69 verses · 6 of 8
Shvetaketu returns proud from twelve years of study. His father Uddalaka asks if he learnt that by which the unheard is heard and the unknown known. As by one lump of clay all clay is known, so it is. In the beginning there was Being alone, one without a second. It willed to be many, sent forth fire, water and food, and entered them. Then come the images: honey whose drops do not know their flowers, rivers lost in the sea, the banyan grown from an unseen subtlety in its seed, salt dissolved in water and tasted everywhere yet not seen. After each the refrain: that subtle essence is the Self of all; that is the Truth; that is the Self; you are That, Shvetaketu.
श्वेतकेतुर्हारुणेय आस तँ ह पितोवाच श्वेतकेतो वस ब्रह्मचर्यं न वै सोम्यास्मत्कुलीनोऽननूच्य ब्रह्मबन्धुरिव भवतीति
śvetaketurhāruṇeya āsa tam̐ ha pitovāca śvetaketo vasa brahmacaryaṃ na vai somyāsmatkulīno'nanūcya brahmabandhuriva bhavatīti
There lived Shvetaketu, the grandson of Aruna. His father said to him: "Shvetaketu, go and live as a brahmachari, a student of the Veda. No one of our family, my dear, remains unlearned and a Brahmin only by birth."
स ह द्वादशवर्ष उपेत्य चतुर्विँशतिवर्षः सर्वान्वेदानधीत्य महामना अनूचानमानी स्तब्ध एयाय तँह पितोवाच
sa ha dvādaśavarṣa upetya caturvim̐śativarṣaḥ sarvānvedānadhītya mahāmanā anūcānamānī stabdha eyāya tam̐ha pitovāca
He went to a teacher at twelve, and at twenty-four, having studied all the Vedas, he came home proud, thinking himself learned, and stiff with conceit. His father said to him:
श्वेतकेतो यन्नु सोम्येदं महामना अनूचानमानी स्तब्धोऽस्युत तमादेशमप्राक्ष्यः येनाश्रुतँ श्रुतं भवत्यमतं मतमविज्ञातं विज्ञातमिति कथं नु भगवः स आदेशो भवतीति
śvetaketo yannu somyedaṃ mahāmanā anūcānamānī stabdho'syuta tamādeśamaprākṣyaḥ yenāśrutam̐ śrutaṃ bhavatyamataṃ matamavijñātaṃ vijñātamiti kathaṃ nu bhagavaḥ sa ādeśo bhavatīti
"Shvetaketu, my dear, since you are now so proud, thinking yourself learned and unbending, did you ask for that teaching by which the unheard becomes heard, the unthought becomes thought, and the unknown becomes known?" "Revered sir, what is that teaching?"
यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातँ स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्
yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātam̐ syādvācārambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyam
"My dear, just as by knowing one lump of clay all that is made of clay is known, for every change is only a name, born of speech, and the truth is that it is clay alone;
यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातँ स्याद्वाचारम्भणं विकारो नामधेयं लोहमित्येव सत्यम्
yathā somyaikena lohamaṇinā sarvaṃ lohamayaṃ vijñātam̐ syādvācārambhaṇaṃ vikāro nāmadheyaṃ lohamityeva satyam
"just as by knowing one nugget of gold all that is made of gold is known, for every change is only a name, born of speech, and the truth is that it is gold alone;
यथा सोम्यिकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञातँ स्याद्वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यमेवँसोम्य स आदेशो भवतीति
yathā somyikena nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātam̐ syādvācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasamityeva satyamevam̐somya sa ādeśo bhavatīti
"and just as by knowing one nail-cutter all that is made of iron is known, for every change is only a name, born of speech, and the truth is that it is iron alone; such, my dear, is that teaching."
न वै नूनं भगवन्तस्त एतदवेदिषुर्यद्ध्येतदवेदिष्यन्कथं मे नावक्ष्यन्निति भगवाँस्त्वेव मे तद्ब्रवीत्विति तथा सोम्येति होवाच
na vai nūnaṃ bhagavantasta etadavediṣuryaddhyetadavediṣyankathaṃ me nāvakṣyanniti bhagavām̐stveva me tadbravītviti tathā somyeti hovāca
"Surely my revered teachers did not know this. Had they known it, why would they not have told me? Revered sir, please tell it to me yourself." "So be it, my dear," said the father.
सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं तस्मादसतः सज्जायत
sadeva somyedamagra āsīdekamevādvitīyam | taddhaika āhurasadevedamagra āsīdekamevādvitīyaṃ tasmādasataḥ sajjāyata
"In the beginning, my dear, this world was Being alone, Sat, one only, without a second. Some say that in the beginning this was Non-being alone, one only, without a second, and that from Non-being, Being was born.
कुतस्तु खलु सोम्यैवँस्यादिति होवाच कथमसतः सज्जायेतेति । सत्त्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्
kutastu khalu somyaivam̐syāditi hovāca kathamasataḥ sajjāyeteti | sattveva somyedamagra āsīdekamevādvitīyam
"But how could that be, my dear?" he said. "How could Being be born from Non-being? No, in the beginning, my dear, this was Being alone, one only, without a second.
तदैक्षत बहु स्यां प्रजायेयेति तत्तेजोऽसृजत । तत्तेज ऐक्षत बहु स्यां प्रजायेयेति तदपोऽसृजत । तस्माद्यत्र क्वच शोचति स्वेदते वा पुरुषस्तेजस एव तदध्यापो जायन्ते
tadaikṣata bahu syāṃ prajāyeyeti tattejo'sṛjata | tatteja aikṣata bahu syāṃ prajāyeyeti tadapo'sṛjata | tasmādyatra kvaca śocati svedate vā puruṣastejasa eva tadadhyāpo jāyante
"That Being saw and thought: May I be many, may I be born. It sent forth fire, tejas. That fire thought: May I be many, may I be born. It sent forth water. So whenever a man grieves or sweats, water springs from fire.
