92 verses · 3 of 8
The sun is the honey of the devas: its rays the bees, the Vedas the flowers, and the Vasus, Rudras, Adityas, Maruts and Sadhyas live on its five nectars. For one who knows this the sun neither rises nor sets; it is always day. The Gayatri is all that is, and the light that shines beyond heaven is the same light within a man. Then Shandilya's teaching: all this is Brahman; meditate on it calmly. This Self in my heart is smaller than a grain of millet and greater than all worlds; it is Brahman, and I shall reach it on leaving here. Man himself is a sacrifice, as Ghora Angirasa taught Krishna, son of Devaki.
असौ वा आदित्यो देवमधु तस्य द्यौरेव तिरश्चीनवꣳशोऽन्तरिक्षमपूपो मरीचयः पुत्राः
asau vā ādityo devamadhu tasya dyaureva tiraścīnavam̐śo'ntarikṣamapūpo marīcayaḥ putrāḥ
That sun yonder is the honey of the devas. The sky is the crossbeam from which it hangs, the mid-region is the honeycomb, and the rays of light are the young bees.
तस्य ये प्राञ्चो रश्मयस्ता एवास्य प्राच्यो मधुनाड्यः । ऋच एव मधुकृत ऋग्वेद एव पुष्पं ता अमृता आपस्ता वा एता ऋचः
tasya ye prāñco raśmayastā evāsya prācyo madhunāḍyaḥ | ṛca eva madhukṛta ṛgveda eva puṣpaṃ tā amṛtā āpastā vā etā ṛcaḥ
Its eastward rays are its eastern honey-cells. The Rik verses are the bees that make the honey, and the Rig Veda is the flower. The waters poured in yajna are the nectar, and the Riks drew it from the flower.
एतमृग्वेदमभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳरसोऽजायत
etamṛgvedamabhyatapam̐stasyābhitaptasya yaśasteja indriyaṃ vīryamannādyam̐raso'jāyata
These Riks brooded over the Rig Veda. From it, so warmed, flowed out its essence: fame, radiance, strength of the senses, vigour and wholesome food.
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य रोहितꣳरूपम्
tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya rohitam̐rūpam
That essence flowed forth and settled around the sun. It is what we see as the red colour of the sun.
अथ येऽस्य दक्षिणा रश्मयस्ता एवास्य दक्षिणा मधुनाड्यो यजूꣳष्येव मधुकृतो यजुर्वेद एव पुष्पं ता अमृता आपः
atha ye'sya dakṣiṇā raśmayastā evāsya dakṣiṇā madhunāḍyo yajūm̐ṣyeva madhukṛto yajurveda eva puṣpaṃ tā amṛtā āpaḥ
Its southward rays are its southern honey-cells. The Yajus formulas are the bees, the Yajur Veda is the flower, and the offered waters are the nectar.
तानि वा एतानि यजूꣳष्येतं यजुर्वेदमभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳरसोजायत
tāni vā etāni yajūm̐ṣyetaṃ yajurvedamabhyatapam̐stasyābhitaptasya yaśasteja indriyaṃ vīryamannādyam̐rasojāyata
These Yajus formulas brooded over the Yajur Veda. From it, so warmed, flowed out its essence: fame, radiance, strength of the senses, vigour and wholesome food.
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य शुक्लꣳरूपम्
tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya śuklam̐rūpam
That essence flowed forth and settled around the sun. It is the white colour of the sun.
अथ येऽस्य प्रत्यञ्चो रश्मयस्ता एवास्य प्रतीच्यो मधुनाड्यः सामान्येव मधुकृतः सामवेद एव पुष्पं ता अमृता आपः
atha ye'sya pratyañco raśmayastā evāsya pratīcyo madhunāḍyaḥ sāmānyeva madhukṛtaḥ sāmaveda eva puṣpaṃ tā amṛtā āpaḥ
Its westward rays are its western honey-cells. The Saman chants are the bees, the Sama Veda is the flower, and the offered waters are the nectar.
तानि वा एतानि सामान्येतꣳसामवेदमभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳरसोऽजायत
tāni vā etāni sāmānyetam̐sāmavedamabhyatapam̐stasyābhitaptasya yaśasteja indriyaṃ vīryamannādyam̐raso'jāyata
These Samans brooded over the Sama Veda. From it, so warmed, flowed out its essence: fame, radiance, strength of the senses, vigour and wholesome food.
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य कृष्णꣳरूपम्
tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya kṛṣṇam̐rūpam
That essence flowed forth and settled around the sun. It is the dark colour of the sun.
अथ येऽस्योदञ्चो रश्मयस्ता एवास्योदीच्यो मधुनाड्योऽथर्वाङ्गिरस एव मधुकृत इतिहासपुराणं पुष्पं ता अमृता आपः
atha ye'syodañco raśmayastā evāsyodīcyo madhunāḍyo'tharvāṅgirasa eva madhukṛta itihāsapurāṇaṃ puṣpaṃ tā amṛtā āpaḥ
Its northward rays are its northern honey-cells. The hymns of the Atharvangirasas are the bees, Itihasa and Purana are the flower, and the offered waters are the nectar.
ते वा एतेऽथर्वाङ्गिरस एतदितिहासपूराणमभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳरसोऽजायत
te vā ete'tharvāṅgirasa etaditihāsapūrāṇamabhyatapam̐stasyābhitaptasya yaśasteja indriyaṃ vīryamannādyam̐raso'jāyata
These Atharvangirasa hymns brooded over Itihasa and Purana. From them, so warmed, flowed out the essence: fame, radiance, strength of the senses, vigour and wholesome food.
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य परं कृष्णꣳ रूपम्
tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya paraṃ kṛṣṇam̐ rūpam
That essence flowed forth and settled around the sun. It is the deepest dark colour of the sun.
अथ येऽस्योर्ध्वा रश्मयस्ता एवास्योर्ध्वा मधुनाड्यो गुह्या एवादेशा मधुकृतो ब्रह्मैव पुष्पं ता अमृता आपः
atha ye'syordhvā raśmayastā evāsyordhvā madhunāḍyo guhyā evādeśā madhukṛto brahmaiva puṣpaṃ tā amṛtā āpaḥ
Its upward rays are its upper honey-cells. The secret teachings are the bees, Brahman itself is the flower, and the offered waters are the nectar.
ते वा एते गुह्या आदेशा एतद्ब्रह्माभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳरसोऽजायत
te vā ete guhyā ādeśā etadbrahmābhyatapam̐stasyābhitaptasya yaśasteja indriyaṃ vīryamannādyam̐raso'jāyata
These secret teachings brooded over Brahman. From it, so warmed, flowed out its essence: fame, radiance, strength of the senses, vigour and wholesome food.
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य मध्ये क्षोभत इव
tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya madhye kṣobhata iva
That essence flowed forth and settled around the sun. It is what seems to tremble in the middle of the sun.
