मद्गुर्हंसस्तेजोवृषः सोऽस्मिन्नग्नौ यजामहे इति चापि मन्त्रार्थं विचिनोति । तत्सवितुर्वरेण्यं भर्गोऽस्याभिध्येयं यो बुद्ध्यन्तस्थो ध्यायीह मनःशान्तिपदमनुसरत्यात्मन्येव धत्तेऽत्रेमे श्लोका भवन्ति: १ यथा निरिन्धनो वह्निः स्वयोनावुपशाम्यते तथा वृत्तिक्षयाच्चित्तं स्वयोनावुपशाम्यते । २ स्वयोनावुपशान्तस्य मनसः सत्यकामतः इन्द्रियार्थविमूढस्यानृताः कर्मवशानुगाः । ३ चित्तमेव हि संसारम् तत्प्रयत्नेन शोधयेत् यच्चित्तस्तन्मयो भवति गुह्यमेतत्सनातनम् । ४ चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् प्रसन्नात्मात्मनि स्थित्वा सुखमव्ययमश्नुते । ५ समासक्तं यथा चित्तं जन्तोर्विषयगोचरे यद्येवं ब्रह्मणि स्यात्तत्को न मुच्येत बन्धनात् । ६ मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च अशुद्धं कामसम्पर्कात् शुद्धं कामविवर्जितम् । ७ लय विक्षेपरहितं मनः कृत्वा सुनिश्चलम् यदा यात्यमनीभावं तदा तत्परमं पदम् । ८ तावन्मनो निरोद्धव्यं हृदि यावत्क्षयं गतम् एतज्ज्ञानं च मोक्षं च शेषान्ये ग्रन्थविस्तराः । ९ समाधिनिर्धौतमलस्य चेतसो निवेशितस्यात्मनि यत्सुखं भवेत् न शक्यते वर्णयितुं गिरा तदा स्वयं तदन्तःकरणेन गृह्यते । १० अपामापोऽग्निरग्नौ वा व्योम्नि व्योम न लक्षयेत् एवमन्तर्गतं यस्य मनः स परिमुच्यते । ११ मन एव मनुष्याणं कारणं बन्धमोक्षयोः बन्धाय विषयासङ्गिं मोक्षो निर्विषयं स्मृतम् । अतोऽनग्निहोत्र्यनग्निचिदज्ञानभिध्यायिनां ब्राह्मणः पदव्योमानुस्मरणं विरुद्धम् तस्मादग्निर्यष्टव्यः चेतव्यः स्तोतव्योऽभिध्यातव्यः ॥ ३४॥ नमोऽग्नये पृथिवी क्षिते लोकस्मृते लोकम्स्मै यजमानाय धेहि नमो वायवेऽन्तरिक्षक्षिते लोकस्मृते लकमस्मै यजमानाय धेहि नम आदित्याय दिविक्षिते लोकस्मृते लोकमस्मै यजमानाय धेहि नमो ब्रह्मणे सर्वक्षिते सर्वस्मृते सर्वमस्मै यजमानाय धेहि हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् तत्त्वं पूषन्नपावृणु सत्यधर्माय विष्णवे योऽसा आदित्ये पुरुषः सोऽसा अहम् एष ह वै सत्यधर्मो यदादित्यस्य आदित्यत्वं तच्छुक्लम् पुरुषम् अलिङ्गम् नभसोऽन्तर्गतस्य तेजसोंऽशमात्रमेतद्यदादित्यस्य मध्य इवेत्य् अक्षिण्यग्नौ चैतद्ब्रह्मैतदमृतमेतद्भर्गः एतत्सत्यधर्मो नभसोऽन्तर्गतस्य तेजसोंऽशमात्रमेतद्यदादित्यस्य मध्ये अमृतं यस्य हि सोमः प्राणा वा अप्ययङ्कुरा एतक़्द्ब्रह्मैतदमृतमेतद्भर्गः एतत्सत्यधर्मो नभसोऽन्तर्गतस्य तेजसोऽंशमात्रम् एतद्यदादित्यस्य मध्ये यजुर्दीप्यत्यौमापोज्योतिरसोऽमृतम्ब्रह्म भूर्भुवः स्वरोम् । अष्टपादं शुचिं हंसं त्रिसूत्रमणुमव्ययम् द्विधर्मोऽन्धं तेजसेन्धं सर्वं पश्यन्पश्यति नभसोऽन्तर्गतस्य तेजसोऽन्शमात्रमेतद्यदादित्यस्य मध्ये उदित्वा मयूखे भवत एतत्सवित्सत्यधर्म एतद्यजुरेतत्तप एतदग्निरेतद्वायुरेतत्प्राण एतदाप एतच्चन्द्रमा एतच्छुक्रमेतदमृतमेतद्ब्रह्मविषयमेतद्भानुरर्णवस्तस्मिन्नेव यजमानः सैन्धव इव व्लीयन्त एषा वै ब्रह्मैकतात्र हि सर्वे कामाः समाहिता इत्यत्रोदाहरन्ति: अंशुधारय इवाणुवातेरितः संस्फुरत्यसावन्तर्गः सुराणाम् यो हैवंवित्स सवित् स द्वैतवित् सैकधामेतः स्यात्तदात्मकश्च: ये विन्दव इवाभ्युच्चरन्त्यजस्रम् विद्युदिवाभ्रार्चिषः परमे व्योमन् तेऽऋचिषो वै यशस आश्रयवासाज्जटाभिरूपा इव कृष्णवर्त्मनः ॥ ३५॥ द्वे वा व खल्वेते ब्रह्मज्योतिषो रूपके शान्तमेकं समृद्धं चैकम् अथ यच्छन्तं तस्याधारं खम् अथ यत्समृद्धमिदं तस्यान्नम् तस्मान्मन्त्रौषधाज्यामिषपुरोडाशस्थालीपाकादिभिर्यष्टव्यमन्त- र्वेद्यामास्न्यवशिष्टैरन्नपानैश्चास्यमाहवनीयमिति मत्वा तेजसः समृद्ध्यै पुण्यलोकविजित्यर्थायामृतत्वाय चात्रोदाहरन्ति: अग्निहोत्रं जुहुयात्स्वर्गकामो यमराज्यमग्निष्टोमेनाभिययति सोमराज्यमुक्थेन सूर्यराज्यं षोडशीना स्वाराज्यमतिरात्रेण प्राजापत्यमासहस्रसंवत्सरान्तक्रतुनेति: वर्त्याधारस्नेहयोगाद्यथा दीपस्य संस्थितिः । अन्तर्याण्डोपयोगादिमौ स्थितावात्मशिची तथा ॥ ॥ ३६॥ तस्मादोमित्यनेनैतदुपासीतापरिमितं तेजस्तत्त्रेधभिहितमग्नावादित्ये प्राणेऽथैषा नाड्यन्नबहुमित्येषाग्नौ हुतमादित्यं गमयति अतो यो रसोऽस्रवत् स उद्गीथं वर्षति तेनेमे प्राणाः प्राणेभ्यः प्रजा इत्यत्रोदाहरन्ति: यद्धविरग्नौ हूयते तदादित्यं गमयति तत्सूर्यो रश्मिभिर्वर्षति तेनान्नं भवति अन्नाद्भूतानामुत्पत्तिरित्येवं ह्याह: अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठते । आदित्याज्जायते वृष्टिर्वृष्टेरन्नं ततः प्रजाः ॥ ॥ ३७॥ अग्निहोत्रं जुह्वानो लोभजालं भिनत्ति अतः सम्मोहं छित्वा न क्रोधान्स्तुन्वानः काममभिध्यायमानस्ततश्चतुर्जालं ब्रह्मकोशं भिन्ददतः परमाकाशमत्र हि सौर सौम्याग्नेयसात्विकानि मण्डलानि भित्त्वा ततः शुद्धः सत्त्वान्तरस्थमचलममृतमच्युतं ध्रुवं विष्णुसञ्ज्ञितम् सर्वापरं धाम सत्यकामसर्वज्ञत्वसंयुक्तम् स्वतन्त्रम् चैतन्यम् स्वे महिम्नि तिष्ठमानं पश्यति अत्रोदाहरन्ति: रविमध्ये स्थितः सोमः सोममध्ये हुताशनः । तेजोमध्ये स्थितं सत्त्वं सत्त्वमध्ये स्थितोऽच्युतः ॥ शरीरप्रादेशाङ्गुष्ठमात्रमणोरप्यन्वयं ध्यात्वातःपरमतां गच्छति अत्र हि सर्वे कामाः समाहिता इति अत्रोदाहरन्ति: अङ्गुष्ठप्रादेशशरीरमात्रं प्रदीपप्रतापवद्विस्त्रिधा हि तद्ब्रह्माभिष्टूयमानं महो देवो भुवनान्याविवेश । ॐ नमो ब्रह्मणे नमः ॥ ॥ ६.३८॥ इति षष्ठः प्रपाठकः ॥"},{"ref":"48.17","t":"प्रपाठक ७ । अग्निर्गायत्रं त्रिवृद्रथन्तरं वसन्तः प्राणो नक्षत्राणि वसवः पुरस्तादुद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विश्नति अन्तर्विवएणेक्षन्ति अचिन्त्योऽमूर्तो गभीरो गुणभुग्भयोऽनिर्वृत्तिर्योगीश्वरः सर्वज्ञो मघोऽप्रमेयोऽनाद्यन्तः श्रीमान् अजो धीमाननिर्देश्यः सर्वसृक् सर्वस्यात्मा सर्वभुक् सर्वस्येशानः सर्वस्यान्तरान्तरः ॥ १॥ इन्द्रस्त्रिष्टुप् पञ्चदशो बृहद्ग्रीष्मो व्यानः सोमो रुद्रा दक्षिणत उद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेण ईक्षन्ति: अनाद्यन्तोऽपरिमितोऽपरिच्छिन्नोऽपरप्रयोज्यः स्वतन्त्रोऽलिङ्गोऽमूर्तोऽनन्तशक्तिर्धाता भास्करः ॥ २॥ मरुतो जगती सप्तदशो वैरूपम् वर्षा अपानः शुक्र आदित्याः पश्चादुद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति तच्छान्तमशब्दमभयमशोकमानन्दम् तृप्तम् स्थिरमचलममृतमच्युतम् ध्रुवम् विष्णुसञ्ज्ञितम् सर्वापरं धाम ॥ ३॥ विश्वे देवा अनुष्टुबेकविंशो वैराजः शरत्समानो वरुणः साध्या उत्तरत उद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति अन्तःशुद्धः पूतः शून्यः शान्तोऽप्राणो निरात्मानन्तः ॥ ४॥ मित्रावरुणौ पङ्क्तिस्त्रिणवत्रयस्त्रिंशो शाक्वररैवते हेमन्त शिशिरा उदानोऽङ्गिरसश्चन्द्रमा ऊर्ध्वा उद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति प्रणवाख्यं प्रणेतारम् भारूपम् विगतनिद्रम् विजरम् विमृत्युम् विशोकम् ॥ ५॥ शनिराहुकेतुरगरक्षोयक्षनरविहगशरभेभादयोऽधस्तादुद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति यः प्राज्ञो विधरणः सर्वान्तरोऽक्षरः शुद्धः पूतः भान्तः क्षान्तः शान्तः ॥ ६॥ एष हि खल्वात्मन्तर्हृदयेऽणीयानिद्धोऽग्निरिव विश्वरूपोऽस्यैवान्नमिदं सर्वमस्मिन्नोता इमाः प्रजाः एष आत्मापहतपाप्मा विजरो विमृत्युर्विशोकोऽविचिकित्सोऽविपाशः सत्यसङ्कल्पः सत्यकामः एष परमेश्वरः एष भूताधिपतिः एष भूतपालः एष सेतुः विधरणः एष हि खल्वात्मेशानः शम्भुर्भवओरुद्रः प्रजापतिर् विश्वसृखिरण्यगर्भः सत्यं प्राणो हंसः शस्ताच्युतो विष्णुर्नारायणः यश्चैषोऽग्नौ यश्चायं हृदयेवयश्चासावादित्ये स एष एकः तस्मै ते विश्वरूपाय सत्ये नभसि हिताय नमः ॥ ७॥ अथेदानीं ज्ञानोपसर्गा राजन्मोहजालस्यैष वै योनिः यदस्वर्गैः सह स्वर्गस्यैष वाट्ये पुरस्तादुक्तेऽप्यधः स्तम्बेनाश्लिष्यन्ति अथ ये चान्ये ह नित्यप्रमुदिता नित्यप्रवसिता नित्ययाचनका नित्यं शिल्पोपजीविनोऽथ ये चान्ये ह पुरयाचका अयाज्ययाचकाः शुद्रशिष्याः शूद्रश्च शास्त्रविद्वांसोऽथ ये चान्ये ह चाटजटनटभटप्रव्रजितरङ्गावतारिणो राजकर्मणि पतितादयोऽथये चान्ये ह यक्षराक्षसभूतगणपिशाचोरगग्रहादीनामर्थं पुरस्कृत्य शमयाम इत्येवं ब्रुवाणा अथ ये चान्ये ह वृथा कषायकुण्डलिनः कापालिनोऽथ ये चान्ये ह वृथा तर्कदृष्टान्तकुहकेन्द्रजालैर्वैदिकेषु परिस्थातुमिच्छन्ति तैः सह न संवस्त् प्रकाश्यभूता वै ते तस्करा अस्वर्ग्या इत्येवं ह्याह: नैरात्म्यवादकुहकैर्मिथ्यादृष्टान्तहेतुभिः । भ्राम्यन्लोको न जानाति वेदविद्यान्तरन्तु यत् ॥ ॥ ८॥ बृहस्पतिर्वै शुक्रो भूत्वेन्द्रस्याभयायासुरेभ्यः क्षयायेमामविद्यामसृजत् तया शिवमशिवमित्युद्दिशन्त्यशिवं शिवमिति वेदादिशास्त्रहिंसकधर्माभिध्यानमस्त्विति वदन्ति अतो नैनामभिधीयेतान्यथैषा बन्ध्येवैषा रतिमात्रं फलमस्या वृत्तच्युतस्येव नारम्भणीयेत्येवं ह्याह: दूरमेते विपरीते विषूची अविद्या या च विद्येति ज्ञाता । विद्याभीप्सितुं नचिकेतसं मन्ये न त्वा कामा बहवो लोलुपन्ते ॥ विद्यां चाविद्यां च यस्तद्वेदोभयं सह । अविद्यया मृत्युं तीर्त्वा विद्यया अमृतमश्नुते ॥ अविद्यायामन्तरे वेष्ट्यमानाः स्वयं धीराः पण्डितं मन्यमानाः । दन्द्रम्यमानाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥ ॥ ९॥ देवासुरा ह वै य आत्मकामा ब्रह्मणोऽन्तिकं प्रयाताः तस्मै नमस्कृत्वोचुः भगवन् वयमात्मकामाः स त्वं नो ब्रूहीति अतश्चिरं ध्यात्वाऽमन्यतान्यतामानो वै तेऽसुरा अतोऽन्यतममेतेषामुक्तम् तदिमे मूढा उपजीवन्त्यभिष्वङ्गिणस्तर्याभिघातिनोऽनृताभिशंसिनः सत्यमिवानृतं पश्यन्तीन्द्रजालवदित्यतो यद्वेदेष्वाभिहितं तत्सत्यं यद्वेदेषूक्तं तद्विद्वांस उपजीवन्ति तस्माद्ब्राह्मणो नावैदिकमधीयीतायमर्थः स्यादिति ॥ १०॥ एतद्वा व तत्स्वरूपं नभसः खेऽन्तर्भूतस्य यत्परं तेजस्तत्त्रेधाभिहितमग्ना आदित्ये प्राण एतद्वा व तत्स्वरूपं नभसः खेऽन्तर्भूतस्य यदोमित्येतदक्षरमनेनैव तदुद्बुध्न्यति उदयति उच्छ्वसति अजस्रं ब्रह्मधीयालम्बं वात्रैवैतत्समीरणे नभसि प्रसाखयैवोत्क्रम्य स्कधात्स्कन्धमनुसर्त्यप्सु प्रक्षेपको लवणस्येव घृतस्य चौष्ण्यमिवाभिध्यातुर्विस्तृतिरिवैतदित्यात्रोदाहरन्ति: अथ कस्मादुच्यते वैद्युतो यस्मादुच्चारितमात्र एव सर्वं शरीरं विद्योतयति तस्मादोमित्यनेनैतदुपासीतापरिमितं तेजः । १ पुरुषश्चक्षुषो योऽयं दक्षिणोऽक्षिण्यवस्थितः । इन्द्रोऽयमस्य जायेयं सव्ये चाक्षिण्यवस्थिता ॥ २ समागमस्तयोरेव हृदयान्तर्गते सुषौ । तेजस्तल्लोहितस्यात्र पिण्ड एवोभयोस्तयोः ॥ ३ हृदयादायाति तावच्चक्षुष्यस्मिन्प्रतिष्ठिता । सारणी सा तयोर्नाडी द्वयोरेका द्विधा सती ॥ ४ मनः कायाग्निमाहन्ति स प्रेरयति मारुतम् । मारुतस्तूरसि चरन्मन्द्रं जनयति स्वरम् ॥ ५ खजाग्नियोगाद् हृदि सम्प्रयुक्तमणोर्ह्यणुर्द्विरणुः कण्ठदेशे । जिह्वाग्रदेशे त्र्यणुकं च विद्धि विनिर्गतं मातृकमेवमाहुः ॥ ६ न पश्यन्मृत्युम्ं पश्यति न रोगं नोत दुःखताम् । सर्वं हि पश्यन्पश्यति सर्वमाप्नोति सर्वशः ॥ ७ चाक्षुषः स्वप्नचारी च सुप्तः सुप्तात्परश्च यः । भेदाश्चैतेऽस्य चत्वारस्तेभ्यस्तुर्यं महत्तरम् ॥ ८ त्रिष्वेकपाच्चरेद्ब्रह्म त्रिपाच्चरति चोत्तरे । सत्यानृतोपभोगार्थाः द्वैतीभावो महात्मन इति द्वैतीभावो महात्मन इति ॥ ॥ ११॥ इति सप्तमः प्रपाठकः ॥ ॐ आप्यायन्त्विति शान्तिः ॥ इति मैत्रायण्युपनिषत्समाप्ता ॥"},{"ref":"48.18","t":"सामवेदीय सामान्य उपनिषत् ॥"},{"ref":"48.19","t":"वैराग्योत्थभक्तियुक्तब्रह्ममात्रप्रबोधतः ।"},{"ref":"48.20","t":"यत्पदं मुनयो यान्ति तत्त्रैपदमहं महः ॥"},{"ref":"48.21","t":"ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोतमथो"},{"ref":"48.22","t":"बलमिन्द्रियाणि च ।"},{"ref":"48.23","t":"सर्वाणि सर्वं ब्रह्मोपनिषदं माहं ब्रह्म निराकुर्यां"},{"ref":"48.24","t":"मा मा ब्रह्म"},{"ref":"48.25","t":"निराकरोदनिराकरणमस्त्वनिराकरणं मेस्तु तदात्मनि निरते य"},{"ref":"48.26","t":"उपनिषत्सु"},{"ref":"48.27","t":"धर्मास्ते मयि सन्तु ते मयि सन्तु ॥"},{"ref":"48.28","t":"ॐ शान्तिः शान्तिः शान्तिः ॥"},{"ref":"48.29","t":"मैत्रायणी कौषितकी बृहज्जाबालतापनी ।"},{"ref":"48.30","t":"कालाग्निरुद्रमैत्रेयी सुबालक्षुरमन्त्रिका ।"},{"ref":"48.31","t":"ॐ बृहद्रथो ह वै नाम राजा राज्ये ज्येष्ठं पुत्रं निधापयित्वेदमशाश्वतं मन्यमानः शारीरं वैराग्यमुपेतोऽरण्यं निर्जगाम स तत्र परमं तप आस्थायादित्यमीक्षमाण ऊर्ध्वबाहुस्तिष्ठत्यन्ते सहस्रस्य मुनिरन्तिकमाजगामाग्निरिवाधूमकस्तेजसा निर्दहन्निवात्मविद्भगवाञ्च्हाकायन्य उत्तिष्ठोत्तिष्ठ वरं वृणीश्वेति राजानमब्रवीत्स तस्मै नमस्कृत्योवाच भगवन्नाहमात्मवित्त्वं तत्त्वविच्च्हृणुमो वयं स त्वं नो ब्रूहीत्येतद्वृतं पुरस्तादशक्यं मा पृच्च्ह प्रश्नमैक्ष्वाकान्यान्कामान्वृणीश्वेति शाकायन्यस्य चरणवभिमृश्यमानो राजेमां गाथां जगाद ॥ १.१॥"},{"ref":"48.32","t":"भगवन्नस्थिचर्मस्नायुमज्जामांसशुक्रशोणितश्लेष्माश्रुदू षिते विण्मूत्रवातपित्तकफसङ्घाते दुर्गन्धे निःसारेऽस्मिञ्च्हरीरे किं कामोपभोगैः ॥ १.२॥"},{"ref":"48.33","t":"कामक्रोधलोभभयविषादेर्ष्येष्टवियोगानिष्टसंप्रयोगक्षु त्पिपासाजरामृत्युरोगशोकाद्यैरभिहतेऽस्मिञ्च्हरीरे किं कामोपभोगैः ॥ १.३॥"},{"ref":"48.34","t":"सर्वं चेदं क्षयिष्णु पश्यामो यथेमे दंशमशकादयस्तृणवन्नश्यतयोद्भूतप्रध्वंसिनः ॥ १.४॥"},{"ref":"48.35","t":"अथ किमेतैर्वा परेऽन्ये महाधनुर्धराश्चक्रवर्तिनः केचित्सुद्युम्नभूरिद्युम्नेन्द्रद्युम्नकुवलयाश्वयौवनाश्ववद्धिया श्वाश्वपतिः शशबिन्दुर्हारिश्चन्द्रोऽम्बरीषो ननूक्तस्वयातिर्ययातिनरण्योक्षसेनोत्थमरुत्तभरतप्रभृतयो राजानो मिषतो बन्धुवर्गस्य महतीं श्रियं त्यक्त्वास्माल्लोकादमुं लोकं प्रयान्ति ॥ १.५॥"},{"ref":"48.36","t":"अथ किमेतैर्वा परेऽन्ये गन्धर्वासुरयक्षराक्षसभूतगणपिशाचोरगग्रहादीनां निरोधनं पश्यामः ॥ १.६॥"},{"ref":"48.37","t":"अथ किमेतैर्वान्यानां शोषणं महार्णवानां शिखरिणां प्रपतनं ध्रुवस्य प्रचलनं स्थानं वा तरूणां निमज्जनं पृथिव्याः स्थानादपसरणं सुराणं सोऽहमित्येतद्विधेऽस्मिन्संसारे किं कामोपभोगैर्यैरेवाश्रितस्यासकृदिहावर्तनं दृश्यत इत्युद्धर्तुमर्हसीत्यन्धोदपानस्थो भेक इवाहमस्मिन्संसारे भगवंस्त्वं नो गतिस्त्वं नो गतिः ॥ १.७॥"},{"ref":"48.38","t":"इति प्रथमः प्रपाठकः ॥"},{"ref":"48.39","t":"अथ भगवाञ्च्हाकायन्यः सुप्रीतोऽब्रवीद्राजानं महाराज बृहद्रथेक्ष्वाकुवंशध्वजशीर्षात्मजः कृतकृत्यस्त्वं मरुन्नाम्नो विश्रुतोऽसीत्ययं वा व खल्वात्मा ते कतमो भगवान्वर्ण्य इति तं होवाच इति ॥ २.१॥"},{"ref":"48.40","t":"य एषो बाह्यावष्टम्भनेनोर्ध्वमुत्क्रान्तो व्यथमानोऽव्यथमानस्तमः प्रणुदत्येष आत्मेत्याह भगवानथ य एष संप्रसादोऽस्माञ्च्हरीरात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति ॥ २.२॥"},{"ref":"48.41","t":"अथ खल्वियं ब्रह्मविद्या सर्वोपनिषद्विद्या वा राजन्नस्माकं भगवता मैत्रेयेण व्याख्याताहं ते कथयिष्यामीत्यथापहतपाप्मानस्तिग्मतेजस ऊर्ध्वरेतसो वालखिल्या इति श्रुयन्तेऽथैते प्रजापतिमब्रुवन्भगवञ्शकटमिवाचेतनमिदं शरीरं कस्यैष खल्वीदृशो महिमातीन्द्रियभूतस्य येनैतद्विधमिदं चेतनवत्प्रतिष्ठापितं प्रचोदयितास्य को भगवन्नेतदस्माकं ब्रूहीति तान्होवाच ॥ २.३॥"},{"ref":"48.42","t":"यो ह खलु वाचोपरिस्थः श्रूयते स एव वा एष शुद्धः पूतः शून्यः शान्तो प्राणोऽनीशत्माऽनन्तोऽक्षय्यः स्थिरः शाश्वतोऽजः स्वतन्त्रः स्वे महिम्नि तिष्ठत्यनेनेदं शरीरं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति ते होचुर्भगवन्कथमनेनेदृशेनानिच्च्हेनैतद्विधमिदं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति कथमिति तान्होवाच ॥ २.४॥"},{"ref":"48.43","t":"स वा एष सूक्ष्मोऽग्राह्योऽदृश्यः पुरुषसंज्ञको बुद्धिपूर्वमिहैवावर्ततेंऽशेन सुषुप्तस्यैव बुद्धिपूर्वं निबोधयत्यथ योह खलु वावाइतस्यांशोऽयं यश्चेतनमात्रः प्रतिपूरुषं क्षेत्रज्ञः सण्कल्पाध्यवसायाभिमानलिण्गः प्रजापतिर्विश्वक्षस्तेन चेतनेनेदं शरीरं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति ते होचुर्भगवन्नीदृशस्य कथमंशेन वर्तनमिति तान्होवाच ॥ २.५॥"},{"ref":"48.44","t":"प्रजापतिर्वा एषोऽग्रेऽतिष्ठत्स नारमतैकः स आत्मनमभिध्यायद्बव्हीः प्रजा असृजत्त अस्यैवात्मप्रबुद्धा अप्राणा स्थाणुरिव तिष्ठमाना अपश्यत्स नारमत सोऽमन्यतैतासं प्रतिबोधनायाभ्यन्तरं प्राविशानीत्यथ स वायुमिवात्मानं कृत्वाभ्यन्तरं प्राविशत्स एको नाविशत्स पञ्चधात्मानं प्रविभज्योच्यते यः प्राणोऽपानः समान उदानो व्यान इति ॥ २.६॥"},{"ref":"48.45","t":"अथ योऽयमूर्ध्वमुत्क्रामतीत्येष वाव स प्राणोऽथ योयमावJण्चं संक्रामत्वेष वाव सोऽपानोऽथ योयं स्थविष्ठमन्नधातुमपाने स्थापयत्यणिष्ठं चाण्गेऽण्गे समं नयत्येष वाव स समानोऽथ योऽयं पीताशितमुद्गिरति निगिरतीति चैष वाव स उदानोऽथ येनैताः शिरा अनुव्याप्ता एष वाव स व्यानः ॥ २.७॥"},{"ref":"48.46","t":"अथोपांशुरन्तर्याम्यमिभवत्यन्तर्याममुपांशुमेतयोरन्तराले चौष्ण्यं मासवदौष्ण्यं स पुरुषोऽथ यः पुरुषः सोऽग्निर्वैश्वानरोऽप्यन्यत्राप्युक्तमयमग्निर्वैश्वानरो योऽयमनन्तः पुरुषो येनेदमन्नं पच्यते यदिदमद्यते तस्यैष घोषो भवति यदेतत्कर्णावपिधाय शृणोति स यदोत्क्रमिष्यन्भवति नैनं घोषं शृणोति ॥ २.८॥"},{"ref":"48.47","t":"स वा एष पञ्चधात्मानं प्रविभज्य निहितो गुहायां मनोमयः प्राणशरीरो बहुरूपः सत्यसं कल्प आत्मेति स वा एषोऽस्य हृदन्तरे तिष्ठन्नकृतार्थोऽमन्यतार्थानसानि तत्स्वानीमानि भित्त्वोदितः पJण्चभी रश्मिभिर्विषयानत्तीति बुद्धीन्द्रियाणि यानीमान्येतान्यस्य रश्मयः कर्मेन्द्रियाण्यस्य हया रथः शरीरं मनो नियन्ता प्रकृतिमयोस्य प्रतोदनेन खल्वीरितं परिभ्रमतीदं शरीरं चक्रमिव मृते च नेदं शरीरं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति ॥ २.९॥"},{"ref":"48.48","t":"स वा एष आत्मेत्यदो वशं नीत इव सितासितैः कर्मफलैरभिभूयमान इव प्रतिशरीरेषु चरत्यव्यक्तत्वात्सूक्ष्मत्वाददृश्यत्वादग्राह्यत्वान्निर्ममत्वा च्चानवस्थोऽकर्ता कर्तेवावस्थितः ॥ २.१०॥"},{"ref":"48.49","t":"स वा एष शुद्धः स्थिरोऽचलश्चालेपोऽव्यग्रो निःस्पृहः प्रेक्षकवदवस्थितः स्वस्य चरितभुग्गुणमयेन पटेनात्मानमन्तर्धीयावस्थित इत्यवस्थित इति ॥ २.११॥ इति द्वितीयः प्रपाठकः ॥"},{"ref":"48.50","t":"ते होचुर्भगवन्यद्येवमस्यात्मनो महिमानं सूचयसीत्यन्यो वा परः कोऽयमात्मा सितासितैः कर्मफलैरभिभूयमानः सदसद्योनिमापद्यत इत्यवाचीं वोर्ध्वां वा गतं द्वन्द्वैरभिभूयमानः परिभ्रमतीति कतम एष इति तान्होवाच ॥ ३.१॥"},{"ref":"48.51","t":"अस्ति खल्वन्योऽपरो भूतात्मा योऽयं सितासितैः कर्मफलैरभिभूयमानः सदसदयोनिमापद्यत इत्यवाचीं वोर्ध्वां गतिं द्वन्द्वैरभिभूयमानः परिभ्रमतीत्यस्योपव्याख्यानं पञ्च तन्मात्राणि भूतशब्देनोच्यन्ते पञ्च महाभूतानि भूतशब्देनोच्यन्तेऽथ तेषां यः समुदायः शरीरमित्युक्तमथ यो ह खलु वाव शरीरमित्युक्तं स भूतात्मेत्युक्तमथास्ति तस्यात्मा बिन्दुरिव पुष्कर इति स वा एषोऽभिभूतः प्राकृत्यैर्गुणैरित्यतोऽभिभूतत्वात्संमूढत्वं प्रयात्यसंमूढस्त्वादात्मस्थं प्रभुं भगवन्तं कारयितारं नापश्यद्गुणौघैस्तृप्यमानः कलुषीकृतास्थिरश्चJण्चलो लोलुप्यमानः सस्पृहो व्यग्रश्चाभिमानत्वं प्रयात इत्यहं सो ममेदमित्येवं मन्यमानो निबध्नात्यात्मनात्मानं जालेनैव खचरः कृतस्यानुफलैरभिभूयमानः परिभ्रमतीति ॥ ३.२॥"},{"ref":"48.52","t":"अथान्यत्राप्युक्तं यः कर्ता सोऽयं वै भूतात्मा करणैः कारयितान्तःपुरुषोऽथ यथाग्निनायःपिण्डो वाभिभूतः कर्तृभिर्हन्यमानो नानात्वमुपैत्येवं वाव खल्वसौ भूतात्मान्तःपुरुषेणाभिभूतो गुणैर्हन्यमानो नानात्वमुपैत्यथ यत्त्रिगुणं चतुरशीतिलक्षयोनिपरिणतं भूतत्रिगुणमेतद्वै नानात्वस्य रूपं तानि ह वा इमानि गुणानि पुरुषेणेरितानि चक्रमिव चक्रिणेत्यथ यथायःपिण्डे हन्यमाने नाग्निरभिभूयत्येवं नाभिभूयत्यसौ पुरुषोऽभिभूयत्ययं भूतात्मोपसंश्लिष्टत्वादिति ॥ ३.३॥"},{"ref":"48.53","t":"अथान्यत्राप्युक्तं शरीरमिदं मैथुनादेवोद्भूतं संविदपेतं निरय एव मूत्रद्वारेण निष्क्रामन्तमस्थिभिश्चितं मांसेनानुलिप्तं चर्मणावबद्धं विण्मूत्रपित्तकफमज्जामेदोवसाभिरन्यैश्च मलैर्बहुभिः परिपूर्णं कोश इवावसन्नेति ॥ ३.४॥"},{"ref":"48.54","t":"अथान्यत्राप्युक्तं संमोहो भयं विषादो निद्रा तन्द्री व्रणो जरा शोकः क्षुत्पिपासा कार्पण्यं क्रोधो नास्तिक्यमङ्य़ानं मात्सर्यं वैकारुण्यं मूढत्वं निर्व्रीडत्वं निकृतत्वमुद्धातत्वमसमत्वमिति तामसान्वितस्तृष्णा स्नेहो रागो लोभो हिंसा रतिर्दृष्टिव्यापृतत्वमीर्ष्या काममवस्थितत्वं चJण्चलत्वं जिहीर्षार्थोपार्जनं मित्रानुग्रहणं परिग्रहावलम्बोऽनिष्टेष्विन्द्रियार्थेषु द्विष्टिरिष्टेश्वभिषण्ग इति राजसान्वितैः परिपूर्ण एतैरभिभूत इत्ययं भूतात्मा तस्मान्नानारूपाण्याप्नोतीत्याप्नोतीति ॥ ३.५॥ तृतीयः प्रपाठकः ॥"},{"ref":"48.55","t":"ते ह खल्वथोर्ध्वरेतसोऽतिविस्मिता अतिसमेत्योचुर्भगवन्नमस्ते त्वं नः शाधि त्वमस्माकं गतिरन्या न विद्यत इत्यस्य कोऽतिथिर्भूतात्मनो येनेदं हित्वामन्येव सायुज्यमुपैति तान्होवाच ॥ ४.१॥"},{"ref":"48.56","t":"अथान्यत्राप्युक्तं महानदीषूर्मय इव निवर्तकमस्य यत्पुराकृतं समुद्रवेलेव दुर्निवार्यमस्य मृत्योरागमनं सदसत्फलमयैर्हि पाशैः पशुरिव बद्धं बन्धनस्थस्येवास्वातन्त्र्यं यमविषयस्थस्यैव बहुभयावस्थं मदिरोन्मत्त इवामोदममदिरोन्मत्तं पाप्मना गृहीत इव भ्राम्यमाणं महोरगदष्ट इव विपदृष्टं महान्धकार इव रागान्धमिन्द्रजालमिव मायामयं स्वप्नमिव मिथ्यादर्शनं कदलीगर्भ इवासारं नट इव क्षणवेषं चित्रभित्तिरिव मिथ्यामनोरममित्यथोक्तम् ॥ शब्दस्पर्शादयो येऽर्था अनर्था इव ते स्थिताः । येष्वासक्तस्तु भूतात्मा न स्मरेच्च परं पदम् ॥ ४.२॥"},{"ref":"48.57","t":"अयं वा व खल्वस्य प्रतिविधिर्भूतात्मनो यद्येव विद्याधिगमस्य धर्मस्यानुचरणं स्वाश्रमेष्वानुक्रमणं स्वधर्म एव सर्वं धत्ते स्तम्भशाखेवेतराण्यनेनोर्ध्वभाग्भवत्यन्यथधः पतत्येष स्वधर्माभिभूतो यो वेदेषु न स्वधर्मातिक्रमेणाश्रमी भवत्याश्रमेष्वेवावस्थितस्तपस्वी चेत्युच्यत एतदप्युक्तं नातपस्कस्यात्मध्यानेऽधिगमः कर्मशुद्धिर्वेत्येवं ह्याह ॥ तपसा प्राप्यते सत्त्वं सत्त्वात्सम्प्राप्यते मनः । मनसा प्राप्यते त्वात्मा ह्यात्मापत्त्या निवर्तत इति ॥ ४.३॥"},{"ref":"48.58","t":"अत्रैते श्लोका भवन्ति ॥ यथा निरिन्धनो वह्निः स्वयोनावुपशाम्यति । तथा वृत्तिक्षयाच्चित्तं स्वयोनावुपशाम्यति ॥ १॥ स्वयोनावुपशान्तस्य मनसः सत्यगामिनः । इन्द्रियार्थाविमूढस्यानृताः कर्मवशानुगाः ॥ २॥ चित्तमेव हि संसारस्तत्प्रयत्नेन शोधयेत् । यच्चित्तस्तन्मयो भवति गुह्यमेतत्सनातनम् ॥ ३॥ चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् । प्रसन्नात्मात्मनि स्थित्वा सुखमव्ययमश्नुते॥ ४॥ समासक्तं यदा चित्तं जन्तोर्विषयगोचरे । यद्येवं ब्रह्मणि स्यात्तत्को न मुच्येत बन्धनात् ॥ ५॥ मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च । अशुद्धं कामसण्कल्पं शुद्धं कामविवर्जितम् ॥ ६॥ लयविक्षेपरहितं मनः कृत्वा सुनिश्चलम् । यदा यात्यमनीभावं तदा तत्परमं पदम् ॥ ७॥ तावदेव निरोद्धव्यं हृदि यावत्क्षयं गतम् । एतज्ङ्य़ानं च मोक्षं च शेषास्तु ग्रन्थविस्तराः ॥ ८॥ समाधिनिर्धूतमलस्य चेतसो निवेशितस्यात्मनि यत्सुखं लभेत् । न शक्यते वर्णयितुं गिरा तदा स्वयं तदन्तःकरणेन गृह्यते ॥ ९॥ अपामपोऽग्निरग्नौ वा व्योम्नि व्योम न लक्षयेत् । एवमन्तर्गतं चित्तं पुरुषः प्रतिमुच्यते ॥ १०॥ मन एव मनुष्याणां कारणं बन्धमोक्षयोः । बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतमिति ॥ ११॥ अथ यथेयं कौत्सायनिस्तुतिः ॥ त्वं ब्रह्मा त्वं च वै विष्णुस्त्वं रुद्रस्त्वं प्रजापतिः । त्वमग्निर्वरुणो वायुस्त्वमिन्द्रस्त्वं निशाकरः ॥ १२॥ त्वं मनुस्त्वं यमश्च त्वं पृथिवी त्वमथाच्युतः । स्वार्थे स्वाभाविकेऽर्थे च बहुधा तिष्ठसे दिवि ॥ १३॥ विश्वेश्वर नमस्तुभ्यं विश्वात्मा विश्वकर्मकृत् । विश्वभुग्विश्वमायस्त्वं विश्वक्रीडारतिः प्रभुः ॥ १४॥ नमः शान्तात्मने तुभ्यं नमो गुह्यतमाय च । अचिन्त्यायाप्रमेयाय अनादिनिधनाय चेति ॥ १५॥ ॥ ४.४॥"},{"ref":"48.59","t":"तमो वा इदमेकमास तत्पश्चात्परेणेरितं विषयत्वं प्रयात्येतद्वै रजसो रूपं तद्रजः खल्वीरितं विषमत्वं प्रयात्येतद्वै तमसो रूपं तत्तमः खल्वीरितं तमसः सम्प्रास्रवत्येतद्वै सत्त्वस्य रूपं तत्सत्त्वमेवेरितं तत्सत्त्वात्संप्रास्रवत्सोंऽशोऽयं यश्चेतनमात्रः प्रतिपुरुषं क्षेत्रज्ञः सण्कल्पाध्यवसायाभिमानलिण्गः प्रजापतिस्तस्य प्रोक्ता अग्र्यास्तनवो ब्रह्मा रुद्रो विष्णुरित्यथ यो ह खलु वावास्य राजसोंऽशोऽसौ स योऽयं ब्रह्माथ यो ह खलु वावास्य तामसोंऽशोऽसौ स योऽयं रुद्रोऽथ यो ह खलु वावास्य सात्विकोंऽशोऽसौ स एवं विष्णुः स वा एष एकस्त्रिधाभूतोऽष्टधैकादशधा द्वादशधापरिमितधा चोद्भूत उद्भूतत्वाद्भूतेषु चरति प्रतिष्ठा सर्वभूतानामधिपतिर्बभूवेत्यसावात्मान्तर्बहिश्चान्तर्बहिस् ह्च ॥ ४.५॥ चतुर्थः प्रपाठकः ॥"},{"ref":"48.60","t":"द्विधा वा एष आत्मानं बिभर्त्ययं यः प्राणो यश्चासावादित्योऽथ द्वौ वा एतावास्तां पञ्चधा नामान्तर्बहिश्चाहोरात्रे तौ व्यावर्तेते असौ वा आदित्यो बहिरात्मान्तरात्मा प्राणो बहिरात्मा गत्यान्तरात्मनानुमीयते । गतिरित्येवं ह्याह यः कश्चिद्विद्वानपहतपाप्माध्यक्षोऽवदातमनास्तन्निष्ठ आवृत्तचक्षुः सोऽन्तरात्मागत्या बहिरात्मनोऽनुमीयते गतिरित्येवं ह्याहाथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो यः पश्यति मां हिरण्यवत्स एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति ॥ ५.१॥"},{"ref":"48.61","t":"अथ य एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति स एषोऽग्निर्दिवि श्रितः सौरः कालाख्योऽदृश्यः सर्वभूतान्नमत्ति कः पुष्करः किमयं वेद वा व तत्पुष्करं योऽयमाकाशोऽस्येमाश्चतस्रो दिशश्चतस्र उपदिशः संस्था अयमर्वागग्निः परत एतौ प्राणादित्यावेतावुपासीतोमित्यक्षरेण व्याहृतिभिः सावित्र्या चेति ॥ ५.२॥"},{"ref":"48.62","t":"द्वे वाव ब्रह्मणो रूपे मूर्तं चामूर्तं चाथ यन्मूर्तं तदसत्यं यदमूर्तं तत्सत्यं तद्ब्रह्म यद्ब्रह्म तज्ज्योतिर्यज्ज्योतिः स आदित्यः स वा एष ओमित्येतदात्मा स त्रेधात्मानं व्यकुरुत ओमिति तिस्रो मात्रा एताभिः सर्वमिदमोतं प्रोतं चैवास्मिन्नित्येवं ह्याहैतद्वा आदित्य ओमित्येवं ध्यायंस्तथात्मानं युJण्जीतेति ॥ ५.३॥"},{"ref":"48.63","t":"अथान्यत्राप्युक्तमथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इत्यसावादित्य उद्गीथ एव प्रणव इत्येवं ह्याहोद्गीथः प्रणवाख्यं प्रणेतारं नामरूपं विगतनिद्रं विजरमविमृत्युं पुनः पJण्चधा ङ्य़ेयं निहितं गुहायामित्येवं ह्याहोर्ध्वमूलं वा आब्रह्मशाखा आकाशवाय्वग्न्युदकभूम्यादय एकेनात्तमेतद्ब्रह्म तत्तस्यैतत्ते यदसावादित्य ओमित्येतदक्षरस्य चैतत्तस्मादोमित्यनेनैतदुपासीताजस्रमित्येकोऽस्य रसं बोधयीत इत्येवं ह्याहैतदेवाक्षरं पुण्यमेतदेवाक्षरं ज्ङ्य़ात्वा यो यदिच्छति तस्य तत् ॥ ५.४॥"},{"ref":"48.64","t":"अथान्यत्राप्युक्तं स्तनयत्येपास्य तनूर्या ओमिति स्त्रीपुंनपुंसकमिति लिण्गवत्येषाथाग्निर्वायुरादित्य इति भास्वत्येषाथ रुद्रो विष्णुरित्यधिपतिरित्येषाथ गार्हपत्यो दक्षणाग्निराहवनीय इति मुखवत्येषाथ ऋग्यजुःसामेति विजानात्येषथ भूर्भुवस्वरिति लोकवत्येषाथ भूतं भव्यं भविष्यदिति कालवत्येषाथ प्राणोऽग्निः सूर्यः इति प्रतापवत्येषाथान्नमापश्चन्द्रमा इत्याप्यायनवत्येषाथ बुद्धिर्मनोऽहण्कार इति चेतनवत्येषाथ प्राणोऽपानो व्यान इति प्राणवत्येके त्यजामीत्युक्तैताह प्रस्तोतार्पिता भवतीत्येवं ह्याहैतद्वै सत्यकाम परं चापरं च यदोमित्येतदक्षरमिति ॥ ५.५॥"},{"ref":"48.65","t":"अथ व्यात्तं वा इदमासीत्सत्यं प्रजापतिस्तपस्तप्त्वा अनुव्याहरद्भूर्भुवःस्वरित्येषा हाथ प्रजापतेः स्थविष्ठा तनूर्वा लोकवतीति स्वरित्यस्याः शिरो नाभिर्भुवो भूः पादा आदित्यश्चक्षुरायत्तः पुरुषस्य महतो मात्राश्चक्षुषा ह्ययं मात्राश्चरिति सत्यं वै चक्षुरक्षिण्युपस्थितो हि पुरुषः सर्वार्थेषु वदत्येतस्माद्भूर्भुवःस्वरित्युपासीतान्नं हि प्रजापतिर्विश्वात्मा विश्वचक्षुरिवोपासितो भवतीत्येवं ह्याहैषा वै प्रजापतिर्विश्वभृत्तनूरेतस्यामिदं सर्वमन्तर्हितमस्मि।श्च सर्वस्मिन्नेषान्तर्हितेति तस्मादेषोपासीतेति ॥ ५.६॥"},{"ref":"48.66","t":"तत्सवितुर्वरेण्यमित्यसौ वा आदित्यः सविता स वा एवं प्रवरणाय आत्मकामेनेत्याहुर्ब्रह्मवादिनोऽथ भर्गो देवस्य धीमहीति सविता वै तेऽवस्थिता योऽस्य भर्गः कं सJण्चितयामीत्याहुर्ब्रह्मवादिनोऽथ धियो यो नः प्रचोदयादिति बुद्धयो वै धियस्ता योऽस्माकं प्रचोदयादित्याहुर्ब्रह्मवादिनोऽथ भर्ग इति यो ह वा अस्मिन्नादित्ये निहितस्तारकेऽक्षिणि ऐष भर्गाख्यो भाभिर्गतिरस्य हीति भर्गो भर्जति वैष भर्ग इति ब्रह्मवादिनोऽथ भर्ग इति भासयतीमाँल्लोकानिति रञ्जयतीमानि भूतानि गच्च्हत इति गच्च्हत्यस्मिन्नागच्च्हत्यस्मा इमाः प्रजास्तस्माद्भारकत्वाद्भर्गः शत्रून्सूयमानत्वात्सूर्यः सव्नात्सविता दानादादित्यः पवनात्पावमानोऽथायोऽथायनादादित्य इत्येवं ह्याह खल्वात्मनात्मामृताख्यश्चेता मन्ता गन्ता स्रष्टा नन्दयिता कर्ता वक्ता रसयिता घ्राता स्पर्शयिता च विभुविग्रहे सन्निष्ठा इत्येवं ह्याहाथ यत्र द्वैतीभूतं विङ्य़ानं तत्र हि शृणोति पश्यति जिघ्रतीति रसयते चैव स्पर्शयति सर्वमात्मा जानीतेति यत्राद्वैतीभूतं विङ्य़ानं कार्यकारणनिर्मुक्तं निर्वचनमनौपम्यं निरुपाख्यं किं तदण्ग वाच्यम् ॥ ५.७॥"},{"ref":"48.67","t":"एष हि खल्वात्मेशानः शंभुर्भवो रुद्रः प्रजापतिर्विश्वसृड्ढिरण्यगर्भः सत्यं प्राणो हंसः शान्तो विष्णुर्नारायणोऽर्कः सविता धाता सम्राडिन्द्र इन्दुरिति य एष तपत्यग्निना पिहितः सहस्राक्षेण हिरण्मयेनानन्देनैष वाव विजिङ्य़ासितव्योऽन्वेष्टव्यः सर्वभूतेभ्योऽभयं दत्त्वारण्यं गत्वाथ बहिःकृतेन्द्रियार्थान्स्वशरीरादुपलभतेऽथैनमिति विश्वरूपं हरिणं जातवेदसं परायणं ज्योतिरेकं तपन्तम् । सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रजानामुदयत्येष सूर्यः ॥ ५.८॥ इति पञ्चमः प्रपाठकः ॥ ।"},{"ref":"48.68","t":"अथ प्रपाठक ६ । द्विधा वा एष आत्मानं बिभर्त्ययं यः प्राणो यश्चासा आदित्योऽथ द्वौ वा एता अस्य पन्थाना अन्तर्बहिश्चाहोरात्रेणैतौ व्यावर्तेते असौ वा आदित्यो बहिरात्मान्तरात्मा प्राणोऽतो बहिरात्मक्या गत्यान्तरात्मनोऽनुमीयते गतिरित्येवं हि आहाथ यः कश्चिद्विद्वानपहतपाप्माऽक्षाध्यक्षोऽवदातमनास्तन्निष्ठ आवृत्तचक्षुः सो अन्तरात्मक्या गत्या बहिरात्मनोऽनुमीयते गतिरित्येवं ह आह अथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो यः पश्यतीमां हिरण्यवस्थात् स एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति ॥ ६.१॥"},{"ref":"48.69","t":"अथ य एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति स एषोऽग्निर्दिवि श्रितः सौरः कालाख्योऽदृश्यः सर्वभूतान्यन्नमत्तीति। कः पुष्करः किंमयो वेति। इदं वाव तत्पुष्करं योऽयमाकाशोऽस्येमाः चतस्रो दिशश्चतस्र उपदिशो दलसंस्था आसम्। अर्वाग्विचरत एतौ प्राणादित्या एता उपासीतोमित्येतदक्षरेण व्याहृतिभिः सावित्र्या चेति ॥ ६.२॥"},{"ref":"48.70","t":"द्वे वाव ब्रह्मणो रूपे मूर्तं चामूर्तं च । अथ यन्मूर्तं तदसत्यम् यदमूर्तं तत्सत्यम् तद्ब्रह्म तज्ज्योतिः यज्ज्योतिः स आदित्यः स वा एष ओमित्येतदात्माभवत् स त्रेधात्मानं व्याकुरुत ओमिति तिस्रो मात्रा एताभिः सर्वमिदमोतं प्रोतं चैवास्मीति एवं ह्याहैतद्वा आदित्य ओमित्येवं ध्यायत आत्मानं युञ्जीतेति ॥ ६.३॥"},{"ref":"48.71","t":"अथान्यत्रापि उक्तमथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इति असौ वा आदित्य उद्गीथ एष प्रणवा इति । एवं ह्याहोद्गीथं प्रणवाख्यं प्रणेतारं भारूपं विगतनिद्रं विजरं विमृत्युं त्रिपदं त्र्यक्षरं पुनः पञ्चधा ज्ञेयं निहितं गुहायामित्येवं ह्याहोर्ध्वमूलं त्रिपाद्ब्रह्म शाखा आकाश वाय्वग्न्युदकभूम्यादय एकोऽश्वत्थनामैतद्ब्रह्मैतस्यैतत्तेजो यदसा आदित्यः ओमित्येतदक्षरस्य चैतत्तस्मादोमित्यनेनैतदुपासीताजस्रमित्येकोऽस्य सम्बोधयितेत्येवं ह्याह ः एतदेवाक्षरं पुण्यमेतदेवाक्षरं परम् । एतदेवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ ॥ ६.४॥"},{"ref":"48.72","t":"अथान्यत्राप्युक्तं स्वनवत्येषास्यस्तनुर्या ओमिति स्त्रीपुंनपुंसकेति लिङ्गवती एषाऽथाग्निर्वायुरादित्य इति भास्वति एषा अथ ब्रह्म रुद्रो विष्णुरित्यधिपतिवती एषाऽथ गार्हपत्यो दक्षिणाग्निराहवनीया इति मुखवती एषाऽथ ऋग्यजुःसामेति विज्ञानवती एषा भूर्भुवःस्वरिति लोकवती एषाऽथ भूतं भव्यं भविष्यदिति कालवती एषाऽथ प्राणोऽग्निः सूर्य इति प्रतापवती एषाऽथान्नमापश्चन्द्रमा इत्याप्यायनवती एषाऽथ बुद्धिर्मनोऽहङ्कारा इति चेतनवती एषाऽथ प्राणोऽपानो व्यान इति प्राणवती एषेति अत ओमित्युक्तेनैताः प्रस्तुता अर्चिता अर्पिता भवन्तीति एवं ह्याहैतद्वै सत्यकाम परां चापरां च ब्रह्म यदोमित्येतदक्षरमिति ॥ ६.५॥"