ता आप ऐक्षन्त बह्व्यः स्याम प्रजायेमहीति ता अन्नमसृजन्त । तस्माद्यत्र क्व च वर्षति तदेव भूयिष्ठमन्नं भवत्यद्भ्य एव तदध्यन्नाद्यं जायते
tā āpa aikṣanta bahvyaḥ syāma prajāyemahīti tā annamasṛjanta | tasmādyatra kva ca varṣati tadeva bhūyiṣṭhamannaṃ bhavatyadbhya eva tadadhyannādyaṃ jāyate
"That water thought: May we be many, may we be born. It sent forth food, the earth. So wherever it rains, food grows in plenty; from water alone is food born.
तेषां खल्वेषां भूतानां त्रीण्येव बीजानि भवन्त्याण्डजं जीवजमुद्भिज्जमिति
teṣāṃ khalveṣāṃ bhūtānāṃ trīṇyeva bījāni bhavantyāṇḍajaṃ jīvajamudbhijjamiti
"Of all these beings there are only three sources: those born from an egg, those born alive from a womb, and those that sprout from the soil.
सेयं देवतैक्षत हन्ताहमिमास्तिस्रो देवता अनेन जीवेनात्मनानुप्रविश्य नामरूपे व्याकरवाणीति
seyaṃ devataikṣata hantāhamimāstisro devatā anena jīvenātmanānupraviśya nāmarūpe vyākaravāṇīti
"That deity, Being, thought: Let me now enter these three deities, fire, water and food, with this living Self, and unfold name and form.
तासां त्रिवृतं त्रिवृतमेकैकां करवाणीति सेयं देवतेमास्तिस्रो देवता अनेनैव जीवेनात्मनानुप्रविश्य नामरूपे व्याकरोत्
tāsāṃ trivṛtaṃ trivṛtamekaikāṃ karavāṇīti seyaṃ devatemāstisro devatā anenaiva jīvenātmanānupraviśya nāmarūpe vyākarot
"Let me make each of them threefold. So that deity entered these three deities with this living Self and unfolded name and form.
तासां त्रिवृतं त्रिवृतमेकैकामकरोद्यथा तु खलु सोम्येमास्तिस्रो देवतास्त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति
tāsāṃ trivṛtaṃ trivṛtamekaikāmakarodyathā tu khalu somyemāstisro devatāstrivṛttrivṛdekaikā bhavati tanme vijānīhīti
"It made each of them threefold. Now learn from me, my dear, how each of these three deities has become threefold.
यदग्ने रोहितँरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादग्नेरग्नित्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्
yadagne rohitam̐rūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgādagneragnitvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam
"The red colour of fire is the colour of tejas, the white is that of water, the dark is that of food. So the fireness of fire is gone: it was only a name, born of speech. The truth is just the three forms.
यदादित्यस्य रोहितँरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादादित्यादादित्यत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्
yadādityasya rohitam̐rūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgādādityādādityatvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam
"The red colour of the sun is the colour of tejas, the white is that of water, the dark is that of food. So the sunness of the sun is gone: it was only a name, born of speech. The truth is just the three forms.
यच्छन्द्रमसो रोहितँरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाच्चन्द्राच्चन्द्रत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्
yacchandramaso rohitam̐rūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgāccandrāccandratvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam
"The red colour of the moon is the colour of tejas, the white is that of water, the dark is that of food. So the moonness of the moon is gone: it was only a name, born of speech. The truth is just the three forms.
यद्विद्युतो रोहितँरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाद्विद्युतो विद्युत्त्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्
yadvidyuto rohitam̐rūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgādvidyuto vidyuttvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam
"The red colour of lightning is the colour of tejas, the white is that of water, the dark is that of food. So the lightningness of lightning is gone: it was only a name, born of speech. The truth is just the three forms.
एतद्ध स्म वै तद्विद्वाँस आहुः पूर्वे महाशाला महाश्रोत्रिया न नोऽद्य कश्चनाश्रुतममतमविज्ञातमुदाहरिष्यतीति ह्येभ्यो विदाञ्चक्रुः
etaddha sma vai tadvidvām̐sa āhuḥ pūrve mahāśālā mahāśrotriyā na no'dya kaścanāśrutamamatamavijñātamudāhariṣyatīti hyebhyo vidāñcakruḥ
"Knowing this, the great householders and great Vedic scholars of old said: Now no one can name to us anything unheard, unthought or unknown. For from these three forms they knew everything.
यदु रोहितमिवाभूदिति तेजसस्तद्रूपमिति तद्विदाञ्चक्रुर्यदु शुक्लमिवाभूदित्यपाँरूपमिति तद्विदाञ्चक्रुर्यदु कृष्णमिवाभूदित्यन्नस्य रूपमिति तद्विदाञ्चक्रुः
yadu rohitamivābhūditi tejasastadrūpamiti tadvidāñcakruryadu śuklamivābhūdityapām̐rūpamiti tadvidāñcakruryadu kṛṣṇamivābhūdityannasya rūpamiti tadvidāñcakruḥ
"Whatever appeared red, they knew to be the form of tejas. Whatever appeared white, they knew to be the form of water. Whatever appeared dark, they knew to be the form of food.
यद्वविज्ञातमिवाभूदित्येतासामेव देवतानाँसमास इति तद्विदाञ्चक्रुर्यथा नु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति
yadvavijñātamivābhūdityetāsāmeva devatānām̐samāsa iti tadvidāñcakruryathā nu khalu somyemāstisro devatāḥ puruṣaṃ prāpya trivṛttrivṛdekaikā bhavati tanme vijānīhīti
"Whatever seemed hard to make out, they knew to be a blend of these same three deities. Now learn from me, my dear, how these three deities, on reaching a man, each become threefold.