ते वा एते रसानाꣳरसा वेदा हि रसास्तेषामेते रसास्तानि वा एतान्यमृतानाममृतानि वेदा ह्यमृतास्तेषामेतान्यमृतानि
te vā ete rasānām̐rasā vedā hi rasāsteṣāmete rasāstāni vā etānyamṛtānāmamṛtāni vedā hyamṛtāsteṣāmetānyamṛtāni
These colours are the essences of essences. The Vedas are essences, and these are their essence. They are the nectars of nectars, for the Vedas are nectar, and these are their nectar.
तद्यत्प्रथमममृतं तद्वसव उपजीवन्त्यग्निना मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति
tadyatprathamamamṛtaṃ tadvasava upajīvantyagninā mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti
On the first nectar, the red, the Vasus live, with Agni as their mouth. The devas neither eat nor drink; they are satisfied simply by beholding this nectar.
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति
ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti
They enter into this very colour and rise again out of it.
स य एतदेवममृतं वेद वसूनामेवैको भूत्वाग्निनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स य एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति
sa ya etadevamamṛtaṃ veda vasūnāmevaiko bhūtvāgninaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa ya etadeva rūpamabhisaṃviśatyetasmādrūpādudeti
Whoever knows this nectar thus becomes one of the Vasus. With Agni as his mouth, he is satisfied by beholding this nectar. He enters into this colour and rises again out of it.
स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता वसूनामेव तावदाधिपत्यꣳस्वाराज्यं पर्येता
sa yāvadādityaḥ purastādudetā paścādastametā vasūnāmeva tāvadādhipatyam̐svārājyaṃ paryetā
For as long as the sun rises in the east and sets in the west, so long does he enjoy the lordship and self-rule of the Vasus.
अथ यद्द्वितीयममृतं तद्रुद्रा उपजीवन्तीन्द्रेण मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति
atha yaddvitīyamamṛtaṃ tadrudrā upajīvantīndreṇa mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti
On the second nectar, the white, the Rudras live, with Indra as their mouth. The devas neither eat nor drink; they are satisfied simply by beholding this nectar.
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति
ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti
They enter into this very colour and rise again out of it.
स य एतदेवममृतं वेद रुद्राणामेवैको भूत्वेन्द्रेणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति
sa ya etadevamamṛtaṃ veda rudrāṇāmevaiko bhūtvendreṇaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti
Whoever knows this nectar thus becomes one of the Rudras. With Indra as his mouth, he is satisfied by beholding this nectar. He enters into this colour and rises again out of it.
स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता द्विस्तावद्दक्षिणत उदेतोत्तरतोऽस्तमेता रुद्राणामेव तावदाधिपत्यꣳस्वाराज्यं पर्येता
sa yāvadādityaḥ purastādudetā paścādastametā dvistāvaddakṣiṇata udetottarato'stametā rudrāṇāmeva tāvadādhipatyam̐svārājyaṃ paryetā
For twice as long as the sun rises in the east and sets in the west, it rises in the south and sets in the north; for so long does he enjoy the lordship and self-rule of the Rudras.
अथ यत्तृतीयममृतं तदादित्या उपजीवन्ति वरुणेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति
atha yattṛtīyamamṛtaṃ tadādityā upajīvanti varuṇena mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti
On the third nectar, the dark, the Adityas live, with Varuna as their mouth. The devas neither eat nor drink; they are satisfied simply by beholding this nectar.
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति स य एतदेवममृतं वेदादित्यानामेवैको भूत्वा वरुणेनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति
ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti sa ya etadevamamṛtaṃ vedādityānāmevaiko bhūtvā varuṇenaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti
They enter into this very colour and rise again out of it. Whoever knows this nectar thus becomes one of the Adityas. With Varuna as his mouth, he is satisfied by beholding this nectar; he enters into this colour and rises again out of it.
स यावदादित्यो दक्षिणत उदेतोत्तरतोऽस्तमेता द्विस्तावत्पश्चादुदेता पुरस्तादस्तमेतादित्यानामेव तावदाधिपत्यꣳस्वाराज्यं पर्येता
sa yāvadādityo dakṣiṇata udetottarato'stametā dvistāvatpaścādudetā purastādastametādityānāmeva tāvadādhipatyam̐svārājyaṃ paryetā
For twice as long as the sun rises in the south and sets in the north, it rises in the west and sets in the east; for so long does he enjoy the lordship and self-rule of the Adityas.
अथ यच्चतुर्थममृतं तन्मरुत उपजीवन्ति सोमेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति
atha yaccaturthamamṛtaṃ tanmaruta upajīvanti somena mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti
On the fourth nectar, the deepest dark, the Maruts live, with Soma as their mouth. The devas neither eat nor drink; they are satisfied simply by beholding this nectar.
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति
ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti
They enter into this very colour and rise again out of it.
स य एतदेवममृतं वेद मरुतामेवैको भूत्वा सोमेनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति
sa ya etadevamamṛtaṃ veda marutāmevaiko bhūtvā somenaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti
Whoever knows this nectar thus becomes one of the Maruts. With Soma as his mouth, he is satisfied by beholding this nectar. He enters into this colour and rises again out of it.
स यावदादित्यः पश्चादुदेता पुरस्तादस्तमेता द्विस्तावदुत्तरत उदेता दक्षिणतोऽस्तमेता मरुतामेव तावदाधिपत्य्ꣳस्वाराज्यं पर्येता
sa yāvadādityaḥ paścādudetā purastādastametā dvistāvaduttarata udetā dakṣiṇato'stametā marutāmeva tāvadādhipatym̐svārājyaṃ paryetā
For twice as long as the sun rises in the west and sets in the east, it rises in the north and sets in the south; for so long does he enjoy the lordship and self-rule of the Maruts.
अथ यत्पञ्चमममृतं तत्साध्या उपजीवन्ति ब्रह्मणा मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति
atha yatpañcamamamṛtaṃ tatsādhyā upajīvanti brahmaṇā mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti
On the fifth nectar, the trembling in the sun's centre, the Sadhyas live, with Brahma as their mouth. The devas neither eat nor drink; they are satisfied simply by beholding this nectar.
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति
ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti
They enter into this very form and rise again out of it.
स य एतदेवममृतं वेद साध्यानामेवैको भूत्वा ब्रह्मणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति
sa ya etadevamamṛtaṃ veda sādhyānāmevaiko bhūtvā brahmaṇaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti
Whoever knows this nectar thus becomes one of the Sadhyas. With Brahma as his mouth, he is satisfied by beholding this nectar. He enters into this form and rises again out of it.
स यावदादित्य उत्तरत उदेता दक्षिणतोऽस्तमेता द्विस्तावदूर्ध्वमुदेतार्वागस्तमेता साध्यानामेव तावदाधिपत्यꣳस्वाराज्यं पर्येता
sa yāvadāditya uttarata udetā dakṣiṇato'stametā dvistāvadūrdhvamudetārvāgastametā sādhyānāmeva tāvadādhipatyam̐svārājyaṃ paryetā
For twice as long as the sun rises in the north and sets in the south, it rises overhead and sets below; for so long does he enjoy the lordship and self-rule of the Sadhyas.