},{"ref":"48.73","t":"अथाव्याहृतं वा इदमासीत् स सत्यं प्रजापतिस्तपस्तप्त्वाऽनुव्याहरद्भूर्भुवःस्वरिति । एषैवास्य प्रजापतेः स्थविष्ठा तनुर्या लोकवतीति स्वरित्यस्याः शिरो नाभिर्भुवो भूः पादा आदित्यश्चक्षुः चक्षुरायता हि पुरुषस्य महती मात्रा चक्षुषा ह्ययं मात्राश्चरति सत्यं वै चक्षुः अक्षिण्यवस्थितो हि पुरुषः सर्वार्थेषु चरति एतस्माद्भूर्भुवःस्वरित्युपासीतानेन हि प्रजापतिर्विश्वात्मा विश्वचक्षुरिवोपासितो भवतीति एवं ह्याहैषा वै प्रजापतेर्विश्वभृत्तनुरेतस्यामिदं सर्वमन्तर्हितमस्मिन् च सर्वस्मिन्नेषा अन्तर्हितेति तस्मादेषोपासीता ॥ ६.६॥"},{"ref":"48.74","t":"तत्सवितुर्वरेण्यमित्यसौ वा आदित्यः सविता स वा एवं प्रवरणीय आत्मकामेनेत्याहुर्ब्रह्मवादिनोऽथ भर्गो देवस्य धीमहीति सविता वै देवस्ततो योऽस्य भर्गाख्यस्तं चिन्तयामीत्याहुर्ब्रह्मवादिनोऽथ धियो यो नः प्रचोदयादिति बुद्धयो वै धियस्तायोऽस्माकं प्रचोदयादित्याहुर्ब्रह्मवादिनः अथ भर्गा इति यो ह वा अमुष्मिन्नादित्ये निहितस्तारकोऽक्षिणि वैष भर्गाख्यः भाभिर्गतिरस्य हीति भर्गः भर्जयतीति वैष भर्ग इति रुद्रो ब्रह्मवादिनोऽथ भ इति भासयतीमान् लोकान् र इति रंजयतीमानि भूतानि ग इति गच्च्हन्त्यस्मिन्नागच्च्हन्त्यस्मादिमाः प्रजास्तस्माद्भरगत्वाद्भर्गः शाश्वत् सूयमानात् सूर्यः सवनात् सविताऽदानात् आदित्यः पवनात्पावनोऽथापोप्यायनादित्येवं ह्याह खल्वात्मनोऽत्मा नेतामृताख्यश्चेता मन्ता गन्तोत्सृष्टानन्दयिता कर्ता वक्ता रसयिता घ्राता द्रष्टा श्रोता स्पृशति च विभुर्विग्रहे सन्निविष्टा इत्येवं ह्याह अथ यत्र द्वैतीभूतं विज्ञानं तत्र हि शृणोति पश्यति जिघ्रति रसयति चैव स्पर्शयति सर्वमात्मा जानीतेति यत्राद्वैतीभूतं विज्ञानं कार्यकारणकर्मनिर्मुक्तं निर्वचनमनौपम्यं निरुपाख्यां किं तदवाच्यम् ॥ ६.७॥"},{"ref":"48.75","t":"एष हि खल्वात्मेशानः शम्भुर्भवो रुद्रः प्रजापतिर्विश्वसृक् हिरण्यगर्भः सत्यं प्राणो हंसः शास्ता विष्णुर्नारायणोऽर्कः सविता धाता विधाता सम्राडिन्द्र इन्दुरिति य एष तपत्यग्निरिवाग्निना पिहितः सहस्राक्षेण हिरण्मयेनाण्डेन एष वा जिज्ञासितव्योऽन्वेष्टव्यः सर्वभूतेभ्योऽभयं दत्वारण्यं गत्वाथ बहिःकृत्वीन्द्रियार्थान्स्वाच्च्हरीरादुपलभेत एनमिति । विश्वरूपं हरिणं जातवेदसं परायणं ज्योतिरेकं तपन्तम् । सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रजानामुदयत्येष सूर्यः ॥ ॥ ६.८॥"},{"ref":"48.76","t":"तस्माद्वा एष उभयात्मैवं विदात्मन्येवाभिध्यायत्यात्मन्येव यजतीति ध्यानं प्रयोगस्थं मनो विद्वद्भिष्टुतं मनःपूतिमुच्छिष्टोपहतमित्यनेन तत्पावयेत् मन्त्रं पठति उच्छिष्टोच्छिष्टोपहितं यच्च पापेन दत्तं मृतसूतकाद्वा वसोः पवित्रमग्निः सवितुश्च रश्मयः पुनन्त्वन्नं मम दुष्कृतं च यदन्यत् अद्भिः पुरस्तात्परिदधाति प्राणाय स्वाहापानाय स्वाहा व्यानाय स्वाहा समानाय स्वाहोदानाय स्वाहेति पञ्चभिरभिजुहोति अथावाशिष्टं यतवागश्नात्यतोऽद्भिर्भूय एवोपरिष्टात्परिदधात्याचान्तो भूत्वात्मेज्यानः प्राणोऽग्निर्विश्वोऽसीति च द्वाभ्यामात्मानमभिध्यायेत् प्राणोऽग्निः परमात्मा वै पञ्चवायुः समाश्रितः स प्रीतः प्रीणातु विश्वं विश्वभुक् विश्वोऽसि वैश्वानरोऽसि विश्वं त्वया धार्यते जायमानम् विशन् तु त्वामाहुतयश्च सर्वाः प्रजास्तत्र यत्र विश्वामृतोऽसीति एवं न विधिना खल्वनेनात्तानत्वं पुनरुपैति ॥ ६.९॥"},{"ref":"48.77","t":"अथापरं वेदितव्यमुत्तरो विकारोऽस्यात्मयज्ञस्य यथान्नमन्नादश्चेति अस्योपव्याख्यानं पुरुषश्चेता प्रधानान्तःस्थः स एव भोक्ता प्राकृतमन्नं भुङ्क्त इति तस्यायं भूतात्मा ह्यन्नमस्यकर्ता प्रधानः तस्मात्त्रिगुणं भोज्यं भोक्ता पुरुषोऽन्तस्थः अत्र दृष्टं नाम प्रत्ययम् यस्माद्बीजसम्भवा हि पशवस्तस्माद्बीजं भोज्यमनेनैव प्रधानस्य भोज्यत्वं व्याख्यातं तस्माद्भोक्ता पुरुषो भोज्या प्रकृतिस्तत्स्थो भुङ्क्त इति प्राकृतमन्नं त्रिगुणभेदपरिणमत्वान्महदाद्यं विशेषान्तं लिङ्गमनेनैव चतुर्दशविधस्य मार्गस्य व्याख्या कृता भवति सुखदुःखमोहसंज्ञं ह्यन्नभूतमिदं जगत् न हि बीजस्य स्वादुपरिग्रहोऽस्तीति यावन्नप्रसूतिः तस्याप्येवं तिसृष्ववस्थास्वन्नत्वं भवति कौमारं यौवनं जरा परिणमत्वातत्दन्नत्वमेवं प्रधानस्य व्यक्ततां गतस्योपलब्धिर्भवति तत्र बुद्ध्यादीनि स्वादुनि भवन्त्यध्यवसायसङ्कल्पाभिमाना इति अथेन्द्रियार्थान् पञ्चस्वादुनि भवन्ति एवं सर्वाणीन्द्रियकर्माणि प्राणकर्माणि एवं व्यक्तमन्नमव्यक्तमन्नम् अस्य निर्गुणो भोक्ता भोक्तृत्वाच्चैतन्यं प्रसिद्धं तस्य यथाग्निर्वै देवानामन्नदः सोमोऽन्नमग्निनैवान्नमित्येवंवित् सोमसंज्ञोऽयंभूतत्माऽग्निसंज्ञोऽप्यव्यक्तमुखा इति वचनात्पुरुषो ह्यव्यक्तमुखेन त्रिगुणं भुङ्क्त इति यो हैवं वेद संन्यासी योगी चात्मयाजी चेति अथ यद्वन्न कश्चिच्च्हून्यागारे कामिन्यः प्रविष्टाः स्पृशतीन्द्रियार्थान् तद्वद् यो न स्पृशति प्रविष्टान् संन्यासी योगी चात्मयाजी चेति ॥ ६.१०॥"},{"ref":"48.78","t":"परं वा एतदात्मनो रूपं यदन्नमन्नमयो ह्ययं प्राणोऽथ न यद्यश्नात्यमन्ताऽश्रोताऽस्प्रष्टाऽद्रष्टाऽवक्ताऽघ्रातारसयिता भवति प्राणांश्चोत्सृजतीति एवं ह्याहाथ यदि खल्वश्नाति प्राणसमृद्धो भूत्वा मन्ता भवति श्रोता भवति स्प्रष्टा भवति वक्ता भवति रसयिता भवति घ्राता भवति द्रष्टा भवतीति एवं ह्याह अन्नाद्वै प्रजाः प्रजायन्ते याः कश्चित्पृथिवीशृताः । अतोऽन्नेनैव जीवन्ति अथैतदपि यन्ति अन्ततः ॥ ६.११॥"},{"ref":"48.79","t":"अथान्यत्रापि उक्तम् सर्वाणि ह वा इमानि भूतान्यहरहः प्रपतन्त्यन्नमभिजिघृक्षमाणानि सूर्यो रश्मिभिराददात्यन्नं तेनासौ तपत्यन्नेनाभिषिक्ताः पचन्तीमे प्राणा अग्निर्वा अन्नेनोज्ज्वलत्यन्नकामेनेदं प्रकल्पितं ब्रह्मणा अतोऽन्नमात्मेत्युपासीतेत्वेयं ह्याह । अनाद्भूतानि जायन्ते जातान्यन्नेन वर्धन्ते अद्यतेऽत्ति च भूतानि तस्मादन्नं तदुच्यते ॥ ६.१२॥"},{"ref":"48.80","t":"अथान्यत्रापि उक्तम् \\ः विश्वभृद्वै नामैषा तनुर्भगवतो विष्णोर्यदिदमन्नं प्राणो वा अन्नस्य रसो मनः प्राणस्य विज्ञानं मनस आनन्दं विज्ञानस्येति अन्नवान् प्राणवान् मनश्वान् विज्ञानवान् आनन्दवान् च भवति यो हैवं वेद यावान्तीह वै भूतान्यन्नमदन्ति तावत्स्वन्तस्थोऽन्नमत्ति यो हैवंवेद । अन्नमेव विजरन्नमन्नं संवननं स्मृतम् । अन्नं पशूनां प्राणोऽन्नं ज्येष्ठमन्नं भिषक् स्मृतम् ॥ ६.१३॥"},{"ref":"48.81","t":"अथान्यात्रप्युक्तम् \\ः अन्नं वा अस्य सर्वस्य योनिः कालश्चान्नस्य सूर्यो योनिः कालस्य तस्यैतद्रूपं यन् निमेषादिकालात्सम्भृतं द्वादशात्मकं वत्सरमेतस्याग्नेयमर्धमर्धं वारुणं मघाद्यं श्रविष्ठार्धमाग्नेयं क्रमेणोत्क्रमेण सार्पाद्यं श्रविष्ठार्धान्तं सौम्यम् तत्रैकैकमात्मनो नवांशकं सचारकविधम् सौक्ष्म्यत्वादेतत्प्रमाणमनेनैव प्रमीयते हि कालः न विना प्रमाणेन प्रमेयस्योपलब्धिः प्रमेयोऽपि प्रमाणतां पृथक्त्वादुपैत्यात्मसम्बोधनार्थमित्येवं ह्याह । यावत्यो वै कालस्य कलास्तावतीषु चरत्यसौ यः कालं ब्रह्मेत्युपासीत कालस्तस्यातिदूरमपसरतीति एवं ह्याह \\ः कालात्स्रवन्ति भूतानि कालाद्वृद्धिं प्रयान्ति च । काले चास्तं नियच्च्हन्ति कालो मूर्तिरमूर्तिमान् ॥ ॥ ६.१४॥"},{"ref":"48.82","t":"द्वे वाव ब्रह्मणो रुपे कालश्चाकालश्चाथ यः प्रागादित्यात्सोऽकालोऽकालोऽथ य आदित्याद्यः स कालः सकलः सकलस्य वा एतद्रूपं यत्संवत्सरः संवत्सरात्खल्वेवेमाः प्रजाः प्रजायन्ते संवत्सरेणेह वै जाता विवर्धन्ते संवत्सरे प्रत्यस्तं यन्ति तस्मात्संवत्सरो वै प्रजापतिः कालोऽन्नं ब्रह्मनीडमात्मा चेत्येवं ह्याह कालः पचति भूतानि सर्वाण्येव महात्मनि । यस्मिन् तु पच्यते कालो यस्तं वेद स वेदवित् ॥ ॥ ६.१५॥"},{"ref":"48.83","t":"विग्रहवानेष कालः सिन्धुराजः प्रजानाम् एष तत्स्थः सविताख्यो यस्मादेवेमे चन्द्रर्क्षग्रह संवत्सरादयः सूयन्ते अथैभ्यः सर्वमिदमत्र वा यत्किञ्चित्शुभाशुभं दृश्यन्तेह लोके तदेतेभ्यस्तस्मादादित्यात्मा ब्रह्माथ कालसंज्ञमादित्यमुपासीतादित्यो ब्रह्मेत्येकेऽथ एवं ह्याह । होता भोक्ता हविर्मन्त्रो यज्ञो विष्णुः प्रजापतिः । सर्वः कश्चित्प्रभुः साक्षी योऽमुष्मिन्भाति मण्डले ॥ ॥ ६.१६॥"