अन्नमशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तत्पुरीषं भवति यो मध्यमस्तन्माँसं योऽणिष्ठस्तन्मनः
annamaśitaṃ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātustatpurīṣaṃ bhavati yo madhyamastanmām̐saṃ yo'ṇiṣṭhastanmanaḥ
"Food, when eaten, is divided in three. Its coarsest part becomes faeces, its middle part becomes flesh, and its finest part becomes mind.
आपः पीतास्त्रेधा विधीयन्ते तासां यः स्थविष्ठो धातुस्तन्मूत्रं भवति यो मध्यमस्तल्लोहितं योऽणिष्ठः स प्राणः
āpaḥ pītāstredhā vidhīyante tāsāṃ yaḥ sthaviṣṭho dhātustanmūtraṃ bhavati yo madhyamastallohitaṃ yo'ṇiṣṭhaḥ sa prāṇaḥ
"Water, when drunk, is divided in three. Its coarsest part becomes urine, its middle part becomes blood, and its finest part becomes prana, the breath of life.
तेजोऽशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तदस्थि भवति यो मध्यमः स मज्जा योऽणिष्ठः सा वाक्
tejo'śitaṃ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātustadasthi bhavati yo madhyamaḥ sa majjā yo'ṇiṣṭhaḥ sā vāk
"Tejas, when eaten in the form of oil and ghee, is divided in three. Its coarsest part becomes bone, its middle part becomes marrow, and its finest part becomes speech.
अन्नमयँहि सोम्य मनः आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच
annamayam̐hi somya manaḥ āpomayaḥ prāṇastejomayī vāgiti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
"For the mind, my dear, is made of food, prana is made of water, and speech is made of tejas." "Revered sir, teach me further." "So be it, my dear," he said.
दध्नः सोम्य मथ्यमानस्य योऽणिमा स उर्ध्वः समुदीषति तत्सर्पिर्भवति
dadhnaḥ somya mathyamānasya yo'ṇimā sa urdhvaḥ samudīṣati tatsarpirbhavati
"My dear, when curd is churned, its finest part rises upward and becomes butter.
एवमेव खलु सोम्यान्नस्याश्यमानस्य योऽणिमा स उर्ध्वः समुदीषति तन्मनो भवति
evameva khalu somyānnasyāśyamānasya yo'ṇimā sa urdhvaḥ samudīṣati tanmano bhavati
"In the same way, my dear, when food is eaten, its finest part rises upward and becomes mind.
अपाँसोम्य पीयमानानां योऽणिमा स उर्ध्वः समुदीषति सा प्राणो भवति
apām̐somya pīyamānānāṃ yo'ṇimā sa urdhvaḥ samudīṣati sā prāṇo bhavati
"When water is drunk, my dear, its finest part rises upward and becomes prana.
तेजसः सोम्याश्यमानस्य योऽणिमा स उर्ध्वः समुदीषति सा वाग्भवति
tejasaḥ somyāśyamānasya yo'ṇimā sa urdhvaḥ samudīṣati sā vāgbhavati
"When tejas is eaten, my dear, its finest part rises upward and becomes speech.
अन्नमयँ हि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच
annamayam̐ hi somya mana āpomayaḥ prāṇastejomayī vāgiti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
"For the mind, my dear, is made of food, prana is made of water, and speech is made of tejas." "Revered sir, teach me further." "So be it, my dear," he said.
षोडशकलः सोम्य पुरुषः पञ्चदशाहानि माशीः काममपः पिबापोमयः प्राणो नपिबतो विच्छेत्स्यत इति
ṣoḍaśakalaḥ somya puruṣaḥ pañcadaśāhāni māśīḥ kāmamapaḥ pibāpomayaḥ prāṇo napibato vicchetsyata iti
"A man, my dear, has sixteen parts. For fifteen days eat no food, but drink water as you wish. Prana is made of water, so it will not be cut off while you drink."
स ह पञ्चदशाहानि नशाथ हैनमुपससाद किं ब्रवीमि भो इत्यृचः सोम्य यजूँषि सामानीति स होवाच न वै मा प्रतिभान्ति भो इति
sa ha pañcadaśāhāni naśātha hainamupasasāda kiṃ bravīmi bho ityṛcaḥ somya yajūm̐ṣi sāmānīti sa hovāca na vai mā pratibhānti bho iti
He did not eat for fifteen days. Then he came to his father and said, "What shall I recite, sir?" "The Rig verses, the Yajus formulas and the Saman chants, my dear." He said, "They do not come to me, sir."
तँ होवाच यथा सोम्य महतोऽभ्याहितस्यैकोऽङ्गारः खद्योतमात्रः परिशिष्टः स्यात्तेन ततोऽपि न बहु दहेदेवँसोम्य ते षोडशानां कलानामेका कलातिशिष्टा स्यात्तयैतर्हि वेदान्नानुभवस्यशानाथ मे विज्ञास्यसीति
tam̐ hovāca yathā somya mahato'bhyāhitasyaiko'ṅgāraḥ khadyotamātraḥ pariśiṣṭaḥ syāttena tato'pi na bahu dahedevam̐somya te ṣoḍaśānāṃ kalānāmekā kalātiśiṣṭā syāttayaitarhi vedānnānubhavasyaśānātha me vijñāsyasīti
He said to him: "My dear, if of a great fire only one ember the size of a firefly were left, it could not burn much more than that. So, my dear, of your sixteen parts only one part is left, and with it you cannot now recall the Vedas. Eat, and then you will understand me."
स हशाथ हैनमुपससाद तँ ह यत्किञ्च पप्रच्छ सर्वँह प्रतिपेदे
sa haśātha hainamupasasāda tam̐ ha yatkiñca papraccha sarvam̐ha pratipede
He ate, and then came to his father. Whatever his father asked him, he answered all of it.
तँ होवाच यथा सोम्य महतोऽभ्याहितस्यैकमङ्गारं खद्योतमात्रं परिशिष्टं तं तृणैरुपसमाधाय प्राज्वलयेत्तेन ततोऽपि बहु दहेत्
tam̐ hovāca yathā somya mahato'bhyāhitasyaikamaṅgāraṃ khadyotamātraṃ pariśiṣṭaṃ taṃ tṛṇairupasamādhāya prājvalayettena tato'pi bahu dahet
He said to him: "My dear, if of a great fire only one ember the size of a firefly were left, and one heaped straw on it and made it blaze, it could then burn far more than before.