अथ तत ऊर्ध्व उदेत्य नैवोदेता नास्तमेतैकल एव मध्ये स्थाता तदेष श्लोकः
atha tata ūrdhva udetya naivodetā nāstametaikala eva madhye sthātā tadeṣa ślokaḥ
Then, having risen to the zenith, it will neither rise nor set again. It will stand alone in the centre. On this there is a verse.
न वै तत्र न निम्लोच नोदियाय कदाचन । देवास्तेनाहꣳसत्येन मा विराधिषि ब्रह्मणेति
na vai tatra na nimloca nodiyāya kadācana | devāstenāham̐satyena mā virādhiṣi brahmaṇeti
There the sun has never set, nor has it ever risen. O devas, by this truth may I not fall away from Brahman.
न ह वा अस्मा उदेति न निम्लोचति सकृद्दिवा हैवास्मै भवति य एतामेवं ब्रह्मोपनिषदं वेद
na ha vā asmā udeti na nimlocati sakṛddivā haivāsmai bhavati ya etāmevaṃ brahmopaniṣadaṃ veda
For one who knows this secret teaching of Brahman, the sun neither rises nor sets. For him it is day once and for ever.
तद्धैतद्ब्रह्मा प्रजापतय उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यस्तद्धैतदुद्दालकायारुणये ज्येष्ठाय पुत्राय पिता ब्रह्म प्रोवाच
taddhaitadbrahmā prajāpataya uvāca prajāpatirmanave manuḥ prajābhyastaddhaitaduddālakāyāruṇaye jyeṣṭhāya putrāya pitā brahma provāca
Brahma taught this to Prajapati, Prajapati to Manu, and Manu to his descendants. His father taught this Brahman to Uddalaka Aruni, his eldest son.
इदं वाव तज्ज्येष्ठाय पुत्राय पिता ब्रह्म प्रब्रूयात्प्रणाय्याय वान्तेवासिने
idaṃ vāva tajjyeṣṭhāya putrāya pitā brahma prabrūyātpraṇāyyāya vāntevāsine
A father should teach this Brahman to his eldest son, or to a worthy disciple who lives with him.
नान्यस्मै कस्मैचन यद्यप्यस्मा इमामद्भिः परिगृहीतां धनस्य पूर्णां दद्यादेतदेव ततो भूय इत्येतदेव ततो भूय इति
nānyasmai kasmaicana yadyapyasmā imāmadbhiḥ parigṛhītāṃ dhanasya pūrṇāṃ dadyādetadeva tato bhūya ityetadeva tato bhūya iti
To no one else, even if he were offered this whole earth girt by the waters and filled with wealth. For this teaching is greater than that. Yes, it is greater than that.
गायत्री वा ईदꣳ सर्वं भूतं यदिदं किं च वाग्वै गायत्री वाग्वा इदꣳ सर्वं भूतं गायति च त्रायते च
gāyatrī vā īdam̐ sarvaṃ bhūtaṃ yadidaṃ kiṃ ca vāgvai gāyatrī vāgvā idam̐ sarvaṃ bhūtaṃ gāyati ca trāyate ca
The Gayatri is all this, every being that exists. Speech is the Gayatri, and speech is all beings, for speech sings (gayati) of them and protects (trayate) them.
या वै सा गायत्रीयं वाव सा येयं पृथिव्यस्याꣳहीदꣳसर्वं भूतं प्रतिष्ठितमेतामेव नातिशीयते
yā vai sā gāyatrīyaṃ vāva sā yeyaṃ pṛthivyasyām̐hīdam̐sarvaṃ bhūtaṃ pratiṣṭhitametāmeva nātiśīyate
That Gayatri is this earth, for on the earth all beings rest, and they do not go beyond it.
या वै सा पृथिवीयं वाव सा यदिदमस्मिन्पुरुषे शरीरमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते
yā vai sā pṛthivīyaṃ vāva sā yadidamasminpuruṣe śarīramasminhīme prāṇāḥ pratiṣṭhitā etadeva nātiśīyante
That earth is this body in a person, for in the body the vital breaths rest, and they do not go beyond it.
यद्वै तत्पुरुषे शरीरमिदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे हृदयमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते
yadvai tatpuruṣe śarīramidaṃ vāva tadyadidamasminnantaḥ puruṣe hṛdayamasminhīme prāṇāḥ pratiṣṭhitā etadeva nātiśīyante
That body in a person is the heart within him, for in the heart the vital breaths rest, and they do not go beyond it.
सैषा चतुष्पदा षड्विधा गायत्री तदेतदृचाभ्यनूक्तम्
saiṣā catuṣpadā ṣaḍvidhā gāyatrī tadetadṛcābhyanūktam
This Gayatri has four feet and is sixfold. A Rik verse speaks of it.
तावानस्य महिमा ततो ज्यायाꣳश्च पूरुषः । पादोऽस्य सर्वा भूतानि त्रिपादस्यामृतं दिवीति
tāvānasya mahimā tato jyāyām̐śca pūruṣaḥ | pādo'sya sarvā bhūtāni tripādasyāmṛtaṃ divīti
Such is its greatness, yet the Purusha is greater still. All beings are one quarter of him; three quarters of him are immortal in the heavens.
यद्वै तद्ब्रह्मेतीदं वाव तद्योयं बहिर्धा पुरुषादाकाशो यो वै स बहिर्धा पुरुषादाकाशः
yadvai tadbrahmetīdaṃ vāva tadyoyaṃ bahirdhā puruṣādākāśo yo vai sa bahirdhā puruṣādākāśaḥ
What is called Brahman is the space outside a person. And the space outside a person,
अयं वाव स योऽयमन्तः पुरुष अकाशो यो वै सोऽन्तः पुरुष आकाशः
ayaṃ vāva sa yo'yamantaḥ puruṣa akāśo yo vai so'ntaḥ puruṣa ākāśaḥ
is the same as the space within a person. And the space within a person,
अयं वाव स योऽयमन्तर्हृदय आकाशस्तदेतत्पूर्णमप्रवर्ति पूर्णमप्रवर्तिनीꣳश्रियं लभते य एवं वेद
ayaṃ vāva sa yo'yamantarhṛdaya ākāśastadetatpūrṇamapravarti pūrṇamapravartinīm̐śriyaṃ labhate ya evaṃ veda
is the same as the space within the heart. That is full and unchanging. Whoever knows this gains fortune that is full and does not pass away.
तस्य ह वा एतस्य हृदयस्य पञ्च देवसुषयः स योऽस्य प्राङ्सुषिः स प्राणस्तच्चक्षुः स आदित्यस्तदेतत्तेजोऽन्नाद्यमित्युपासीत तेजस्व्यन्नादो भवति य एवं वेद
tasya ha vā etasya hṛdayasya pañca devasuṣayaḥ sa yo'sya prāṅsuṣiḥ sa prāṇastaccakṣuḥ sa ādityastadetattejo'nnādyamityupāsīta tejasvyannādo bhavati ya evaṃ veda
The heart has five openings guarded by devas. Its eastern opening is prana, the eye and the sun. Meditate on it as radiance and as the eating of food. Whoever knows this becomes radiant and eats food with health.