},{"ref":"48.84","t":"ब्रह्म ह वा इदमग्र आसीत् एकोऽनन्तः प्रागनन्तो दक्षिणोऽनन्तः प्रतीच्यनन्त उदीच्यनन्त ऊर्ध्वान् चाऽवान् च सर्वतोऽनन्तः न ह्यास्य प्राच्यादि दिशः कल्पन्तेऽथ तिर्यग्वान् चोर्ध्वं वा अनूह्य एष परमात्माऽपरिमितोऽतर्क्योऽचिन्त्य एष आकाशात्मा एवैष कृत्स्नक्षय एको जागर्तीति एतस्मादाकाशादेष खल्विदं चेतामात्रं बोधयति अनेनैव चेदम् ध्यायते अस्मिन् च प्रत्यस्तं याति अस्यैतद्भास्वरं रूपं यदमुष्मिन्नादित्ये तपति अग्नौ चाधुमके यज्ज्योतिश्चित्रतरमुदरस्तोऽथ वा यः पचत्यन्नम् इत्येवं ह्याह यश्चैषोऽग्नौ यश्चायं हृदये यश्चासावादित्ये स एष एका इत्येकस्य हैकत्वमेति य एवं वेद ॥ ६.१७॥"},{"ref":"48.85","t":"तथा तत्प्रयोगकल्पः प्राणायामः प्रत्याहारो ध्यानं धारणा तर्कः समाधिः षडङ्गा इत्युच्यते योगः अनेन यदा पश्यन्पश्यति रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् तदा विद्वान्पुण्यपापे विहाय परेऽव्यये सर्वमेकीकरोति एवं ह्याह \\ः यथा पर्वतमादीप्तं नाश्रयन्ति मृगद्विजाः । तद्वद्ब्रह्मविदो दोषा नाश्रयन्ति कदाचन ॥ ॥ ६.१८॥"},{"ref":"48.86","t":"अथान्यत्राप्युक्तम् \\ः यदा वै बहिर्विद्वान्मनो नियम्येन्द्रियार्थान् च प्राणो निवेशयित्वा निःसङ्कल्पस्ततस्तिष्ठेत् अप्राणादिह यस्मात्सम्भूतः प्राणसंज्ञको जीवस्तस्मात्प्राणो वै तुर्याख्ये धारयेत्प्राणम् इत्येवं ह्याह \\ः अचित्तं चित्तमध्यस्तमचिन्त्यं गुह्यमुत्तमम् । तत्र चित्तं निधायेत तच्च लिङ्गं निराश्रयम् ॥ ॥ ६.१९॥"},{"ref":"48.87","t":"अथान्यत्राप्युक्तम् \\ः अतः परास्य धारणा तालुरसनाग्रनिपीडना द्वाङ्मनःप्राणनिरोधनाद्ब्रह्म तर्केण पश्यति यदात्मनाऽऽत्मान मणोरणीयांसं द्योतमानं मनःक्षयात्पश्यति तदात्मनात्मानं दृष्ट्वा निरात्मा भवति निरात्मकत्वादसङ्ख्योऽयोनिश्चिन्त्यो मोक्षलक्षणमित्येतत्परं रहस्यम् इत्येवं ह्याह \\ः चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् । प्रसन्नात्मात्मनि स्थित्वा सुखमव्ययमश्नुता इति ॥ ॥ ६.२०॥"},{"ref":"48.88","t":"अथान्यत्राप्युक्तम् \\ः ऊर्ध्वगा नाडी सुषुम्नाख्या प्राणसञ्चारिणी ताल्वन्तर्विच्च्हिन्ना तया प्राणोङ्कारमनोयुक्तयोर्ध्वमुत्क्रमेत् ताल्वध्याग्रं परिवर्त्य इन्द्रियाण्यसंयोज्य महिमा महिमानं निरीक्षेता ततो निरात्वकमेति निरात्मकत्वान्न सुखदुःखभाग्भवति केवलत्वं लभता इत्येवं ह्याह \\ः परः पूर्वं प्रतिष्ठाप्य निगृहीतानिलं ततः । तीर्त्वा पारमपारेण पश्चाद्युञ्जीत मूर्ध्वनि ॥ ॥ ६.२१॥"},{"ref":"48.89","t":"अथान्यत्राप्युक्तम् \\ः द्वे वा व ब्रह्मणी अभिध्येये शब्दश्चाशब्दश्च अथ शब्देनैवाशब्दमाविष्क्रियते अथ तत्र ओमिति शब्दोऽनेनोर्ध्वमुत्क्रान्तोऽशब्दे निधनमेति अथाहैषा गतिरेतदमृतम् अतत्सायुज्यत्वम् निर्वृतत्वम् तथा चेति अथ यथोर्णनाभिस्तन्तुनोर्ध्वमुत्क्रान्तोऽवकाशं लभतीत्येवं वा व खल्वासावभिध्याता ओमित्यनेनोर्ध्वमुत्क्रान्तः स्वातन्त्र्यं लभते अन्यथा परे शब्दवादिनः \\ः श्रवणाङ्गुष्ठयोगेनान्तर्हृदयाकाशशब्दमाकर्णयन्ति सप्तविधेयं तस्योपमा यथा नद्यः किङ्किणी कांस्यचक्रकभेक विःकृन्दिका वृष्टिर्निवाते वदतीति तं पृथग्लक्षणमतीत्य परेऽशब्देऽव्यक्ते ब्रह्मण्यस्तं गताः तत्र तेऽपृथग्धर्मिणोऽपृथग्विवेक्या यथा सम्पन्ना मधुत्वं नानारसा इत्येवं ह्याह \\ः द्वे ब्रह्मणि वेदितव्ये शब्दब्रह्म परां च यत् । शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ॥ ॥ ६.२२॥"},{"ref":"48.90","t":"अथान्यत्राप्युक्तम् \\ः यः शब्दस्तदोमित्येतदक्षरम् यदस्याग्रं तच्च्हान्तमशब्दमभयमशोकमानन्दं तृप्तं स्थिरमचलममृतमच्युतं ध्रुवं विष्णुसंज्ञितं सर्वापरत्वाय तदेता उपसीतेत्येवं ह्याह \\ः योऽसौ परापरो देवा ॐकारो नाम नामतः । निःशब्दः शून्यभूतस्तु मूर्ध्नि स्थाने ततोऽभ्यसेत् ॥ ॥ ६.२३॥"},{"ref":"48.91","t":"अथान्यत्राप्युक्तम् \\ः धनुः शरीरम् ओमित्येतच्छरः शिखास्य मनः तमोलक्षणं भित्वा तमोऽतमाविष्टमागच्छति अथाविष्टं भित्वाऽलातचक्रमिव स्फुरन्तमादित्यवर्णमूर्जस्वन्तं ब्रह्म तमसः पर्यमपश्यद्यदमुष्मिन्नादित्येऽथ सोमेऽग्नौ विद्युति विभाति अथ खल्वेनं दृष्ट्वाऽमृतत्वं गच्छतीत्येवं ह्याह \\ः ध्यानमन्तःपरे तत्त्वे लक्ष्येषु च निधीयते । अतोऽविशेषविज्ञानं विशेषमुपगच्छति ॥ मानसे च विलीने तु यत्सुखं चात्मसाक्षिकम् । तद्ब्रह्म चामृतं शुक्रं सा गतिर्लोक एव सः ॥ ॥ ६.२४॥"},{"ref":"48.92","t":"अथान्यत्राप्युक्तम् \\ः निद्रेवान्तर्हितेन्द्रियः शुद्धितमया धिया स्वप्न इव यः पश्यतीन्द्रियबिलेऽविवशः प्रणवाख्यं प्रणेतारं भारूपं विगतनिद्रं विजरं विमृत्युं विशोकं च सोऽपि प्रणवाख्यः प्रणेता भारूपः विगत निद्रः विजरः विमृत्युर्विशोको भवतीत्येवं ह्याह \\ः एवं प्राणमथोङ्कारं यस्मात्सर्वमनेकधा । युनक्ति युञ्जते वापि यस्माद्योग इति स्मृतः ॥ एकत्वं प्राणमनसोरिन्द्रियाणां तथैव च । सर्वभावपरित्यागो योग इत्यभिधीयते ॥ ॥ ६.२५॥"},{"ref":"48.93","t":"अथान्यत्राप्युक्तम् \\ः यथा वाप्सु चारिणः शाकुनिकः सूत्रयन्त्रेणोद्धृत्योदरेऽग्नौ जुहोत्येवं वा व खल्विमान्प्राणानोमित्यनेनोद्धृत्यानामयेऽग्नौ जुहोति अतस्तप्तोर्विवसोऽथ यथा तप्तोर्वि सार्पिस्तृणकाष्ठसंस्पर्शे नोज्ज्वलतीत्येवं वा व खल्वसावप्राणाख्यः प्राणसंस्पर्शेनोज्ज्वलति अथ यदुज्ज्वलत्येतद्ब्रह्मणो रूपं चैतद्विष्णोः परमं पदम् चैतद्रुद्रस्य रुद्रत्वमेतत्तदपरिमितधा चात्मानं विभज्य पूरयतीमां लोकानित्येवं ह्याह \\ः वह्नेश्च यद्वत्खलु विस्फुलिङ्गाः सूर्यान्मयूखाश्च तथैव तस्य प्राणादयो वै पुनरेव तस्माद् अभ्युच्चरन्तीह यथाक्रमेण ॥ ॥ ६.२६॥"},{"ref":"48.94","t":"अथान्यत्राप्युक्तम्\\ःब्रह्मणो वा वैतत्तेजः परस्यामृतस्याशरीरस्य यच्छरीरस्यौष्ण्यमस्यैतद् घृतमथाविः सन् नभसि निहितं वैतदेकाग्रेणैवमन्तर्हृदयाकाशं विनुदन्ति यत्तस्य ज्योतिरिव सम्पद्यतीति अतस्तद्भावम् अइरेणैति भूमावयस्पिण्डं निहितं यथाऽचिरेणैति भूमित्वम् मृद्वत्संस्थमयस्पिण्डं यथाग्न्ययस्कारादयो नाभिभवन्ति प्रणश्यति चित्तं तथाश्रयेण सहैवमित्येवं ह्याह \\ः हृद्याकाशमयं कोशमानन्दं परमालयम् । स्वं योगश्च ततोऽस्माकं तेजश्चैवाग्निसूर्ययोः ॥ ॥ ६.२७॥"},{"ref":"48.95","t":"अथान्यत्राप्युक्तम् \\ः"},{"ref":"48.96","t":"भूतेन्द्रियार्थानतिक्रम्य ततः प्रव्रज्याज्यं धृतिदण्डं धनुर्गृहीत्वाऽनभिमानमयेन चैवेषुणा तं ब्रह्म द्वारपारं निहत्याद्यं संमोहमौली तृष्णेर्ष्याकुण्डली तन्द्रीराघवेत्र्यभिमानाध्यक्षः क्रोधज्यं प्रलोभदण्डं धनुर्गृहीत्वेच्च्हामयेन चैवेषुणेमानि खलु भूतानि हन्ति तं हत्वोंकारप्लवेनान्तर्हृदयाकाशस्य पारं तीर्त्वाविर्भूते अन्तराकाशे शनकैरवटैवावटकृद्धातुकामः संविशत्येवं ब्रह्मशालां विशेत् ततश्चतुर्जालं ब्रह्मकोशं प्रणुदेत् गुर्वागमेनेति \\ः"},{"ref":"48.97","t":"अतः शुद्धः पूतः शून्यः शान्तोऽप्राणो निरात्माऽनन्तोऽक्षय्यः स्थिरः शाश्वतोऽजः स्वतन्त्रः स्वे महिम्नि तिष्ठति अतः स्वे महिम्नि तिष्ठमानम् दृष्ट्वाऽवृत्तचक्रमिव सञ्चारचक्रमालोकयति इत्येवं ह्याह \\ः"},{"ref":"48.98","t":"षड्भिर्मासैस्तु युक्तस्य नित्यमुक्तस्य देहिनः"},{"ref":"48.99","t":"अनन्तः परमो गुह्यः सम्यग्योगः प्रवर्तते ॥"},{"ref":"48.100","t":"रजस्तमोभ्यां विद्धस्य सुसमिद्धस्य देहिनः"},{"ref":"48.101","t":"पुत्रदारकुटुम्बेषु सक्तस्य न कदाचन ॥ ॥ ६.२८॥"},{"ref":"48.102","t":"एवमुक्त्वाऽन्तर्हृदयः शकायन्यस्तस्मै नमस्कृत्वाऽनया ब्रह्मविद्यया राजन् ब्रह्मणः पन्थानमारूढाः पुत्राः प्रजापतेरिति सन्तोषं द्वन्द्वतितिक्षां शान्तत्वं योगाभ्यासादवाप्नोतीति एतद्गुह्यतमं नापुत्राय नाशिष्याय नाशान्ताय कीर्तयेदिति अनन्यभक्ताय सर्वगुणसम्पन्नाय दद्यात् ॥ ॥ ६.२९॥"