एवँ सोम्य ते षोडशानां कलानामेका कलातिशिष्टाभूत्सान्नेनोपसमाहिता प्राज्वालीतयैतर्हि वेदाननुभवस्यन्नमयँहि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति तद्धास्य विजज्ञाविति विजज्ञाविति
evam̐ somya te ṣoḍaśānāṃ kalānāmekā kalātiśiṣṭābhūtsānnenopasamāhitā prājvālītayaitarhi vedānanubhavasyannamayam̐hi somya mana āpomayaḥ prāṇastejomayī vāgiti taddhāsya vijajñāviti vijajñāviti
"So, my dear, of your sixteen parts one part was left. Fed with food, it blazed up, and with it you now recall the Vedas. For the mind, my dear, is made of food, prana of water, and speech of tejas." And he understood what his father said; yes, he understood it.
उद्दालको हारुणिः श्वेतकेतुं पुत्रमुवाच स्वप्नान्तं मे सोम्य विजानीहीति यत्रैतत्पुरुषः स्वपिति नाम सता सोम्य तदा सम्पन्नो भवति स्वमपीतो भवति तस्मादेनँ स्वपितीत्याचक्षते स्वँह्यपीतो भवति
uddālako hāruṇiḥ śvetaketuṃ putramuvāca svapnāntaṃ me somya vijānīhīti yatraitatpuruṣaḥ svapiti nāma satā somya tadā sampanno bhavati svamapīto bhavati tasmādenam̐ svapitītyācakṣate svam̐hyapīto bhavati
Uddalaka Aruni said to his son Shvetaketu: "Learn from me, my dear, the nature of sleep. When a man is said to sleep, svapiti, he has become one with Being, my dear; he has gone to his own, svam apita. That is why they say of him, he sleeps, for he has gone into his own Self.
स यथा शकुनिः सूत्रेण प्रबद्धो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा बन्धनमेवोपश्रयत एवमेव खलु सोम्य तन्मनो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा प्राणमेवोपश्रयते प्राणबन्धनँ हि सोम्य मन इति
sa yathā śakuniḥ sūtreṇa prabaddho diśaṃ diśaṃ patitvānyatrāyatanamalabdhvā bandhanamevopaśrayata evameva khalu somya tanmano diśaṃ diśaṃ patitvānyatrāyatanamalabdhvā prāṇamevopaśrayate prāṇabandhanam̐ hi somya mana iti
"Just as a bird tied by a string flies in every direction and, finding no resting place elsewhere, settles down at last at the place where it is bound, so too, my dear, the mind flies in every direction and, finding no resting place elsewhere, settles down in prana. For the mind, my dear, is bound to prana.
अशनापिपासे मे सोम्य विजानीहीति यत्रैतत्पुरुषोऽशिशिषति नामाप एव तदशितं नयन्ते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तदप आचक्षतेऽशनायेति तत्रितच्छुङ्गमुत्पतितँ सोम्य विजानीहि नेदममूलं भविष्यतीति
aśanāpipāse me somya vijānīhīti yatraitatpuruṣo'śiśiṣati nāmāpa eva tadaśitaṃ nayante tadyathā gonāyo'śvanāyaḥ puruṣanāya ityevaṃ tadapa ācakṣate'śanāyeti tatritacchuṅgamutpatitam̐ somya vijānīhi nedamamūlaṃ bhaviṣyatīti
"Learn from me, my dear, about hunger and thirst. When a man is hungry, it is water that leads away what he has eaten. As people speak of a leader of cows, a leader of horses, a leader of men, so they call water the leader of food, ashanaya. Know, my dear, that this body is a shoot that has sprung up; it cannot be without a root.
तस्य क्व मूलँ स्यादन्यत्रान्नादेवमेव खलु सोम्यान्नेन शुङ्गेनापो मूलमन्विच्छाद्भिः सोम्य शुङ्गेन तेजोमूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठाः
tasya kva mūlam̐ syādanyatrānnādevameva khalu somyānnena śuṅgenāpo mūlamanvicchādbhiḥ somya śuṅgena tejomūlamanviccha tejasā somya śuṅgena sanmūlamanviccha sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhāḥ
"Where could its root be except in food? In the same way, my dear, through food as the shoot, seek water as its root; through water as the shoot, seek tejas as its root; through tejas as the shoot, seek Being as its root. All these creatures, my dear, have Being as their root, Being as their home, Being as their support.
अथ यत्रैतत्पुरुषः पिपासति नाम तेज एव तत्पीतं नयते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तत्तेज आचष्ट उदन्येति तत्रैतदेव शुङ्गमुत्पतितँ सोम्य विजानीहि नेदममूलं भविष्यतीति
atha yatraitatpuruṣaḥ pipāsati nāma teja eva tatpītaṃ nayate tadyathā gonāyo'śvanāyaḥ puruṣanāya ityevaṃ tatteja ācaṣṭa udanyeti tatraitadeva śuṅgamutpatitam̐ somya vijānīhi nedamamūlaṃ bhaviṣyatīti
"And when a man is thirsty, it is tejas that leads away what he has drunk. As people speak of a leader of cows, a leader of horses, a leader of men, so they call tejas the leader of water, udanya. Know, my dear, that this body is a shoot that has sprung up; it cannot be without a root.