अथ योऽस्य दक्षिणः सुषिः स व्यानस्तच्छ्रोत्रꣳस चन्द्रमास्तदेतच्छ्रीश्च यशश्चेत्युपासीत श्रीमान्यशस्वी भवति य एवं वेद
atha yo'sya dakṣiṇaḥ suṣiḥ sa vyānastacchrotram̐sa candramāstadetacchrīśca yaśaścetyupāsīta śrīmānyaśasvī bhavati ya evaṃ veda
Its southern opening is vyana, the ear and the moon. Meditate on it as prosperity and fame. Whoever knows this becomes prosperous and famous.
अथ योऽस्य प्रत्यङ्सुषिः सोऽपानः सा वाक्सोऽग्निस्तदेतद्ब्रह्मवर्चसमन्नाद्यमित्युपासीत ब्रह्मवर्चस्यन्नादो भवति य एवं वेद
atha yo'sya pratyaṅsuṣiḥ so'pānaḥ sā vākso'gnistadetadbrahmavarcasamannādyamityupāsīta brahmavarcasyannādo bhavati ya evaṃ veda
Its western opening is apana, speech and fire. Meditate on it as the lustre of sacred learning and as the eating of food. Whoever knows this gains that lustre and eats food with health.
अथ योऽस्योदङ्सुषिः स समानस्तन्मनः स पर्जन्यस्तदेतत्कीर्तिश्च व्युष्टिश्चेत्युपासीत कीर्तिमान्व्युष्टिमान्भवति य एवं वेद
atha yo'syodaṅsuṣiḥ sa samānastanmanaḥ sa parjanyastadetatkīrtiśca vyuṣṭiścetyupāsīta kīrtimānvyuṣṭimānbhavati ya evaṃ veda
Its northern opening is samana, the mind and the rain-cloud. Meditate on it as renown and beauty. Whoever knows this becomes renowned and beautiful.
अथ योऽस्योर्ध्वः सुषिः स उदानः स वायुः स आकाशस्तदेतदोजश्च महश्चेत्युपासीतौजस्वी महस्वान्भवति य एवं वेद
atha yo'syordhvaḥ suṣiḥ sa udānaḥ sa vāyuḥ sa ākāśastadetadojaśca mahaścetyupāsītaujasvī mahasvānbhavati ya evaṃ veda
Its upper opening is udana, the wind and space. Meditate on it as strength and greatness. Whoever knows this becomes strong and great.
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 अथ यदतः परो दिवो ज्योतिर्दीप्यते विश्वतः पृष्ठेषु सर्वतः पृष्ठेष्वनुत्तमेषूत्तमेषु लोकेष्विदं वाव तद्यदिदमस्मिन्नन्तः पुरुषो ज्योतिस्तस्यैषा
te vā ete pañca brahmapuruṣāḥ svargasya lokasya dvārapāḥ sa ya etānevaṃ pañca brahmapuruṣānsvargasya lokasya dvārapānvedāsya kule vīro jāyate pratipadyate svargaṃ lokaṃ ya etānevaṃ pañca brahmapuruṣānsvargasya lokasya dvārapānveda atha yadataḥ paro divo jyotirdīpyate viśvataḥ pṛṣṭheṣu sarvataḥ pṛṣṭheṣvanuttameṣūttameṣu lokeṣvidaṃ vāva tadyadidamasminnantaḥ puruṣo jyotistasyaiṣā
These five are the servants of Brahman, the doorkeepers of the heavenly world. Whoever knows them so has a hero born in his family and reaches the heavenly world. Now, the light that shines above this heaven, on the backs of all, in the highest worlds beyond which there are none, is the very light within a person.
तस्यैषा दृष्टिर्यत्रितदस्मिञ्छरीरे सꣳस्पर्शेनोष्णिमानं विजानाति तस्यैषा श्रुतिर्यत्रैतत्कर्णावपिगृह्य निनदमिव नदथुरिवाग्नेरिव ज्वलत उपशृणोति तदेतद्दृष्टं च श्रुतं चेत्युपासीत चक्षुष्यः श्रुतो भवति य एवं वेद य एवं वेद
tasyaiṣā dṛṣṭiryatritadasmiñcharīre sam̐sparśenoṣṇimānaṃ vijānāti tasyaiṣā śrutiryatraitatkarṇāvapigṛhya ninadamiva nadathurivāgneriva jvalata upaśṛṇoti tadetaddṛṣṭaṃ ca śrutaṃ cetyupāsīta cakṣuṣyaḥ śruto bhavati ya evaṃ veda ya evaṃ veda
We see it when we feel warmth on touching the body. We hear it when we close our ears and catch a sound like a rumble, or like the roar of a blazing fire. Meditate on this light as seen and heard. Whoever knows this becomes pleasant to see and well heard of.
सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत । अथ खलु क्रतुमयः पुरुषो यथाक्रतुरस्मिꣳल्लोके पुरुषो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत
sarvaṃ khalvidaṃ brahma tajjalāniti śānta upāsīta | atha khalu kratumayaḥ puruṣo yathākraturasmim̐lloke puruṣo bhavati tathetaḥ pretya bhavati sa kratuṃ kurvīta
All this is indeed Brahman. Calm in mind, meditate on it as that from which all is born, into which all dissolves, and in which all breathes. A person is made of resolve; as he resolves in this world, so he becomes on departing. So let him form his resolve.
मनोमयः प्राणशरीरो भारूपः सत्यसङ्कल्प आकाशात्मा सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यत्तोऽवाक्यनादरः
manomayaḥ prāṇaśarīro bhārūpaḥ satyasaṅkalpa ākāśātmā sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyatto'vākyanādaraḥ
He is made of mind, with prana for his body and light for his form. His will is true; his self is like space. All works, all desires, all scents and all tastes are his. He holds all this within, speaks not and is free from care.
एष म आत्मान्तर्हृदयेऽणीयान्व्रीहेर्वा यवाद्वा सर्षपाद्वा श्यामाकाद्वा श्यामाकतण्डुलाद्वैष म आत्मान्तर्हृदये ज्यायान्पृथिव्या ज्यायानन्तरिक्षाज्ज्यायान्दिवो ज्यायानेभ्यो लोकेभ्यः सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यात्तोऽवाक्यनादर एष म आत्मान्तर्हृदय एतद्ब्रह्मैतमितः प्रेत्याभिसंभवितास्मीति यस्य स्यादद्धा न विचिकित्सास्तीति ह स्माह शाण्डिल्यः शाण्डिल्यः
eṣa ma ātmāntarhṛdaye'ṇīyānvrīhervā yavādvā sarṣapādvā śyāmākādvā śyāmākataṇḍulādvaiṣa ma ātmāntarhṛdaye jyāyānpṛthivyā jyāyānantarikṣājjyāyāndivo jyāyānebhyo lokebhyaḥ sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyātto'vākyanādara eṣa ma ātmāntarhṛdaya etadbrahmaitamitaḥ pretyābhisaṃbhavitāsmīti yasya syādaddhā na vicikitsāstīti ha smāha śāṇḍilyaḥ śāṇḍilyaḥ
This Self of mine within the heart is smaller than a grain of rice or barley, a mustard seed, a millet seed or its kernel. This Self within the heart is greater than the earth, the sky, the heaven and all these worlds. It holds all works, desires, scents and tastes, speaks not and is free from care. It is Brahman. On leaving this body I shall reach it. One who holds this firmly has no doubt. So said Shandilya.
