Chapter 7: Narada learns of the Infinite from Sanatkumara

अधीहि भगव इति होपससाद सनत्कुमारं नारदस्तँ होवाच यद्वेत्थ तेन मोपसीद ततस्त ऊर्ध्वं वक्ष्यामीति स होवाच

adhīhi bhagava iti hopasasāda sanatkumāraṃ nāradastam̐ hovāca yadvettha tena mopasīda tatasta ūrdhvaṃ vakṣyāmīti sa hovāca

Narada came to Sanatkumara and said, "Teach me, revered sir." Sanatkumara replied, "Come to me with what you already know, and I shall teach you what lies beyond it." Narada then spoke.

ऋग्वेदं भगवोऽध्येमि यजुर्वेदँ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यँ राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्याँ सर्पदेवजनविद्यामेतद्भगवोऽध्येमि

ṛgvedaṃ bhagavo'dhyemi yajurvedam̐ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryam̐ rāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ nakṣatravidyām̐ sarpadevajanavidyāmetadbhagavo'dhyemi

"Revered sir, I have studied the Rig Veda, the Yajur Veda, the Sama Veda and the Atharva as the fourth, the Itihasa and Purana as the fifth Veda, grammar (the Veda of the Vedas), the rites for the ancestors, arithmetic, the science of omens, the reckoning of time, logic, polity, the lore of the devas, the knowledge of the Veda, the science of beings, the science of arms, astronomy, and the arts of serpents and celestial beings. All this I have studied, sir."

सोऽहं भगवो मन्त्रविदेवास्मि नात्मविच्छ्रुतँ ह्येव मे भगवद्दृशेभ्यस्तरति शोकमात्मविदिति सोऽहं भगवः शोचामि तं मा भगवाञ्छोकस्य पारं तारयत्विति तँ होवाच यद्वै किञ्चैतदध्यगीष्ठा नामैवैतत्

so'haṃ bhagavo mantravidevāsmi nātmavicchrutam̐ hyeva me bhagavaddṛśebhyastarati śokamātmaviditi so'haṃ bhagavaḥ śocāmi taṃ mā bhagavāñchokasya pāraṃ tārayatviti tam̐ hovāca yadvai kiñcaitadadhyagīṣṭhā nāmaivaitat

"Yet, sir, I know only the mantras; I do not know the Self. I have heard from those like you that the knower of the Self crosses beyond sorrow. I am in sorrow, sir. Take me across to the far shore of sorrow." Sanatkumara said to him, "Whatever you have studied is only name."

नाम वा ऋग्वेदो यजुर्वेदः सामवेद आथर्वणश्चतुर्थ इतिहासपुराणः पञ्चमो वेदानां वेदः पित्र्यो राशिर्दैवो निधिर्वाकोवाक्यमेकायनं देवविद्या ब्रह्मविद्या भूतविद्या क्षत्रविद्या नक्षत्रविद्या सर्पदेवजनविद्या नामैवैतन्नामोपास्स्वेति

nāma vā ṛgvedo yajurvedaḥ sāmaveda ātharvaṇaścaturtha itihāsapurāṇaḥ pañcamo vedānāṃ vedaḥ pitryo rāśirdaivo nidhirvākovākyamekāyanaṃ devavidyā brahmavidyā bhūtavidyā kṣatravidyā nakṣatravidyā sarpadevajanavidyā nāmaivaitannāmopāssveti

"The Rig Veda, the Yajur Veda, the Sama Veda, the Atharva as the fourth, Itihasa and Purana as the fifth, grammar, the ancestral rites, arithmetic and all the rest down to the arts of serpents and celestial beings: all this is name alone. Meditate on name."

स यो नाम ब्रह्मेत्युपास्ते यावन्नाम्नो गतं तत्रास्य यथाकामचारो भवति यो नाम ब्रह्मेत्युपास्तेऽस्ति भगवो नाम्नो भूय इति नाम्नो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति

sa yo nāma brahmetyupāste yāvannāmno gataṃ tatrāsya yathākāmacāro bhavati yo nāma brahmetyupāste'sti bhagavo nāmno bhūya iti nāmno vāva bhūyo'stīti tanme bhagavānbravītviti

"One who meditates on name as Brahman moves at will as far as name reaches." Narada asked, "Sir, is there anything greater than name?" "Certainly there is something greater than name." "Then, sir, tell me of it."