तस्य क्व मूलँ स्यादन्यत्राद्भ्य्ऽद्भिः सोम्य शुङ्गेन तेजो मूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठा यथा नु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्त्रिवृदेकैका भवति तदुक्तं पुरस्तादेव भवत्यस्य सोम्य पुरुषस्य प्रयतो वाङ्मनसि सम्पद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायाम्
tasya kva mūlam̐ syādanyatrādbhy'dbhiḥ somya śuṅgena tejo mūlamanviccha tejasā somya śuṅgena sanmūlamanviccha sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhā yathā nu khalu somyemāstisro devatāḥ puruṣaṃ prāpya trivṛttrivṛdekaikā bhavati taduktaṃ purastādeva bhavatyasya somya puruṣasya prayato vāṅmanasi sampadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ devatāyām
"Where could its root be except in water? Through water as the shoot, my dear, seek tejas as its root; through tejas as the shoot, seek Being as its root. All these creatures have Being as their root, home and support. How the three deities each become threefold on reaching a man was told before. When a man departs, my dear, his speech merges into mind, mind into prana, prana into tejas, and tejas into the highest deity.
स य एषोऽणिमैतदात्म्यमिदँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच
sa ya eṣo'ṇimaitadātmyamidam̐ sarvaṃ tatsatyam̐ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
That which is this finest essence, the whole world has it as its Self. That is the Real. That is the Atman. That thou art, Shvetaketu. "Revered sir, teach me further," said the son. "So be it, my dear," said the father.
यथा सोम्य मधु मधुकृतो निस्तिष्ठन्ति नानात्ययानां वृक्षाणाँरसान्समवहारमेकताँरसं गमयन्ति
yathā somya madhu madhukṛto nistiṣṭhanti nānātyayānāṃ vṛkṣāṇām̐rasānsamavahāramekatām̐rasaṃ gamayanti
"My dear, just as bees make honey by gathering the juices of many different trees and bringing them into one essence,
ते यथा तत्र न विवेकं लभन्तेऽमुष्याहं वृक्षस्य रसोऽस्म्यमुष्याहं वृक्षस्य रसोऽस्मीत्येवमेव खलु सोम्येमाः सर्वाः प्रजाः सति सम्पद्य न विदुः सति सम्पद्यामह इति
te yathā tatra na vivekaṃ labhante'muṣyāhaṃ vṛkṣasya raso'smyamuṣyāhaṃ vṛkṣasya raso'smītyevameva khalu somyemāḥ sarvāḥ prajāḥ sati sampadya na viduḥ sati sampadyāmaha iti
"and as those juices cannot tell, there, I am the juice of this tree, I am the juice of that tree, so too, my dear, all these creatures, when they merge into Being in deep sleep or at death, do not know that they have merged into Being.
त इह व्याघ्रो वा सिँहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दँशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति
ta iha vyāghro vā sim̐ho vā vṛko vā varāho vā kīṭo vā pataṅgo vā dam̐śo vā maśako vā yadyadbhavanti tadābhavanti
"Whatever they were here, a tiger or a lion, a wolf or a boar, a worm or a moth, a gadfly or a mosquito, that they become again.
स य एषोऽणिमैतदात्म्यमिदँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच
sa ya eṣo'ṇimaitadātmyamidam̐ sarvaṃ tatsatyam̐ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
That which is this finest essence, the whole world has it as its Self. That is the Real. That is the Atman. That thou art, Shvetaketu. "Revered sir, teach me further," said the son. "So be it, my dear," said the father.
इमाः सोम्य नद्यः पुरस्तात्प्राच्यः स्यन्दन्ते पश्चात्प्रतीच्यस्ताः समुद्रात्समुद्रमेवापियन्ति स समुद्र एव भवति ता यथा तत्र न विदुरियमहमस्मीयमहमस्मीति
imāḥ somya nadyaḥ purastātprācyaḥ syandante paścātpratīcyastāḥ samudrātsamudramevāpiyanti sa samudra eva bhavati tā yathā tatra na viduriyamahamasmīyamahamasmīti
"These rivers, my dear, flow, the eastern ones towards the east and the western ones towards the west. They go from sea to sea and become the sea itself. And there they do not know, I am this river, I am that river.
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
evameva khalu somyemāḥ sarvāḥ prajāḥ sata āgamya na viduḥ sata āgacchāmaha iti ta iha vyāghro vā sim̐ho vā vṛko vā varāho vā kīṭo vā pataṅgo vā dam̐śo vā maśako vā yadyadbhavanti tadābhavanti
"In the same way, my dear, all these creatures, though they have come forth from Being, do not know that they have come forth from Being. Whatever they were here, a tiger or a lion, a wolf or a boar, a worm or a moth, a gadfly or a mosquito, that they become again.
स य एषोऽणिमैतदात्म्यमिदँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच
sa ya eṣo'ṇimaitadātmyamidam̐ sarvaṃ tatsatyam̐ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
That which is this finest essence, the whole world has it as its Self. That is the Real. That is the Atman. That thou art, Shvetaketu. "Revered sir, teach me further," said the son. "So be it, my dear," said the father.
अस्य सोम्य महतो वृक्षस्य यो मूलेऽभ्याहन्याज्जीवन्स्रवेद्यो मध्येऽभ्याहन्याज्जीवन्स्रवेद्योऽग्रेऽभ्याहन्याज्जीवन्स्रवेत्स एष जीवेनात्मनानुप्रभूतः पेपीयमानो मोदमानस्तिष्ठति
asya somya mahato vṛkṣasya yo mūle'bhyāhanyājjīvansravedyo madhye'bhyāhanyājjīvansravedyo'gre'bhyāhanyājjīvansravetsa eṣa jīvenātmanānuprabhūtaḥ pepīyamāno modamānastiṣṭhati
"My dear, if someone were to strike this great tree at its root, it would bleed sap but live. If he struck it in the middle, it would bleed but live. If he struck it at the top, it would bleed but live. Pervaded by the living Self, it stands firm, drinking in nourishment and rejoicing.