अन्तरिक्षोदरः कोशो भूमिबुध्नो न जीर्यति दिशो ह्यस्य स्रक्तयो द्यौरस्योत्तरं बिलꣳस एष कोशो वसुधानस्तस्मिन्विश्वमिदꣳश्रितम्
antarikṣodaraḥ kośo bhūmibudhno na jīryati diśo hyasya sraktayo dyaurasyottaraṃ bilam̐sa eṣa kośo vasudhānastasminviśvamidam̐śritam
The universe is a chest that never decays. The mid-region is its hollow, the earth its base, the quarters its corners and heaven its lid above. This chest holds all treasure, and in it the whole world rests.
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
tasya prācī digjuhūrnāma sahamānā nāma dakṣiṇā rājñī nāma pratīcī subhūtā nāmodīcī tāsāṃ vāyurvatsaḥ sa ya etamevaṃ vāyuṃ diśāṃ vatsaṃ veda na putrarodam̐roditi so'hametamevaṃ vāyuṃ diśāṃ vatsaṃ veda mā putrarodam̐rudam
Its eastern quarter is called Juhu, the southern Sahamana, the western Rajni and the northern Subhuta. The wind is their child. Whoever knows the wind as the child of the quarters never weeps for a son. I know it so; may I never weep for a son.
अरिष्टं कोशं प्रपद्येऽमुनामुनामुना प्राणं प्रपद्येऽमुनामुनामुना भूः प्रपद्येऽमुनामुनामुना भुवः प्रपद्येऽमुनामुनामुना स्वः प्रपद्येऽमुनामुनामुना
ariṣṭaṃ kośaṃ prapadye'munāmunāmunā prāṇaṃ prapadye'munāmunāmunā bhūḥ prapadye'munāmunāmunā bhuvaḥ prapadye'munāmunāmunā svaḥ prapadye'munāmunāmunā
I take refuge in the undecaying chest, for the sake of this one, this one, this one (naming the son). I take refuge in prana for him. I take refuge in Bhuh for him, in Bhuvah for him, in Svah for him.
स यदवोचं प्राणं प्रपद्य इति प्राणो वा इदꣳ सर्वं भूतं यदिदं किञ्च तमेव तत्प्रापत्सि
sa yadavocaṃ prāṇaṃ prapadya iti prāṇo vā idam̐ sarvaṃ bhūtaṃ yadidaṃ kiñca tameva tatprāpatsi
When I said, 'I take refuge in prana', it is because prana is all this, every being that exists. So I took refuge in all of it.
अथ यदवोचं भूः प्रपद्य इति पृथिवीं प्रपद्येऽन्तरिक्षं प्रपद्ये दिवं प्रपद्य इत्येव तदवोचम्
atha yadavocaṃ bhūḥ prapadya iti pṛthivīṃ prapadye'ntarikṣaṃ prapadye divaṃ prapadya ityeva tadavocam
When I said, 'I take refuge in Bhuh', I meant: I take refuge in the earth, in the mid-region and in heaven.
अथ यदवोचं भुवः प्रपद्य इत्यग्निं प्रपद्ये वायुं प्रपद्य आदित्यं प्रपद्य इत्येव तदवोचम्
atha yadavocaṃ bhuvaḥ prapadya ityagniṃ prapadye vāyuṃ prapadya ādityaṃ prapadya ityeva tadavocam
When I said, 'I take refuge in Bhuvah', I meant: I take refuge in fire, in wind and in the sun.
अथ यदवोचꣳस्वः प्रपद्य इत्यृग्वेदं प्रपद्ये यजुर्वेदं प्रपद्ये सामवेदं प्रपद्य इत्येव तदवोचं तदवोचम्
atha yadavocam̐svaḥ prapadya ityṛgvedaṃ prapadye yajurvedaṃ prapadye sāmavedaṃ prapadya ityeva tadavocaṃ tadavocam
When I said, 'I take refuge in Svah', I meant: I take refuge in the Rig Veda, the Yajur Veda and the Sama Veda. That is what I meant.
पुरुषो वाव यज्ञस्तस्य यानि चतुर्विꣳशतिवर्षाणि तत्प्रातःसवनं चतुर्विꣳशत्यक्षरा गायत्री गायत्रं प्रातःसवनं तदस्य वसवोऽन्वायत्ताः प्राणा वाव वसव एते हीदꣳसर्वं वासयन्ति
puruṣo vāva yajñastasya yāni caturvim̐śativarṣāṇi tatprātaḥsavanaṃ caturvim̐śatyakṣarā gāyatrī gāyatraṃ prātaḥsavanaṃ tadasya vasavo'nvāyattāḥ prāṇā vāva vasava ete hīdam̐sarvaṃ vāsayanti
A person's life is a yajna. His first twenty-four years are the morning pressing of Soma, for the Gayatri metre has twenty-four syllables and the morning pressing belongs to the Gayatri. The Vasus are linked to it. The vital breaths are the Vasus, for they make all this dwell (vas).
तं चेदेतस्मिन्वयसि किञ्चिदुपतपेत्स ब्रूयात्प्राणा वसव इदं मे प्रातःसवनं माध्यन्दिनꣳसवनमनुसन्तनुतेति माहं प्राणानां वसूनां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति
taṃ cedetasminvayasi kiñcidupatapetsa brūyātprāṇā vasava idaṃ me prātaḥsavanaṃ mādhyandinam̐savanamanusantanuteti māhaṃ prāṇānāṃ vasūnāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado ha bhavati
If anything troubles him in this period, let him say: 'O breaths, O Vasus, carry this morning pressing of mine on into the midday pressing. Let not me, the yajna, perish among the breaths, the Vasus.' He rises from it and becomes free of illness.
अथ यानि चतुश्चत्वारिꣳशद्वर्षाणि तन्माध्यंदिनꣳसवनं चतुश्चत्वारिꣳशदक्षरा त्रिष्टुप्त्रैष्टुभं माध्यन्दिनꣳसवनं तदस्य रुद्रा अन्वायत्ताः प्राणा वाव रुद्रा एते हीदꣳसर्वꣳरोदयन्ति
atha yāni catuścatvārim̐śadvarṣāṇi tanmādhyaṃdinam̐savanaṃ catuścatvārim̐śadakṣarā triṣṭuptraiṣṭubhaṃ mādhyandinam̐savanaṃ tadasya rudrā anvāyattāḥ prāṇā vāva rudrā ete hīdam̐sarvam̐rodayanti
His next forty-four years are the midday pressing, for the Trishtubh metre has forty-four syllables and the midday pressing belongs to it. The Rudras are linked to it. The vital breaths are the Rudras, for they make all this weep (rud) when they depart.