वाग्वाव नाम्नो भूयसी वाग्वा ऋग्वेदं विज्ञापयति यजुर्वेदँ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यँराशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्याँ सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाँश्च मनुष्याँश्च पशूँश्च वयाँसि च तृणवनस्पतीञ्छ्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं च यद्वै वाङ्नाभविष्यन्न धर्मो नाधर्मो व्यज्ञापयिष्यन्न सत्यं नानृतं न साधु नासाधु न हृदयज्ञो नाहृदयज्ञो वागेवैतत्सर्वं विज्ञापयति वाचमुपास्स्वेति

vāgvāva nāmno bhūyasī vāgvā ṛgvedaṃ vijñāpayati yajurvedam̐ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryam̐rāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyām̐ sarpadevajanavidyāṃ divaṃ ca pṛthivīṃ ca vāyuṃ cākāśaṃ cāpaśca tejaśca devām̐śca manuṣyām̐śca paśūm̐śca vayām̐si ca tṛṇavanaspatīñchvāpadānyākīṭapataṅgapipīlakaṃ dharmaṃ cādharmaṃ ca satyaṃ cānṛtaṃ ca sādhu cāsādhu ca hṛdayajñaṃ cāhṛdayajñaṃ ca yadvai vāṅnābhaviṣyanna dharmo nādharmo vyajñāpayiṣyanna satyaṃ nānṛtaṃ na sādhu nāsādhu na hṛdayajño nāhṛdayajño vāgevaitatsarvaṃ vijñāpayati vācamupāssveti

"Speech is greater than name. Speech makes known the four Vedas, Itihasa and Purana and all the sciences; heaven and earth, wind, space, water and fire; devas and men, cattle and birds, grass and trees, beasts down to worms, moths and ants; right and wrong, truth and untruth, good and bad, the pleasing and the unpleasing. Had there been no speech, none of these would be known. Speech alone makes all this known. Meditate on speech."

स यो वाचं ब्रह्मेत्युपास्ते यावद्वाचो गतं तत्रास्य यथाकामचारो भवति यो वाचं ब्रह्मेत्युपास्तेऽस्ति भगवो वाचो भूय इति वाचो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति

sa yo vācaṃ brahmetyupāste yāvadvāco gataṃ tatrāsya yathākāmacāro bhavati yo vācaṃ brahmetyupāste'sti bhagavo vāco bhūya iti vāco vāva bhūyo'stīti tanme bhagavānbravītviti

"One who meditates on speech as Brahman moves at will as far as speech reaches." "Sir, is there anything greater than speech?" "Certainly there is something greater than speech." "Then, sir, tell me of it."

मनो वाव वाचो भूयो यथा वै द्वे वामलके द्वे वा कोले द्वौ वाक्षौ मुष्टिरनुभवत्येवं वाचं च नाम च मनोऽनुभवति स यदा मनसा मनस्यति मन्त्रानधीयीयेत्यथाधीते कर्माणि कुर्वीयेत्यथ कुरुते पुत्राँश्च पशूँश्चेच्छेयेत्यथेच्छत इमं च लोकममुं चेच्छेयेत्यथेच्छते मनो ह्यात्मा मनो हि लोको मनो हि ब्रह्म मन उपास्स्वेति

mano vāva vāco bhūyo yathā vai dve vāmalake dve vā kole dvau vākṣau muṣṭiranubhavatyevaṃ vācaṃ ca nāma ca mano'nubhavati sa yadā manasā manasyati mantrānadhīyīyetyathādhīte karmāṇi kurvīyetyatha kurute putrām̐śca paśūm̐śceccheyetyathecchata imaṃ ca lokamamuṃ ceccheyetyathecchate mano hyātmā mano hi loko mano hi brahma mana upāssveti

"Mind is greater than speech. As a closed fist holds two amalaka fruits, two jujubes or two dice, so mind holds both speech and name. When a man resolves in his mind, 'Let me learn the mantras,' he learns them; 'Let me perform rites,' he performs them; 'Let me have sons and cattle,' he seeks them; 'Let me win this world and the next,' he seeks them. Mind is the self, mind is the world, mind is Brahman. Meditate on mind."