अस्य यदेकाँ शाखां जीवो जहात्यथ सा शुष्यति द्वितीयां जहात्यथ सा शुष्यति तृतीयां जहात्यथ सा शुष्यति सर्वं जहाति सर्वः शुष्यत्येवमेव खलु सोम्य विद्धीति होवाच
asya yadekām̐ śākhāṃ jīvo jahātyatha sā śuṣyati dvitīyāṃ jahātyatha sā śuṣyati tṛtīyāṃ jahātyatha sā śuṣyati sarvaṃ jahāti sarvaḥ śuṣyatyevameva khalu somya viddhīti hovāca
"If the life leaves one branch, that branch withers. If it leaves a second, that withers. If it leaves a third, that withers. If it leaves the whole tree, the whole tree withers. Know it to be just so, my dear," he said.
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
jīvāpetaṃ vāva kiledaṃ mriyate na jīvo mriyate iti sa ya eṣo'ṇimaitadātmyamidam̐ sarvaṃ tatsatyam̐ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
"This body dies when the living Self has left it; the living Self does not die. That which is this finest essence, the whole world has it as its Self. That is the Real. That is the Atman. That thou art, Shvetaketu." "Revered sir, teach me further." "So be it, my dear," he said.
न्यग्रोधफलमत आहरेतीदं भगव इति भिन्द्धीति भिन्नं भगव इति किमत्र पश्यसीत्यण्व्य इवेमा धाना भगव इत्यासामङ्गैकां भिन्द्धीति भिन्ना भगव इति किमत्र पश्यसीति न किञ्चन भगव इति
nyagrodhaphalamata āharetīdaṃ bhagava iti bhinddhīti bhinnaṃ bhagava iti kimatra paśyasītyaṇvya ivemā dhānā bhagava ityāsāmaṅgaikāṃ bhinddhīti bhinnā bhagava iti kimatra paśyasīti na kiñcana bhagava iti
"Bring me a fruit of that banyan tree." "Here it is, sir." "Break it." "It is broken, sir." "What do you see there?" "These tiny seeds, sir." "Break one of them, my son." "It is broken, sir." "What do you see there?" "Nothing at all, sir."
तँ होवाच यं वै सोम्यैतमणिमानं न निभालयस एतस्य वै सोम्यैषोऽणिम्न एवं महान्यग्रोधस्तिष्ठति श्रद्धत्स्व सोम्येति
tam̐ hovāca yaṃ vai somyaitamaṇimānaṃ na nibhālayasa etasya vai somyaiṣo'ṇimna evaṃ mahānyagrodhastiṣṭhati śraddhatsva somyeti
He said to him: "My dear, that subtle essence which you cannot see, from that very essence this great banyan tree stands. Have faith, my dear.
स य एषोऽणिमैतदात्म्यमिदद्ँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच
sa ya eṣo'ṇimaitadātmyamidadm̐ sarvaṃ tatsatyam̐ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
That which is this finest essence, the whole world has it as its Self. That is the Real. That is the Atman. That thou art, Shvetaketu. "Revered sir, teach me further," said the son. "So be it, my dear," said the father.
लवणमेतदुदकेऽवधायाथ मा प्रातरुपसीदथा इति स ह तथा चकार तँ होवाच यद्दोषा लवणमुदकेऽवाधा अङ्ग तदाहरेति तद्धावमृश्य न विवेद
lavaṇametadudake'vadhāyātha mā prātarupasīdathā iti sa ha tathā cakāra tam̐ hovāca yaddoṣā lavaṇamudake'vādhā aṅga tadāhareti taddhāvamṛśya na viveda
"Put this salt in water and come to me in the morning." He did so. His father said to him, "Bring me the salt you put in the water last night." He looked for it but could not find it, for it had dissolved completely.
यथा विलीनमेवाङ्गास्यान्तादाचामेति कथमिति लवणमिति मध्यादाचामेति कथमिति लवणमित्यन्तादाचामेति कथमिति लवणमित्यभिप्रास्यैतदथ मोपसीदथा इति तद्ध तथा चकार तच्छश्वत्संवर्तते तँ होवाचात्र वाव किल तत्सोम्य न निभालयसेऽत्रैव किलेति
yathā vilīnamevāṅgāsyāntādācāmeti kathamiti lavaṇamiti madhyādācāmeti kathamiti lavaṇamityantādācāmeti kathamiti lavaṇamityabhiprāsyaitadatha mopasīdathā iti taddha tathā cakāra tacchaśvatsaṃvartate tam̐ hovācātra vāva kila tatsomya na nibhālayase'traiva kileti
"Sip from the top of it. How is it?" "Salt." "Sip from the middle. How is it?" "Salt." "Sip from the bottom. How is it?" "Salt." "Throw it away and come to me." He did so, saying, "It is there all the same." The father said, "Here too, in this body, my dear, you do not see Being, yet it is right here.
स य एषोऽणिमैतदात्म्यमिदँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच
sa ya eṣo'ṇimaitadātmyamidam̐ sarvaṃ tatsatyam̐ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
That which is this finest essence, the whole world has it as its Self. That is the Real. That is the Atman. That thou art, Shvetaketu. "Revered sir, teach me further," said the son. "So be it, my dear," said the father.
यथा सोम्य पुरुषं गन्धारेभ्योऽभिनद्धाक्षमानीय तं ततोऽतिजने विसृजेत्स यथा तत्र प्राङ्वोदङ्वाधराङ्वा प्रत्यङ्वा प्रध्मायीताभिनद्धाक्ष आनीतोऽभिनद्धाक्षो विसृष्टः
yathā somya puruṣaṃ gandhārebhyo'bhinaddhākṣamānīya taṃ tato'tijane visṛjetsa yathā tatra prāṅvodaṅvādharāṅvā pratyaṅvā pradhmāyītābhinaddhākṣa ānīto'bhinaddhākṣo visṛṣṭaḥ
"My dear, suppose a man were brought blindfolded from the land of the Gandharas and left in a lonely place. He would wander about, towards the east, the north, the west or the south, crying out, I was brought here blindfolded and left here blindfolded.