तं चेदेतस्मिन्वयसि किञ्चिदुपतपेत्स ब्रूयात्प्राणा रुद्रा इदं मे माध्यन्दिनꣳसवनं तृतीयसवनमनुसन्तनुतेति माहं प्राणानाꣳरुद्राणां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति
taṃ cedetasminvayasi kiñcidupatapetsa brūyātprāṇā rudrā idaṃ me mādhyandinam̐savanaṃ tṛtīyasavanamanusantanuteti māhaṃ prāṇānām̐rudrāṇāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado ha bhavati
If anything troubles him in this period, let him say: 'O breaths, O Rudras, carry this midday pressing of mine on into the third pressing. Let not me, the yajna, perish among the breaths, the Rudras.' He rises from it and becomes free of illness.
अथ यान्यष्टाचत्वारिꣳशद्वर्षाणि तत्तृतीयसवनमष्टाचत्वारिꣳशदक्षरा जगती जागतं तृतीयसवनं तदस्यादित्या अन्वायत्ताः प्राणा वावादित्या एते हीदꣳसर्वमाददते
atha yānyaṣṭācatvārim̐śadvarṣāṇi tattṛtīyasavanamaṣṭācatvārim̐śadakṣarā jagatī jāgataṃ tṛtīyasavanaṃ tadasyādityā anvāyattāḥ prāṇā vāvādityā ete hīdam̐sarvamādadate
His next forty-eight years are the third pressing, for the Jagati metre has forty-eight syllables and the third pressing belongs to it. The Adityas are linked to it. The vital breaths are the Adityas, for they take up (adadate) all this.
तं चेदेतस्मिन्वयसि किञ्चिदुपतपेत्स ब्रूयात्प्राणा आदित्या इदं मे तृतीयसवनमायुरनुसंतनुतेति माहं प्राणानामादित्यानां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो हैव भवति
taṃ cedetasminvayasi kiñcidupatapetsa brūyātprāṇā ādityā idaṃ me tṛtīyasavanamāyuranusaṃtanuteti māhaṃ prāṇānāmādityānāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado haiva bhavati
If anything troubles him in this period, let him say: 'O breaths, O Adityas, carry this third pressing of mine on to the full span of life. Let not me, the yajna, perish among the breaths, the Adityas.' He rises from it and becomes free of illness.
एतद्ध स्म वै तद्विद्वानाह महिदास ऐतरेयः स किं म एतदुपतपसि योऽहमनेन न प्रेष्यामीति स ह षोडशं वर्षशतमजीवत्प्र ह षोडशं वर्षशतं जीवति य एवं वेद
etaddha sma vai tadvidvānāha mahidāsa aitareyaḥ sa kiṃ ma etadupatapasi yo'hamanena na preṣyāmīti sa ha ṣoḍaśaṃ varṣaśatamajīvatpra ha ṣoḍaśaṃ varṣaśataṃ jīvati ya evaṃ veda
Knowing this, Mahidasa Aitareya said to an illness: 'Why do you trouble me? I shall not die of you.' He lived one hundred and sixteen years. Whoever knows this lives to one hundred and sixteen years.
स यदशिशिषति यत्पिपासति यन्न रमते ता अस्य दीक्षाः
sa yadaśiśiṣati yatpipāsati yanna ramate tā asya dīkṣāḥ
When a man hungers, thirsts and finds no pleasure, these are his diksha, the consecration for the yajna.
अथ यदश्नाति यत्पिबति यद्रमते तदुपसदैरेति
atha yadaśnāti yatpibati yadramate tadupasadaireti
When he eats, drinks and enjoys himself, he takes part in the Upasada rites.
अथ यद्धसति यज्जक्षति यन्मैथुनं चरति स्तुतशस्त्रैरेव तदेति
atha yaddhasati yajjakṣati yanmaithunaṃ carati stutaśastraireva tadeti
When he laughs, feasts and joins in union with his wife, these are the chanted hymns and recited praises of the yajna.
अथ यत्तपो दानमार्जवमहिꣳसा सत्यवचनमिति ता अस्य दक्षिणाः
atha yattapo dānamārjavamahim̐sā satyavacanamiti tā asya dakṣiṇāḥ
Austerity, giving, uprightness, non-violence and truthful speech are his dakshina, the gifts to the priests.
तस्मादाहुः सोष्यत्यसोष्टेति पुनरुत्पादनमेवास्य तन्मरणमेवास्यावभृथः
tasmādāhuḥ soṣyatyasoṣṭeti punarutpādanamevāsya tanmaraṇamevāsyāvabhṛthaḥ
So they say of Soma rites, 'He will press, he has pressed', which also means 'she will give birth, she has given birth'. This is his rebirth. Death is the closing bath of his yajna.
तद्धैतद्घोर् आङ्गिरसः कृष्णाय देवकीपुत्रायोक्त्वोवाचापिपास एव स बभूव सोऽन्तवेलायामेतत्त्रयं प्रतिपद्येताक्षितमस्यच्युतमसि प्राणसꣳशितमसीति तत्रैते द्वे ऋचौ भवतः
taddhaitadghor āṅgirasaḥ kṛṣṇāya devakīputrāyoktvovācāpipāsa eva sa babhūva so'ntavelāyāmetattrayaṃ pratipadyetākṣitamasyacyutamasi prāṇasam̐śitamasīti tatraite dve ṛcau bhavataḥ
Ghora Angirasa taught this to Krishna, son of Devaki, and Krishna became free of all thirst. Ghora said: at the hour of death one should take refuge in these three: 'You are the imperishable. You are the unshaken. You are the very edge of prana.' On this there are two Rik verses.
आदित्प्रत्नस्य रेतसः । उद्वयन्तमसस्परि ज्योतिः पश्यन्त उत्तरꣳस्वः पश्यन्त उत्तरं देवं देवत्रा सूर्यमगन्म ज्योतिरुत्तममिति ज्योतिरुत्तममिति
āditpratnasya retasaḥ | udvayantamasaspari jyotiḥ paśyanta uttaram̐svaḥ paśyanta uttaraṃ devaṃ devatrā sūryamaganma jyotiruttamamiti jyotiruttamamiti
They behold the morning light of the ancient seed that shines beyond the heavens. Rising above the darkness, beholding the higher light, beholding the higher radiance, we reached the sun, the deva among devas, the highest light.
मनो ब्रह्मेत्युपासीतेत्यध्यात्ममथाधिदैवतमाकाशो ब्रह्मेत्युभयमादिष्टं भवत्यध्यात्मं चाधिदैवतं च
mano brahmetyupāsītetyadhyātmamathādhidaivatamākāśo brahmetyubhayamādiṣṭaṃ bhavatyadhyātmaṃ cādhidaivataṃ ca
Meditate on the mind as Brahman: this is the teaching about the self. Meditate on space as Brahman: this is the teaching about the devas. So both are taught, the inner and the outer.