स यो मनो ब्रह्मेत्युपास्ते यावन्मनसो गतं तत्रास्य यथाकामचारो भवति यो मनो ब्रह्मेत्युपास्तेऽस्ति भगवो मनसो भूय इति मनसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति

sa yo mano brahmetyupāste yāvanmanaso gataṃ tatrāsya yathākāmacāro bhavati yo mano brahmetyupāste'sti bhagavo manaso bhūya iti manaso vāva bhūyo'stīti tanme bhagavānbravītviti

"One who meditates on mind as Brahman moves at will as far as mind reaches." "Sir, is there anything greater than mind?" "Certainly there is something greater than mind." "Then, sir, tell me of it."

सङ्कल्पो वाव मनसो भूयान्यदा वै सङ्कल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि

saṅkalpo vāva manaso bhūyānyadā vai saṅkalpayate'tha manasyatyatha vācamīrayati tāmu nāmnīrayati nāmni mantrā ekaṃ bhavanti mantreṣu karmāṇi

"Will (sankalpa, firm resolve) is greater than mind. When a man wills, he then thinks, then sends forth speech, and he sends it forth as name. In name the mantras become one, and in the mantras the rites."

तानि ह वा एतानि सङ्कल्पैकायनानि सङ्कल्पात्मकानि सङ्कल्पे प्रतिष्ठितानि समकॢपतां द्यावापृथिवी समकल्पेतां वायुश्चाकाशं च समकल्पन्तापश्च तेजश्च तेषाँ सङ्कॢप्त्यै वर्षँ सङ्कल्पते वर्षस्य सङ्कॢप्त्या अन्नँ सङ्कल्पतेऽन्नस्य सङ्कॢप्त्यै प्राणाः सङ्कल्पन्ते प्राणानाँ सङ्कॢप्त्यै मन्त्राः सङ्कल्पन्ते मन्त्राणाँ सङ्कॢप्त्यै कर्माणि सङ्कल्पन्ते कर्मणां सङ्कॢप्त्यै लोकः सङ्कल्पते लोकस्य सङ्कॢप्त्यै सर्वँ सङ्कल्पते स एष सङ्कल्पः सङ्कल्पमुपास्स्वेति

tāni ha vā etāni saṅkalpaikāyanāni saṅkalpātmakāni saṅkalpe pratiṣṭhitāni samakḷpatāṃ dyāvāpṛthivī samakalpetāṃ vāyuścākāśaṃ ca samakalpantāpaśca tejaśca teṣām̐ saṅkḷptyai varṣam̐ saṅkalpate varṣasya saṅkḷptyā annam̐ saṅkalpate'nnasya saṅkḷptyai prāṇāḥ saṅkalpante prāṇānām̐ saṅkḷptyai mantrāḥ saṅkalpante mantrāṇām̐ saṅkḷptyai karmāṇi saṅkalpante karmaṇāṃ saṅkḷptyai lokaḥ saṅkalpate lokasya saṅkḷptyai sarvam̐ saṅkalpate sa eṣa saṅkalpaḥ saṅkalpamupāssveti

"All these have will as their single meeting point, will as their self, and rest on will. Heaven and earth were formed by will; wind and space were formed by will; water and fire were formed by will. Through their forming, rain is formed; through rain, food; through food, the life-breaths; through the breaths, the mantras; through the mantras, the rites; through the rites, the world; and through the world, everything. Such is will. Meditate on will."

स यः सङ्कल्पं ब्रह्मेत्युपास्ते सङ्कॢप्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान् प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावत्सङ्कल्पस्य गतं तत्रास्य यथाकामचारो भवति यः सङ्कल्पं ब्रह्मेत्युपास्तेऽस्ति भगवः सङ्कल्पाद्भूय इति सङ्कल्पाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति

sa yaḥ saṅkalpaṃ brahmetyupāste saṅkḷptānvai sa lokāndhruvāndhruvaḥ pratiṣṭhitān pratiṣṭhito'vyathamānānavyathamāno'bhisidhyati yāvatsaṅkalpasya gataṃ tatrāsya yathākāmacāro bhavati yaḥ saṅkalpaṃ brahmetyupāste'sti bhagavaḥ saṅkalpādbhūya iti saṅkalpādvāva bhūyo'stīti tanme bhagavānbravītviti

"One who meditates on will as Brahman gains the worlds formed by will: himself steady, he gains steady worlds; himself established, established worlds; himself untroubled, untroubled worlds. He moves at will as far as will reaches." "Sir, is there anything greater than will?" "Certainly there is." "Then, sir, tell me of it."