तस्य यथाभिनहनं प्रमुच्य प्रब्रूयादेतां दिशं गन्धारा एतां दिशं व्रजेति स ग्रामाद्ग्रामं पृच्छन्पण्डितो मेधावी गन्धारानेवोपसम्पद्येतैवमेवेहाचार्यवान्पुरुषो वेद तस्य तावदेव चिरं यावन्न विमोक्ष्येऽथ सम्पत्स्य इति
tasya yathābhinahanaṃ pramucya prabrūyādetāṃ diśaṃ gandhārā etāṃ diśaṃ vrajeti sa grāmādgrāmaṃ pṛcchanpaṇḍito medhāvī gandhārānevopasampadyetaivamevehācāryavānpuruṣo veda tasya tāvadeva ciraṃ yāvanna vimokṣye'tha sampatsya iti
"Then someone removes the bandage and tells him, Gandhara lies that way, go that way. Asking his way from village to village, wise and sensible, he would reach Gandhara. In the same way, a man who has a teacher knows. For him the delay lasts only until he is freed from the body; then he reaches Being.
स य एषोऽणिमैतदात्म्यमिदँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच
sa ya eṣo'ṇimaitadātmyamidam̐ sarvaṃ tatsatyam̐ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
That which is this finest essence, the whole world has it as its Self. That is the Real. That is the Atman. That thou art, Shvetaketu. "Revered sir, teach me further," said the son. "So be it, my dear," said the father.
पुरुषँ सोम्योतोपतापिनं ज्ञातयः पर्युपासते जानासि मां जानासि मामिति । तस्य यावन्न वाङ्मनसि सम्पद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायां तावज्जानाति
puruṣam̐ somyotopatāpinaṃ jñātayaḥ paryupāsate jānāsi māṃ jānāsi māmiti | tasya yāvanna vāṅmanasi sampadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ devatāyāṃ tāvajjānāti
"My dear, when a man is gravely ill, his kinsfolk gather round him and ask, Do you know me? Do you know me? So long as his speech has not merged into mind, mind into prana, prana into tejas, and tejas into the highest deity, he knows them.
अथ यदास्य वाङ्मनसि सम्पद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायामथ न जानाति
atha yadāsya vāṅmanasi sampadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ devatāyāmatha na jānāti
"But when his speech merges into mind, mind into prana, prana into tejas, and tejas into the highest deity, then he knows them no more.
स य एषोऽणिमैतदात्म्यमिदँ सर्वं तत् सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच
sa ya eṣo'ṇimaitadātmyamidam̐ sarvaṃ tat satyam̐ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
That which is this finest essence, the whole world has it as its Self. That is the Real. That is the Atman. That thou art, Shvetaketu. "Revered sir, teach me further," said the son. "So be it, my dear," said the father.
पुरुषँ सोम्योत हस्तगृहीतमानयन्त्यपहार्षीत्स्तेयमकार्षीत्परशुमस्मै तपतेति स यदि तस्य कर्ता भवति तत एवानृतमात्मानं कुरुते सोऽनृताभिसन्धोऽनृतेनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति स दह्यतेऽथ हन्यते
puruṣam̐ somyota hastagṛhītamānayantyapahārṣītsteyamakārṣītparaśumasmai tapateti sa yadi tasya kartā bhavati tata evānṛtamātmānaṃ kurute so'nṛtābhisandho'nṛtenātmānamantardhāya paraśuṃ taptaṃ pratigṛhṇāti sa dahyate'tha hanyate
"My dear, they bring a man held by the hand and say, He has taken something, he has committed theft; heat the axe for him. If he did the deed, he makes himself false. Holding to the false and covering himself with falsehood, he grasps the heated axe; he is burnt, and then he is punished.
अथ यदि तस्याकर्ता भवति ततेव सत्यमात्मानं कुरुते स सत्याभिसन्धः सत्येनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति सन दह्यतेऽथ मुच्यते
atha yadi tasyākartā bhavati tateva satyamātmānaṃ kurute sa satyābhisandhaḥ satyenātmānamantardhāya paraśuṃ taptaṃ pratigṛhṇāti sana dahyate'tha mucyate
"But if he did not do it, he makes himself true. Holding to the truth and covering himself with truth, he grasps the heated axe; he is not burnt, and he is set free.
स यथा तत्र नादाह्येतैतदात्म्यमिदँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति तद्धास्य विजज्ञाविति विजज्ञाविति
sa yathā tatra nādāhyetaitadātmyamidam̐ sarvaṃ tatsatyam̐ sa ātmā tattvamasi śvetaketo iti taddhāsya vijajñāviti vijajñāviti
"Just as that man is not burnt, because of truth, so the whole world has That as its Self. That is the Real. That is the Atman. That thou art, Shvetaketu." And Shvetaketu understood what his father taught; yes, he understood it.
1. Harih, Om. There lived once Svetaketu Âruneya (the grandson of Aruna). To him his father (Uddâlaka, the son of Aruna) said: 'Svetaketu, go to school; for there is none belonging to our race, darling, who, not having studied (the Veda), is, as it were, a Brâhmana by birth only.'
2. Having begun his apprenticeship (with a teacher) when he was twelve years of age, Svetaketu returned to his father, when he was twenty-four, having then studied all the Vedas,—conceited, considering himself well-read, and stern.
3. His father said to him: 'Svetaketu, 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?'
4. 'What is that instruction, Sir?' he asked.
The father replied: 'My dear, as by one clod of clay all that is made of clay is known, the difference being only a name, arising from speech, but the truth being that all is clay;
5. 'And as, my dear, by one nugget of gold
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?
6. 'And as, my dear, by one pair of nail-scissors all that is made of iron (kârshnâyasam) 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.'
7. 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.
Second Khanda.
1. '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.
2. '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.
3. 'It thought may I be many, may I grow forth. It sent forth fire.
'That fire thought, may I be many, may I grow forth. It sent forth water.
'And therefore whenever anybody anywhere is hot and perspires, water is produced on him from fire alone.
4. 'Water thought, may I be many, may I grow forth. It sent forth earth (food).