तदेतच्चतुष्पाद्ब्रह्म वाक्पादः प्राणः पादश्चक्षुः पादः श्रोत्रं पाद इत्यध्यात्ममथाधिदैवतमग्निः पादो वायुः पाद अदित्यः पादो दिशः पाद इत्युभयमेवादिष्टं भवत्यध्यात्मं चैवाधिदैवतं च
tadetaccatuṣpādbrahma vākpādaḥ prāṇaḥ pādaścakṣuḥ pādaḥ śrotraṃ pāda ityadhyātmamathādhidaivatamagniḥ pādo vāyuḥ pāda adityaḥ pādo diśaḥ pāda ityubhayamevādiṣṭaṃ bhavatyadhyātmaṃ caivādhidaivataṃ ca
This Brahman has four feet. Within the self, speech, prana, the eye and the ear are its feet. Among the devas, fire, wind, the sun and the quarters are its feet. So both are taught, the inner and the outer.
वागेव ब्रह्मणश्चतुर्थः पादः सोऽग्निना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद
vāgeva brahmaṇaścaturthaḥ pādaḥ so'gninā jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda
Speech is one quarter of Brahman. It shines and glows with fire as its light. Whoever knows this shines and glows with renown, fame and the lustre of sacred learning.
प्राण एव ब्रह्मणश्चतुर्थः पादः स वायुना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद
prāṇa eva brahmaṇaścaturthaḥ pādaḥ sa vāyunā jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda
Prana is one quarter of Brahman. It shines and glows with the wind as its light. Whoever knows this shines and glows with renown, fame and the lustre of sacred learning.
चक्षुरेव ब्रह्मणश्चतुर्थः पादः स आदित्येन ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद
cakṣureva brahmaṇaścaturthaḥ pādaḥ sa ādityena jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda
The eye is one quarter of Brahman. It shines and glows with the sun as its light. Whoever knows this shines and glows with renown, fame and the lustre of sacred learning.
श्रोत्रमेव ब्रह्मणश्चतुर्थः पादः स दिग्भिर्ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद य एवं वेद
śrotrameva brahmaṇaścaturthaḥ pādaḥ sa digbhirjyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda ya evaṃ veda
The ear is one quarter of Brahman. It shines and glows with the quarters as its light. Whoever knows this shines and glows with renown, fame and the lustre of sacred learning.
आदित्यो ब्रह्मेत्यादेशस्तस्योपव्याख्यानमसदेवेदमग्र आसीत् । तत्सदासीत्तत्समभवत्तदाण्डं निरवर्तत तत्संवत्सरस्य मात्रामशयत तन्निरभिद्यत ते आण्डकपाले रजतं च सुवर्णं चाभवताम्
ādityo brahmetyādeśastasyopavyākhyānamasadevedamagra āsīt | tatsadāsīttatsamabhavattadāṇḍaṃ niravartata tatsaṃvatsarasya mātrāmaśayata tannirabhidyata te āṇḍakapāle rajataṃ ca suvarṇaṃ cābhavatām
The teaching is: the sun is Brahman. Here is its explanation. In the beginning this was non-being. It became being. It grew and turned into an egg. The egg lay for the span of a year, then split open. Of its two shell-halves, one was silver and one was gold.
तद्यद्रजतꣳसेयं पृथिवी यत्सुवर्णꣳ सा द्यौर्यज्जरायु ते पर्वता यदुल्बꣳसमेघो नीहारो या धमनयस्ता नद्यो यद्वास्तेयमुदकꣳस समुद्रः
tadyadrajatam̐seyaṃ pṛthivī yatsuvarṇam̐ sā dyauryajjarāyu te parvatā yadulbam̐samegho nīhāro yā dhamanayastā nadyo yadvāsteyamudakam̐sa samudraḥ
The silver half is this earth; the gold half is the heaven. The thick outer membrane became the mountains, the thin inner one the clouds and mist, the veins the rivers, and the fluid within the ocean.
अथ यत्तदजायत सोऽसावादित्यस्तं जायमानं घोषा उलूलवोऽनूदतिष्ठन्त्सर्वाणि च भूतानि सर्वे च कामास्तस्मात्तस्योदयं प्रति प्रत्यायनं प्रति घोषा उलूलवोऽनूत्तिष्ठन्ति सर्वाणि च भूतानि सर्वे च कामाः
atha yattadajāyata so'sāvādityastaṃ jāyamānaṃ ghoṣā ulūlavo'nūdatiṣṭhantsarvāṇi ca bhūtāni sarve ca kāmāstasmāttasyodayaṃ prati pratyāyanaṃ prati ghoṣā ulūlavo'nūttiṣṭhanti sarvāṇi ca bhūtāni sarve ca kāmāḥ
What was born from it is the sun yonder. As it was born, shouts and cries of joy arose, and all beings and all desires rose with it. So at every rising and setting of the sun, shouts and cries arise, and all beings and all desires rise with it.
स य एतमेवं विद्वानादित्यं ब्रह्मेत्युपास्तेऽभ्याशो ह यदेनꣳ साधवो घोषा आ च गच्छेयुरुप च निम्रेडेरन्निम्रेडेरन्
sa ya etamevaṃ vidvānādityaṃ brahmetyupāste'bhyāśo ha yadenam̐ sādhavo ghoṣā ā ca gaccheyurupa ca nimreḍerannimreḍeran
Whoever knows this and meditates on the sun as Brahman, pleasing sounds will soon come to him and will delight him, yes, will delight him.
1. The sun is indeed the honey 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.
2. The eastern rays of the sun are the honey-cells in front. The Rik verses are the bees, the Rig-veda (sacrifice) is the flower, the water (of the sacrificial libations) is the nectar (of the flower).
3. Those very Rik 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.
4. That (essence) flowed forth and went towards the sun. And that forms what we call the red (rohita) light of the rising sun.
Second Khanda.
1. The southern rays of the sun are the honey-cells on the right. The Yagus verses are the bees, the Yagur-veda sacrifice is the flower, the water (of the sacrificial libations) is the nectar (of the flower).
2. Those very Yagus verses (as bees) brooded over the Yagur-veda sacrifice (the flower); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health.
3. That flowed forth and went towards the sun. And that forms what we call the white (sukla) light of the sun.
Third Khanda.
1. 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.
2. 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.
3. That flowed forth and went towards the sun. And that forms what we call the dark (krishna) light of the sun.
Fourth Khanda.
1. The northern rays of the sun are the honey-cells on the left. The (hymns of the) Atharvângiras are the bees, the Itihâsa-purâna (the reading of the old stories) is the flower, the water is the nectar.
2. Those very hymns of the Atharvângiras (as bees) brooded over the Itihâsa-purâna; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health.
3. That flowed forth, and went towards the sun. And that forms what we call the extreme dark (parah krishnam) light of the sun.
Fifth Khanda.
1. 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.
2. 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.
3. That flowed forth, and went towards the sun. And that forms what seems to stir in the centre of the sun.
4. 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.
Sixth Khanda.
1. 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.
2. They enter into that (red) colour, and they rise from that colour.
3. 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.
4. So long as the sun rises in the east and sets in the west, so long does he follow the sovereign supremacy of the Vasus.
Seventh Khanda.
1. 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.