चित्तं वाव सङ्कल्पाद्भूयो यदा वै चेतयतेऽथ सङ्कल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि

cittaṃ vāva saṅkalpādbhūyo yadā vai cetayate'tha saṅkalpayate'tha manasyatyatha vācamīrayati tāmu nāmnīrayati nāmni mantrā ekaṃ bhavanti mantreṣu karmāṇi

"Understanding (chitta, awareness of what is fitting) is greater than will. When a man understands, he then wills, then thinks, then sends forth speech, and he sends it forth as name. In name the mantras become one, and in the mantras the rites."

तानि ह वा एतानि चित्तैकायनानि चित्तात्मानि चित्ते प्रतिष्ठितानि तस्माद्यद्यपि बहुविदचित्तो भवति नायमस्तीत्येवैनमाहुर्यदयं वेद यद्वा अयं विद्वान्नेत्थमचित्तः स्यादित्यथ यद्यल्पविच्चित्तवान्भवति तस्मा एवोत शुश्रूषन्ते चित्तँह्येवैषामेकायनं चित्तमात्मा चित्तं प्रतिष्ठा चित्तमुपास्स्वेति

tāni ha vā etāni cittaikāyanāni cittātmāni citte pratiṣṭhitāni tasmādyadyapi bahuvidacitto bhavati nāyamastītyevainamāhuryadayaṃ veda yadvā ayaṃ vidvānnetthamacittaḥ syādityatha yadyalpaviccittavānbhavati tasmā evota śuśrūṣante cittam̐hyevaiṣāmekāyanaṃ cittamātmā cittaṃ pratiṣṭhā cittamupāssveti

"All these have understanding as their meeting point, understanding as their self, and rest on understanding. So even if a man knows much but lacks understanding, people say of him, 'He is nobody, whatever he knows; were he really learned he would not be so thoughtless.' But if a man of little learning has understanding, people listen to him eagerly. Understanding is their one support, their self, their foundation. Meditate on understanding."

स यश्चित्तं ब्रह्मेत्युपास्ते चित्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान्प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावच्चित्तस्य गतं तत्रास्य यथाकामचारो भवति यश्चित्तं ब्रह्मेत्युपास्तेऽस्ति भगवश्चित्ताद्भूय इति चित्ताद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति

sa yaścittaṃ brahmetyupāste cittānvai sa lokāndhruvāndhruvaḥ pratiṣṭhitānpratiṣṭhito'vyathamānānavyathamāno'bhisidhyati yāvaccittasya gataṃ tatrāsya yathākāmacāro bhavati yaścittaṃ brahmetyupāste'sti bhagavaścittādbhūya iti cittādvāva bhūyo'stīti tanme bhagavānbravītviti

"One who meditates on understanding as Brahman gains the worlds of understanding: himself steady, steady worlds; himself established, established worlds; himself untroubled, untroubled worlds. He moves at will as far as understanding reaches." "Sir, is there anything greater than understanding?" "Certainly there is." "Then, sir, tell me of it."

ध्यानं वाव चित्ताद्भूयो ध्यायतीव पृथिवी ध्यायतीवान्तरिक्षं ध्यायतीव द्यौर्ध्यायन्तीवापो ध्यायन्तीव पर्वता देवमनुष्यास्तस्माद्य इह मनुष्याणां महत्तां प्राप्नुवन्ति ध्यानापादाँशा इवैव ते भवन्त्यथ येऽल्पाः कलहिनः पिशुना उपवादिनस्तेऽथ ये प्रभवो ध्यानापादाँशा इवैव ते भवन्ति ध्यानमुपास्स्वेति

dhyānaṃ vāva cittādbhūyo dhyāyatīva pṛthivī dhyāyatīvāntarikṣaṃ dhyāyatīva dyaurdhyāyantīvāpo dhyāyantīva parvatā devamanuṣyāstasmādya iha manuṣyāṇāṃ mahattāṃ prāpnuvanti dhyānāpādām̐śā ivaiva te bhavantyatha ye'lpāḥ kalahinaḥ piśunā upavādinaste'tha ye prabhavo dhyānāpādām̐śā ivaiva te bhavanti dhyānamupāssveti

"Meditation (dhyana) is greater than understanding. The earth seems to meditate, the sky seems to meditate, heaven seems to meditate; the waters, the mountains, devas and men seem to meditate. So those among men who attain greatness here seem to have received a share of meditation. The petty are quarrelsome, slanderous and abusive, while the eminent seem to have a share of meditation. Meditate on meditation."