},{"ref":"48.103","t":"ॐ शुचौ देशे शुचिः सत्त्वस्थः सदधीयानः सद्वादी सद्ध्यायी सद्याजी स्यादिति । अतः सद्ब्रह्मणि सत्यभिलाषिणि निर्वृत्त्योऽनस्तत्फलच्च्हिन्नपाशो निराशः परेष्वात्मवद्विगतभयो निष्कामोऽक्षय्यमपरिमितं सुखमाक्रम्य तिष्ठति । परमं वै शेवधेरिव परस्योद्धरणं यन्निष्कामत्वम् । स हि सर्वकाममयः पुरुषोऽध्यवसायसङ्कल्पाभिमानलिङ्गो बद्दः । अतस्तद्विपरीतो मुक्तः । अत्रैक आहुर्गुणः प्रकृतिभेदवशासध्यवसायात्मबन्धमुपागतो। अध्यवसायस्य दोषक्षयाद्धि मोक्षः मनसा ह्येव पश्यति मनसा शृणोति कामः सङ्कल्पो विचिकित्सा श्रद्धाऽश्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीरित्येतत्सर्वं मन एव गुणौघैरुह्यमानः कलुषीकृतश्चास्थिरश्चलो लुप्यमानः सस्पृहो व्यग्रश्चाभिमानित्वं प्रयात इति अहं सो ममेदमित्येवं मन्यमानो निबध्नात्यात्मनात्मानं जालेनेव खेचरः । अतः पुरुषोऽध्यावसायसङ्कल्पाबिमानलिङ्गो बद्दः अतस्तद्विपरीतो मुक्तः तस्मान्निरध्यवसायो निःसङ्कल्पो निरभिमानस्तिष्ठेत् एतन्मोक्षलक्षणम् एषात्र ब्रह्मपदवी एषोऽत्र द्वारविवरोऽनेनास्य तमसः पारं गमिष्यति । अत्र हि सर्वे कामाः समाहिता इत्यत्रोदाहरन्ति \\ः यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह । बुद्धिश न विचेष्टते तामाहुः परमां गतिम् ॥ एतदुक्त्वान्तर्हृदयः शाकायन्यस्तस्मै नमस्कृत्वा यथावदुपचारी कृतकृत्यो मरुदुत्तरायणं गतो न ह्यत्रोद्वर्त्मना गतिः एषोऽत्र ब्रह्मपथः सौरं स्द्वारं भित्त्वोर्द्ध्वेन विनिर्गता इत्यत्रोदाहरन्ति \\ः अनन्ता रश्मयस्तस्य दीपवद्यः स्थितो हृदि । सितासिताः कद्रुनीलाः कपिला मृदुलोहिताः ॥ ऊर्ध्वमेकः स्थितस्तेषां यो भिभित्वा सूर्यमण्डलम् । ब्रह्मलोकमतिक्रम्य तेन यान्ति परां गतिम् ॥ यदस्यान्यद्रश्मिशतमूर्ध्वमेव व्यवस्थितम् । तेन देवनिकायानां स्वधामानि प्रपद्यते ॥ ये नैकरूपाश्चाधस्ताद्रश्मयोऽस्य मृदुप्रभाः । इह कर्मोपभोगाय तैः संसरति सोऽवषः । तस्मात्सर्गस्वर्गापवर्गहेतुर्भगवानसावादित्य इति ॥ ॥ ६.३०॥"},{"ref":"48.104","t":"किमात्मकानि वा एतानीन्द्रियाणि प्रचरन्त्युद्गन्ता चैतेषामिह को नियन्ता वेत्याह । प्रत्याहात्मात्मकानीत्यात्मा ह्येषामुद्गन्ता वाप्सरसो भानवीयाश्च मरीचयो नाम अथ पञ्चभिः रश्मिभिर्विषयानत्ति कतम आत्मेति योऽयं शुद्धः पूतः शून्यः शान्तादिलक्षणोक्तः स्वकैर्लिङ्गैरुपगृह्यः तस्यैतल्लिङ्गमलिङ्गस्याग्नेर्यदौष्ण्यमाविष्टं चापां यः शिवतमोरस इत्येके । अथ वाक्ष्रोत्रं चक्षुर्मनः प्राण इत्येके, अथ बुद्धिर्धृतिः स्मृतिः प्रज्ञा तदित्येके अथ ते एतस्यैवं यथैवेह बीजस्याङ्कुरावाथधूमार्चिर्विष्फुलिङ्गा इवाग्नेश्चेति अत्रोदाहरन्ति \\ः वह्नेश्च यद्वत्खलु विष्फुलिङ्गाः सूर्यान्मयूखाश्च तथैव तस्य । प्राणादयो वै पुनरेव तस्मादभ्युच्चरन्तीह यथाक्रमेण ॥ ॥ ६.३१॥"},{"ref":"48.105","t":"तस्माद्वा एतस्मादात्मनि सर्वे प्राणाः सर्वे लोकाः सर्वे वेदाः सर्वे देवाः सर्वाणि च भूतान्युच्चरन्ति तस्योपनिषत्सत्यस्य सत्यमिति अथ यथार्द्रैधाग्नेरभ्याहितस्य पृथग्धूमा निश्चरन्त्येवं वा एतस्य महतो भूतस्य निःश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरसा इतिहासः पुराणम् विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानान्यस्यैवैतानि विश्वा भूतानि ॥ ६.३२॥"},{"ref":"48.106","t":"पञ्चेष्टको वा एषोऽग्निः संवत्सरः तस्येमा इष्टका यो वसन्तो ग्रीष्मो वर्षाः शरद्धेमन्तः स शिरःपक्षसीपृच्च्हपृष्टवान् एषोऽग्निः पुरुषविदः सेयं प्रजापतेः प्रथमा चितिः करैर्यजमानमन्तरिक्षमुत्क्षिओप्त्वा वायवे प्रायच्च्हत् प्राणो वै वायुः प्राणोऽग्निस्तस्येमा इष्टका यः प्राणो व्यानोऽपानः समान उदानः स शिरःपक्षसीपृष्ठपुच्च्हवानेषोऽग्निः पुरुषविदस्तदिदमन्तरिक्षं प्रजापतेर्द्वितीया चितिः करैर्यजमानं दिवमुत्क्षिप्तेन्द्राय प्रायच्च्हत् असौ वा आदित्य इन्द्रः सैषोऽग्निः तस्येमा इष्टका यदृग्यजुः सामाथर्वाङ्गिरसा इतिहासं पुराणं स शिरःपक्षसीपुच्च्हपृष्ठवानेषोऽग्निः पुरुषविदः सैषा द्यौः प्रजापतेस्तृतीया चितिः करैर्यजमानस्यात्मविदेऽवदानं करोति यथात्मविदुत्क्षिप्य ब्रह्मणे प्रायच्च्हत् तत्रानन्दी मोदी भवति ॥ ६.३३॥"},{"ref":"48.107","t":"पृथिवीगार्हपत्योऽन्तरिक्षं दक्षिणाग्निर्द्यौराहवनीयः तत एव पवमानपावकशुचय आविष्कृतमेतेनास्य यज्ञम् यतः पवमानपावकशुचिसंघातो हि जाठरः तस्मादग्निर्यष्टव्यः चेतव्यः स्तोतव्योऽभिध्यातव्यः यजमानो हविर्गृहीत्वा देवताभिध्यानमिच्छति \\ः हिरण्यवर्णः शकुनो हृद्यादित्ये प्रतिष्ठितः मद्गुर्हंसस्तेजोवृषः सोऽस्मिन्नग्नौ यजामहे इति चापि मन्त्रार्थं विचिनोति । तत्सवितुर्वरेण्यं भर्गोऽस्याभिध्येयं यो बुद्ध्यन्तस्थो ध्यायीह मनःशान्तिपदमनुसरत्यात्मन्येव धत्तेऽत्रेमे श्लोका भवन्ति \\ः १ यथा निरिन्धनो वह्निः स्वयोनावुपशाम्यते तथा वृत्तिक्षयाच्चित्तं स्वयोनावुपशाम्यते । २ स्वयोनावुपशान्तस्य मनसः सत्यकामतः इन्द्रियार्थविमूढस्यानृताः कर्मवशानुगाः । ३ चित्तमेव हि संसारम् तत्प्रयत्नेन शोधयेत् यच्चित्तस्तन्मयो भवति गुह्यमेतत्सनातनम् । ४ चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् प्रसन्नात्मात्मनि स्थित्वा सुखमव्ययमश्नुते । ५ समासक्तं यथा चित्तं जन्तोर्विषयगोचरे यद्येवं ब्रह्मणि स्यात्तत्को न मुच्येत बन्धनात् । ६ मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च अशुद्धं कामसम्पर्कात् शुद्धं कामविवर्जितम् । ७ लय विक्षेपरहितं मनः कृत्वा सुनिश्चलम् यदा यात्यमनीभावं तदा तत्परमं पदम् । ८ तावन्मनो निरोद्धव्यं हृदि यावत्क्षयं गतम् एतज्ज्ञानं च मोक्षं च शेषान्ये ग्रन्थविस्तराः । ९ समाधिनिर्धौतमलस्य चेतसो निवेशितस्यात्मनि यत्सुखं भवेत् न शक्यते वर्णयितुं गिरा तदा स्वयं तदन्तःकरणेन गृह्यते । १० अपामापोऽग्निरग्नौ वा व्योम्नि व्योम न लक्षयेत् एवमन्तर्गतं यस्य मनः स परिमुच्यते । ११ मन एव मनुष्याणं कारणं बन्धमोक्षयोः बन्धाय विषयासंगिं मोक्षो निर्विषयं स्मृतम् । अतोऽनग्निहोत्र्यनग्निचिदज्ञानभिध्यायिनां ब्राह्मणः पदव्योमानुस्मरणं विरुद्धम् तस्मादग्निर्यष्टव्यः चेतव्यः स्तोतव्योऽभिध्यातव्यः ॥ ६.३४॥"},{"ref":"48.108","t":"नमोऽग्नये पृथिवी क्षिते लोकस्मृते लोकम्स्मै यजमानाय धेहि नमो वायवेऽन्तरिक्षक्षिते लोकस्मृते लकमस्मै यजमानाय धेहि नम आदित्याय दिविक्षिते लोकस्मृते लोकमस्मै यजमानाय धेहि नमो ब्रह्मणे सर्वक्षिते सर्वस्मृते सर्वमस्मै यजमानाय धेहि हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् तत्त्वं पूषन्नपावृणु सत्यधर्माय विष्णवे योऽसा आदित्ये पुरुषः सोऽसा अहम् एष ह वै सत्यधर्मो यदादित्यस्य आदित्यत्वं तच्च्हुक्लम् पुरुषम् अलिङ्गम् नभसोऽन्तर्गतस्य तेजसोंऽशमात्रमेतद्यदादित्यस्य मध्य इवेत्य् अक्षिण्यग्नौ चैतद्ब्रह्मैतदमृतमेतद्भर्गः एतत्सत्यधर्मो नभसोऽन्तर्गतस्य तेजसोंऽशमात्रमेतद्यदादित्यस्य मध्ये अमृतं यस्य हि सोमः प्राणा वा अप्ययंकुरा एतक़्द्ब्रह्मैतदमृतमेतद्भर्गः एतत्सत्यधर्मो नभसोऽन्तर्गतस्य तेजसोऽंशमात्रम् एतद्यदादित्यस्य मध्ये यजुर्दीप्यत्यौमापोज्योतिरसोऽमृतंब्रह्म भूर्भुवः स्वरोम् । अष्टपादं शुचिं हंसं त्रिसूत्रमणुमव्ययम् द्विधर्मोऽन्धं तेजसेन्धं सर्वं पश्यन्पश्यति नभसोऽन्तर्गतस्य तेजसोऽन्शमात्रमेतद्यदादित्यस्य मध्ये उदित्वा मयूखे भवत एतत्सवित्सत्यधर्म एतद्यजुरेतत्तप एतदग्निरेतद्वायुरेतत्प्राण एतदाप एतच्चन्द्रमा एतच्च्हुक्रमेतदमृतमेतद्ब्रह्मविषयमेतद्भानुरर्णवस्तस्मिन्नेव यजमानः सैन्धव इव व्लीयन्त एषा वै ब्रह्मैकतात्र हि सर्वे कामाः समाहिता इत्यत्रोदाहरन्ति — अंशुधारय इवाणुवातेरितः संस्फुरत्यसावन्तर्गः सुराणाम्। यो हैवंवित्स सवित् स द्वैतवित् सैकधामेतः स्यात्तदात्मकश्च । ये विन्दव इवाभ्युच्चरन्त्यजस्रम् विद्युदिवाभ्रार्चिषः परमे व्योमन् । तेऽर्चिषो वै यशस आश्रयवशाज्जटाभिरूपा इव कृष्णवर्त्मनः ॥ ६.३५॥"},{"ref":"48.109","t":"द्वे वाव खल्वेते ब्रह्मज्योतिषो रूपके शान्तमेकं समृद्धं चैकम् । अथ यच्छान्तं तस्याऽऽधारं खम् अथ यत्समृद्धमिदं तस्यान्नम् तस्मान्मन्त्रौषधाज्यामिषपुरोडाशस्थालीपाकादिभिर्यष्टव्यमन्तर्वेद्याम्। आस्न्यवशिष्टैरन्नपानैश्चाऽऽस्यमाहवनीयमिति मत्वा तेजसः समृद्ध्यै पुण्यलोकविजित्यर्थायामृतत्वाय चात्रोदाहरन्ति - अग्निहोत्रं जुहुयात्स्वर्गकामो यमराज्यमग्निष्टोमेनाभियजति सोमराज्यमुक्थेन सूर्यराज्यं षोडशिना स्वाराज्यमतिरात्रेण प्राजापत्यमासहस्रसंवत्सरान्तक्रतुनेति । वर्त्याधारस्नेहयोगाद्यथा दीपस्य संस्थितिः । अन्तर्याण्डोपयोगादिमौ स्थितावात्मशुची तथा ॥ ॥ ६.३६॥"