'Therefore whenever it rains anywhere, most food is then produced. From water alone is eatable food produced.
Third Khanda.
1. 'Of all living things there are indeed three origins only, that which springs from an egg (oviparous), that which springs from a living being (viviparous), and that which springs from a germ.
2. 'That Being (i.e. that which had produced fire, water, and earth) thought, let me now enter those three beings (fire, water, earth) with this living
Self (gîva âtmâ), and let me then reveal (develop) names and forms.
3. '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.
4. 'He made each of these tripartite; and how these three beings become each of them tripartite, that learn from me now, my friend!
Fourth Khanda.
1. '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).
2. '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.
3. '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.
4. '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.
5. '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." Out of these (three colours or forms) they knew all.
6. '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.
7. 'Whatever they thought was altogether unknown, they knew was some combination of those three beings (devatâ).
'Now learn from me, my friend, how those three beings, when they reach man, become each of them tripartite.'
Fifth Khanda.
1. 'The earth (food) when eaten becomes threefold; its grossest portion becomes feces, its middle portion flesh, its subtilest portion mind.
2. 'Water when drunk becomes threefold; its grossest portion becomes water, its middle portion blood, its subtilest portion breath.
3. 'Fire (i.e. in oil, butter, &c.) when eaten becomes threefold; its grossest portion becomes bone, its middle portion marrow, its subtilest portion speech.
4. 'For truly, my child, mind comes of earth, breath of water, speech of fire.'
'Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied.
Sixth Khanda.
1. 'That which is the subtile portion of curds, when churned, rises upwards, and becomes butter.
2. 'In the same manner, my child, the subtile portion of earth (food), when eaten, rises upwards, and becomes mind.
3. 'That which is the subtile portion of water, when drunk, rises upwards, and becomes breath.
4. 'That which is the subtile portion of fire, when consumed, rises upwards, and becomes speech.
5. 'For mind, my child, comes of earth, breath of water, speech of fire.'
'Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied.
Seventh Khanda.
1. '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.'
2. Svetaketu abstained from food for fifteen days. Then he came to his father and said: 'What shall I say?' The father said: 'Repeat the Rik, Yagus, and Sâman verses.' He replied: 'They do not occur to me, Sir.'
3. 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!
4. 'Then wilt thou understand me.' Then Svetaketu ate, and afterwards approached his father. And whatever his father asked him, he knew it all by heart. Then his father said to him:
5. '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,
6. '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.
Eighth Khanda.
1. Uddâlaka Âruni said to his son Svetaketu: 'Learn from me the true nature of sleep (svapna). When a man sleeps here, then, my dear son, he becomes united with the True, he is gone to his
own (Self). Therefore they say, svapiti, he sleeps, because he is gone (apîta) to his own (sva).
2. '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 gîva, or living Self in the mind, see VI, 3, 2), after flying in every direction, and finding no rest anywhere, settles down on breath; for indeed, my son, mind is fastened to breath.
3. '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 (asva-nâya), a man-leader (purusha-nâya), so they call water (which digests food and causes hunger) food-leader (asa-nâya). Thus (by food digested &c), my son, know this offshoot (the body) to be brought forth, for this (body) could not be without a root (cause).
4. And where could its root be except in food (earth)? 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.
5. '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 (asva-nâya), of a man-leader (purusha-nâya), so they call fire udanyâ, thirst, i.e. water-leader. Thus (by water digested &c), my son, know this offshoot (the body) to be brought forth: this (body) could not be without a root (cause).
6. '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.
'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 is merged
in his mind, his mind in his breath, his breath in heat (fire), heat in the Highest Being.
7. '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 Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied.
Ninth Khanda.
1. 'As the bees, my son, make honey by collecting the juices of distant trees, and reduce the juice into one form,
2. '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.
3. '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.
4. '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 Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied.
Tenth Khanda.
1. '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,
2. '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.
3. '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 Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied.
Eleventh Khanda.
1. "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;
2. 'But if the life (the living Self) leaves one of its branches, that branch withers; if it leaves at second, that branch withers; if it leaves a third, that branch withers. If it leaves the whole tree, the whole tree withers. In exactly the same manner, my son, know this.' Thus he spoke:
3. 'This (body) indeed withers and dies when the living Self has left it; the living Self dies not.
That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied.
Twelfth Khanda.
1. 'Fetch me from thence a fruit of the Nyagrodha tree.'
'Here is one, Sir.'
'Break it.'
'It is broken, Sir.'
'What do you see there?'
'These seeds, almost infinitesimal.'
'Break one of them.'
'It is broken, Sir.'
'What do you see there?'
'Not anything, Sir.'
2. The father said: 'My son, that subtile essence which you do not perceive there, of that very essence this great Nyagrodha tree exists.
3. '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 Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied.
Thirteenth Khanda.
1. 'Place this salt in water, and then wait on me in the morning.'
The son did as he was commanded.
The father said to him: 'Bring me the salt, which you placed in the water last night.'
The son having looked for it, found it not, for, of course, it was melted.
2. The father said: 'Taste it from the surface of the water. How is it?'
The son replied: 'It is salt.'
'Taste it from the middle. How is it?'
The son replied: "It is salt.'
'Taste it from the bottom. How is it?'
The son replied: 'It is salt.'
The father said: 'Throw it away and then wait on me.'
He did so; but salt exists for ever.
Then the father said: 'Here also, in this body, forsooth, you do not perceive the True (Sat), my son; but there indeed it is.
3. '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 Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied.
Fourteenth Khanda.
1. 'As one might lead a person with his eyes covered away from the Gandhâras, 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,"
2. '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. For him
there is only delay so long as he is not delivered (from the body); then he will be perfect.
3. '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 Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied.
Fifteenth Khanda.
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.
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.
'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 Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied.
Sixteenth Khanda.
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.
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.
Public-domain translation by F. Max Müller (1879).
Text source: Wikisource · CC BY-SA 4.0 (Wikisource transcription of a public-domain text)