2. They enter into that white colour, and they rise from that colour.
3. 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.
4. 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.
Eighth Khanda.
1. On the third of these nectars the Âdityas live, with Varuna at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.
2. They enter into that (dark) colour, and they rise from that colour.
3. He who thus knows this nectar, becomes one of the Âdityas, with Varuna at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour.
4. 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.
Ninth Khanda.
1. 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.
2. They enter in that (very dark) colour, and they rise from that colour.
3. 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.
4. 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.
Tenth Khanda.
1. 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.
2. They enter into that colour, and they rise from that colour.
3. 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.
4. 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.
Eleventh Khanda.
1. 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:
2. 'Yonder he neither rises nor sets at any time. If this is not true, ye gods, may I lose Brahman.'
3. 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;.
4. This doctrine (beginning with III, 1, 1) Brahman (m. Hiranyagarbha) told to Pragâpati (Virâg), Pragâpati to Manu, Manu to his offspring (Ikshvâku, &c.) And the father told that (doctrine of) Brahman (n.) to Uddâlaka Âruni.
5. A father may therefore tell that doctrine of Brahman to his eldest son, or to a worthy pupil. 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.
Twelfth Khanda.
1. The Gâyatrî (verse) is everything whatsoever here exists. Gâyatrî indeed is speech, for speech
sings forth (gâya-ti) and protects (trâya-te) everything that here exists.
2. That Gâyatrî is also the earth, for everything that here exists rests on the earth, and does not go beyond.
3. That earth again is the body in man, for in it the vital airs (prânas, which are everything) rest, and do not go beyond.
4. That body again in man is the heart within man, for in it the prânas (which are everything) rest, and do not go beyond.
5. That Gâyatrî has four feet and is sixfold. And this is also declared by a Rik verse (Rig-veda X, 90, 3):—
6. 'Such is the greatness of it (of Brahman, under the disguise of Gâyatrî); greater than it is the Person (purusha). His feet are all things. The immortal with three feet is in heaven (i.e. in himself).'
7. 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;
8. And the ether which is around us, is the same as the ether which is within us. And the ether which is within us,
9. 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.
Thirteenth Khanda.
1. For that heart there are five gates belonging to the Devas (the senses). The eastern gate is the Prâna (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.
2. 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.
3. 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.
4. The northern gate is the Samâna (on-breathing), that is mind, that is Parganya (rain). Let a man meditate on that as celebrity and beauty.
He who knows this, becomes celebrated and beautiful.
5. 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.
6. These are the five men of Brahman, the door-keepers 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.
7. 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:
8. Namely, when we thus perceive by touch the warmth here in the body. 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 (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.
Fourteenth Khanda.
1. All this is Brahman (n.) Let a man meditate on that (visible world) as beginning, ending, and breathing in it (the Brahman).
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:
2. 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,
3. 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.
4. 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 has no doubt; thus said Sândilya, yea, thus he said.
Fifteenth Khanda.
1. 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.
2. Its eastern quarter is called Guhtû, its southern Sahamânâ, its western Râgñî, its northern Subhûtâ. 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.'
3. 'I turn to the imperishable chest with such and such and such.' 'I turn to the Prâna (life) with such and such and such.' 'I turn to Bhûh with such and such and such.' 'I turn to Bhuvah with such and such and such.' 'I turn to Svah with su ch and such and such.'
4. 'When I said, I turn to Prâna, then Prâna means all whatever exists here — to that I turn.'
5. 'When I said, I turn to Bhûh, what I said is, I turn to the earth, the sky, and heaven.'
6. 'When I said, I turn to Bhuvah, what I said is, I turn to Agni (fire), Vâyu (air), Âditya (sun).'
7. 'When I said, I turn to Svah, what I said is, I turn to the Rig-veda, Yagur-veda, and Sâma-veda. That is what I said, yea, that is what I said.'
Sixteenth Khanda.
1. 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 Prânas (the five senses) are the Vasus, for they make all this to abide (vâsayanti).
2. If anything ails him in that (early) age, let him say: 'Ye Prânas, ye Vasus, extend this my morning-libation unto the midday-libation, that I, the sacrifices may not perish in the midst of the Prânas or Vasus.' Thus he recovers from his illness, and becomes whole.
3. The next forty-four years are the midday-libation. The Trishtubh has forty-four syllables, the midday-libation is offered with Trishtubh hymns. The Rudras are connected with that part of it. The Prânas are the Rudras, for they make all this to cry (rodayanti).
4. If anything ails him in that (second) age, let him say: 'Ye Prânas, ye Rudras, extend this my midday-libation unto the third libation, that I, the sacrificer, may not perish in the midst of the Prânas or Rudras.' Thus he recovers from his illness, and becomes whole.
5. The next forty-eight years are the third
libation. The Gagatî has forty-eight syllables, the third libation is offered with Gagatî hymns. The Âdityas are connected with that part of it. The Prânas are the Âdityas, for they take up all this (âdadate).
6. If anything ails him in that (third) age, let him say: 'Ye Prânas, ye Âdityas, extend this my third libation unto the full age, that I, the sacrificer, may not perish in the midst of the Prânas or Âdityas.' Thus he recovers from his illness, and becomes whole.
7. 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.
Seventeenth Khanda.
1. When a man (who is the sacrificer) hungers, thirsts, and abstains from pleasures, that is the Dikshâ (initiatory rite).
2. 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).
3. When a man laughs, eats, and delights himself, he does it with the Stuta-sastras (hymns sung and recited at the sacrifices).
4. Penance, liberality, righteousness, kindness, truthfulness, these form his Dakshinâs (gifts bestowed on priests, &c.)
5. 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 Avabhritha ceremony (when the sacrificial vessels are carried away to be cleansed).
6. Ghora Ângirasa, after having communicated this (view of the sacrifice) to Krishna, the son of Devaki— and he never thirsted again (after other knowledge)— said: "Let a man, when his end approaches,
take refuge with this Triad:'Thou art the imperishable;' 'Thou art the unchangeable,' 'Thou art the edge of Prâna.' On this subject there are two Rik verses (Rig-veda VIII, 6, 30):—
7. 'Then they see (within themselves) the everpresent light of the old seed (of the world, the Sat), the highest, which is lighted in the brilliant (Brahman)." Rig-veda I, 50, 10:—
'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.'
Eighteenth Khanda.
1. 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.
2. That Brahman (mind) has four feet (quarters).
Speech is one foot, breath is one foot, the eye is one foot, the ear 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.
3. 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.
4. 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.
5. 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.
6. 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.
Nineteenth Khanda.
1. Âditya (the sun) is Brahman, this is the doctrine, and this is the fuller account of it:—
In the beginning this was non-existent. It
became existent, it grew. It turned into an egg . The egg lay for the time of a year. The egg broke open. The two halves were one of silver, the other of gold.
2. 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.
3. 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.
4. If any one knowing this meditates on the sun as Brahman, pleasant shouts will approach him and will continue, yea, they will continue.
Public-domain translation by F. Max Müller (1879).
Text source: Wikisource · CC BY-SA 4.0 (Wikisource transcription of a public-domain text)