},{"ref":"48.110","t":"तस्मादोमित्यनेनैतदुपासीतापरिमितं तेजस्तत्त्रेधभिहितमग्नावादित्ये प्राणेऽथैषा नाड्यन्नबहुमित्येषाग्नौ हुतमादित्यं गमयति अतो यो रसोऽस्रवत् स उद्गीथं वर्षति तेनेमे प्राणाः प्राणेभ्यः प्रजा इत्यत्रोदाहरन्ति — यद्धविरग्नौ हूयते तदादित्यं गमयति तत्सूर्यो रश्मिभिर्वर्षति तेनान्नं भवति अन्नाद्भूतानामुत्पत्तिरित्येवं ह्याह । अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठते । आदित्याज्जायते वृष्टिर्वृष्टेरन्नं ततः प्रजाः ॥ ॥ ६.३७॥"},{"ref":"48.111","t":"अग्निहोत्रं जुह्वानो लोभजालं भिनत्ति अतः संमोहं छित्वा न क्रोधान्स्तुनष्वानः काममभिध्यायमानस्ततश्चतुर्जालं ब्रह्मकोशं भिन्ददतः परमाकाशमत्र हि सौर सौम्याग्नेयसात्विकानि मण्डलानि भित्त्वा ततः शुद्धः सत्त्वान्तरस्थमचलममृतमच्युतं ध्रुवं विष्णुसंज्ञितम् सर्वापरं धाम सत्यकामसर्वज्ञत्वसंयुक्तम् स्वतन्त्रम् चैतन्यम् स्वे महिम्नि तिष्ठमानं पश्यति अत्रोदाहरन्ति — रविमध्ये स्थितः सोमः सोममध्ये हुताशनः । तेजोमध्ये स्थितं सत्त्वं सत्त्वमध्ये स्थितोऽच्युतः ॥ शरीरप्रादेशाङ्गुष्ठमात्रमणोरप्यणुं ध्यात्वाऽतः परमतां गच्छति अत्र हि सर्वे कामाः समाहिता इति अत्रोदाहरन्ति — अङ्गुष्ठप्रादेशशरीरमात्रं प्रदीपप्रतापवद्द्विस्त्रिधा हि। तद्ब्रह्माभिष्टूयमानं महो देवो भुवनान्याविवेश । ॐ नमो ब्रह्मणे नमः ॥ ॥ ६.३८॥ इति षष्ठः प्रपाठकः ॥"},{"ref":"48.112","t":"7 प्रपाठक ७ । अग्निर्गायत्रं त्रिवृद्रथन्तरं वसन्तः प्राणो नक्षत्राणि वसवः पुरस्तादुद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति अचिन्त्योऽमूर्तो गभीरो गुणभुग्मयोऽनिर्वृत्तिर्योगीश्वरः सर्वज्ञो मेघोऽप्रमेयोऽनाद्यन्तः श्रीमान् अजो धीमाननिर्देश्यः सर्वसृक् सर्वस्यात्मा सर्वभुक् सर्वस्येशानः सर्वस्यान्तरान्तरः ॥ ७.१॥"},{"ref":"48.113","t":"इन्द्रस्त्रिष्टुप् पञ्चदशो बृहद्ग्रीष्मो व्यानः सोमो रुद्रा दक्षिणत उद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेण ईक्षन्ति अनाद्यन्तोऽपरिमितोऽपरिच्छिन्नोऽपरप्रयोज्यः स्वतन्त्रोऽलिङ्गोऽमूर्तोऽनन्तशक्तिर्धाता भास्करः ॥ ७.२॥"},{"ref":"48.114","t":"मरुतो जगती सप्तदशो वैरूपम् वर्षा अपानः शुक्र आदित्याः पश्चादुद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति तच्छान्तमशब्दमभयमशोकमानन्दम् तृप्तम् स्थिरमचलममृतमच्युतम् ध्रुवम् विष्णुसंज्ञितम् सर्वापरं धाम ॥ ७.३॥"},{"ref":"48.115","t":"विश्वे देवा अनुष्टुबेकविंशो वैराजः शरत्समानो वरुणः साध्या उत्तरत उद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति अन्तःशुद्धः पूतः शून्यः शान्तोऽप्राणो निरात्मानन्तः ॥ ७.४॥"},{"ref":"48.116","t":"मित्रावरुणौ पङ्क्तिस्त्रिणवत्रयस्त्रिंशो शाक्वररैवते हेमन्त शिशिरा उदानोऽङ्गिरसश्चन्द्रमा ऊर्ध्वा उद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति प्रणवाख्यं प्रणेतारम् भारूपम् विगतनिद्रम् विजरम् विमृत्युम् विशोकम् ॥ ७.५॥"},{"ref":"48.117","t":"शनिराहुकेतूरगरक्षोयक्षनरविहगशरभेभादयोऽधस्तादुद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति यः प्राज्ञो विधरणः सर्वान्तरोऽक्षरः शुद्धः पूतः भान्तः क्षान्तः शान्तः ॥ ७.६॥"},{"ref":"48.118","t":"एष हि खल्वात्मन्तर्हृदयेऽणीयानिद्धोऽग्निरिव विश्वरूपोऽस्यैवान्नमिदं सर्वमस्मिन्नोता इमाः प्रजाः। एष आत्मापहतपाप्मा विजरो विमृत्युर्विशोकोऽविचिकित्सोऽविपाशः सत्यसङ्कल्पः सत्यकामः एष परमेश्वरः एष भूताधिपतिः एष भूतपालः एष सेतुः विधरणः एष हि खल्वात्मेशानः शम्भुर्भवो रुद्रः प्रजापतिर् विश्वसृग्घिरण्यगर्भः सत्यं प्राणो हंसः शस्ताच्युतो विष्णुर्नारायणः यश्चैषोऽग्नौ यश्चायं हृदये यश्चासावादित्ये स एष एकः तस्मै ते विश्वरूपाय सत्ये नभसि हिताय नमः ॥ ७.७॥"},{"ref":"48.119","t":"अथेदानीं ज्ञानोपसर्गा राजन्मोहजालस्यैष वै योनिः यदस्वर्गैः सह स्वर्गस्यैष वाट्ये पुरस्तादुक्तेऽप्यधः स्तम्बेनाश्लिष्यन्ति अथ ये चान्ये ह नित्यप्रमुदिता नित्यप्रवसिता नित्ययाचनका नित्यं शिल्पोपजीविनोऽथ ये चान्ये ह पुरयाचका अयाज्ययाचकाः शुद्रशिष्याः शूद्रश्च शास्त्रविद्वांसोऽथ ये चान्ये ह चाटजटनटभटप्रव्रजितरङ्गावतारिणो राजकर्मणि पतितादयोऽथये चान्ये ह यक्षराक्षसभूतगणपिशाचोरगग्रहादीनामर्थं पुरस्कृत्य शमयाम इत्येवं ब्रुवाणा अथ ये चान्ये ह वृथा कषायकुण्डलिनः कापालिनोऽथ ये चान्ये ह वृथा तर्कदृष्टान्तकुहकेन्द्रजालैर्वैदिकेषु परिस्थातुमिच्च्हन्ति तैः सह न संवस्त् प्रकाश्यभूता वै ते तस्करा अस्वर्ग्या इत्येवं ह्याह \\ः नैरात्म्यवादकुहकैर्मिथ्यादृष्टान्तहेतुभिः । भ्राम्यन्लोको न जानाति वेदविद्यान्तरन्तु यत् ॥ ॥ ७.८॥"},{"ref":"48.120","t":"बृहस्पतिर्वै शुक्रो भूत्वेन्द्रस्याभयायासुरेभ्यः क्षयायेमामविद्यामसृजत् तया शिवमशिवमित्युद्दिशन्त्यशिवं शिवमिति वेदादिशास्त्रहिंसकधर्माभिध्यानमस्त्विति वदन्ति अतो नैनामभिधीयेतान्यथैषा बन्ध्येवैषा रतिमात्रं फलमस्या वृत्तच्युतस्येव नारम्भणीयेत्येवं ह्याह \\ः दूरमेते विपरीते विषूची अविद्या या च विद्येति ज्ञाता । विद्याभीप्सितुं नचिकेतसं मन्ये न त्वा कामा बहवो लोलुपन्ते ॥ विद्यां चाविद्यां च यस्तद्वेदोभयं सह । अविद्यया मृत्युं तीर्त्वा विद्यया अमृतमश्नुते ॥ अविद्यायामन्तरे वेष्ट्यमानाः स्वयं धीराः पण्डितं मन्यमानाः । दन्द्रम्यमानाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥ ॥ ७.९॥"},{"ref":"48.121","t":"देवासुरा ह वै य आत्मकामा ब्रह्मणोऽन्तिकं प्रयाताः तस्मै नमस्कृत्वोचुः भगवन् वयमात्मकामाः स त्वं नो ब्रूहीति अतश्चिरं ध्यात्वाऽमन्यतान्यतामानो वै तेऽसुरा अतोऽन्यतममेतेषामुक्तम् तदिमे मूढा उपजीवन्त्यभिष्वङ्गिणस्तर्याभिघातिनोऽनृताभिशंसिनः सत्यमिवानृतं पश्यन्तीन्द्रजालवदित्यतो यद्वेदेष्वाभिहितं तत्सत्यं यद्वेदेषूक्तं तद्विद्वांस उपजीवन्ति तस्माद्ब्राह्मणो नावैदिकमधीयीतायमर्थः स्यादिति ॥ ७.१०॥"},{"ref":"48.122","t":"एतद्वा व तत्स्वरूपं नभसः खेऽन्तर्भूतस्य यत्परं तेजस्तत्त्रेधाभिहितमग्ना आदित्ये प्राण एतद्वा व तत्स्वरूपं नभसः खेऽन्तर्भूतस्य यदोमित्येतदक्षरमनेनैव तदुद्बुध्यति उदयति उच्छ्वसति अजस्रं ब्रह्मधीयालम्बं वात्रैवैतत्समीरणे नभसि प्रशाखयैवोत्क्रम्य स्कन्धात्स्कन्धमनुसरति। अप्सु प्रक्षेपको लवणस्येव घृतस्य चौष्ण्यमिवाभिध्यातुर्विस्तृतिरिवैतदित्यात्रोदाहरन्ति। अथ कस्मादुच्यते वैद्युतो यस्मादुच्चारितमात्र एव सर्वं शरीरं विद्योतयति तस्मादोमित्यनेनैतदुपासीतापरिमितं तेजः ।"},{"ref":"48.123","t":"१ पुरुषश्चक्षुषो योऽयं दक्षिणोऽक्षिण्यवस्थितः ।"},{"ref":"48.124","t":"इन्द्रोऽयमस्य जायेयं सव्ये चाक्षिण्यवस्थिता ॥"},{"ref":"48.125","t":"२ समागमस्तयोरेव हृदयान्तर्गते सुषौ ।"},{"ref":"48.126","t":"तेजस्तल्लोहितस्यात्र पिण्ड एवोभयोस्तयोः ॥"},{"ref":"48.127","t":"३ हृदयादायाति तावच्चक्षुष्यस्मिन्प्रतिष्ठिता ।"},{"ref":"48.128","t":"सारणी सा तयोर्नाडी द्वयोरेका द्विधा सती ॥"},{"ref":"48.129","t":"४ मनः कायाग्निमाहन्ति स प्रेरयति मारुतम् ।"},{"ref":"48.130","t":"मारुतस्तूरसि चरन्मन्द्रं जनयति स्वरम् ॥"},{"ref":"48.131","t":"५ खजाग्नियोगाद् हृदि सम्प्रयुक्तमणोर्ह्यणुर्द्विरणुः कण्ठदेशे ।"},{"ref":"48.132","t":"जिह्वाग्रदेशे त्र्यणुकं च विद्धि विनिर्गतं मातृकमेवमाहुः ॥"},{"ref":"48.133","t":"६ न पश्यन्मृत्युमं पश्यति न रोगं नोत दुःखताम् ।"},{"ref":"48.134","t":"सर्वं हि पश्यन्पश्यति सर्वमाप्नोति सर्वशः ॥"},{"ref":"48.135","t":"७ चाक्षुषः स्वप्नचारी च सुप्तः सुप्तात्परश्च यः ।"},{"ref":"48.136","t":"भेदाश्चैतेऽस्य चत्वारस्तेभ्यस्तुर्यं महत्तरम् ॥"},{"ref":"48.137","t":"८ त्रिष्वेकपाच्चरेद्ब्रह्म त्रिपाच्चरति चोत्तरे ।"},{"ref":"48.138","t":"सत्यानृतोपभोगार्थाः द्वैतीभावो महात्मन इति"},{"ref":"48.139","t":"द्वैतीभावो महात्मन इति ॥ ॥ ७.११॥"},{"ref":"48.140","t":"इति सप्तमः प्रपाठकः ॥"},{"ref":"48.141","t":"ॐ आप्यायन्त्विति शान्तिः ॥"},{"ref":"48.142","t":"इति मैत्रायण्युपनिषत्समाप्ता ॥"}],"footnotes":[]}],"id":"the-upanishads","description":"The principal Upanishads themselves — Müller's Sacred Books of the East translation, Paramananda's 1919 rendering, and the Sanskrit texts."}