स यो ध्यानं ब्रह्मेत्युपास्ते यावद्ध्यानस्य गतं तत्रास्य यथाकामचारो भवति यो ध्यानं ब्रह्मेत्युपास्तेऽस्ति भगवो ध्यानाद्भूय इति ध्यानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति

sa yo dhyānaṃ brahmetyupāste yāvaddhyānasya gataṃ tatrāsya yathākāmacāro bhavati yo dhyānaṃ brahmetyupāste'sti bhagavo dhyānādbhūya iti dhyānādvāva bhūyo'stīti tanme bhagavānbravītviti

"One who meditates on meditation as Brahman moves at will as far as meditation reaches." "Sir, is there anything greater than meditation?" "Certainly there is something greater than meditation." "Then, sir, tell me of it."

विज्ञानं वाव ध्यानाद्भूयः विज्ञानेन वा ऋग्वेदं विजानाति यजुर्वेदँ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यँराशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्याँ सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाँश्च मनुष्याँश्च पशूँश्च वयाँसि च तृणवनस्पतीञ्छ्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं चान्नं च रसं चेमं च लोकममुं च विज्ञानेनैव विजानाति विज्ञानमुपास्स्वेति

vijñānaṃ vāva dhyānādbhūyaḥ vijñānena vā ṛgvedaṃ vijānāti yajurvedam̐ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryam̐rāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ nakṣatravidyām̐ sarpadevajanavidyāṃ divaṃ ca pṛthivīṃ ca vāyuṃ cākāśaṃ cāpaśca tejaśca devām̐śca manuṣyām̐śca paśūm̐śca vayām̐si ca tṛṇavanaspatīñchvāpadānyākīṭapataṅgapipīlakaṃ dharmaṃ cādharmaṃ ca satyaṃ cānṛtaṃ ca sādhu cāsādhu ca hṛdayajñaṃ cāhṛdayajñaṃ cānnaṃ ca rasaṃ cemaṃ ca lokamamuṃ ca vijñānenaiva vijānāti vijñānamupāssveti

"Knowledge (vijnana, discerning understanding) is greater than meditation. By knowledge one understands the four Vedas, Itihasa and Purana and all the sciences; heaven and earth, wind, space, water and fire; devas and men, cattle and birds, plants, beasts down to worms, moths and ants; right and wrong, truth and untruth, good and bad, the pleasing and the unpleasing; food and taste, this world and the next. All this one understands by knowledge alone. Meditate on knowledge."

स यो विज्ञानं ब्रह्मेत्युपास्ते विज्ञानवतो वै स लोकाञ्ज्ञानवतोऽभिसिध्यति यावद्विज्ञानस्य गतं तत्रास्य यथाकामचारो भवति यो विज्ञानं ब्रह्मेत्युपास्तेऽस्ति भगवो विज्ञानाद्भूय इति विज्ञानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति

sa yo vijñānaṃ brahmetyupāste vijñānavato vai sa lokāñjñānavato'bhisidhyati yāvadvijñānasya gataṃ tatrāsya yathākāmacāro bhavati yo vijñānaṃ brahmetyupāste'sti bhagavo vijñānādbhūya iti vijñānādvāva bhūyo'stīti tanme bhagavānbravītviti

"One who meditates on knowledge as Brahman gains worlds full of knowledge and wisdom. He moves at will as far as knowledge reaches." "Sir, is there anything greater than knowledge?" "Certainly there is something greater than knowledge." "Then, sir, tell me of it."

बलं वाव विज्ञानाद्भूयोऽपि ह शतं विज्ञानवतामेको बलवानाकम्पयते । स यदा बली भवत्यथोत्थाता भवत्युत्तिष्ठन्परिचरिता भवति परिचरन्नुपसत्ता भवत्युपसीदन्द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवति । बलेन वै पृथिवी तिष्ठति बलेनान्तरिक्षं बलेन द्यौर्बलेन पर्वता बलेन देवमनुष्या बलेन पशवश्च वयाँसि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकं बलेन लोकस्तिष्ठति बलमुपास्स्वेति

balaṃ vāva vijñānādbhūyo'pi ha śataṃ vijñānavatāmeko balavānākampayate | sa yadā balī bhavatyathotthātā bhavatyuttiṣṭhanparicaritā bhavati paricarannupasattā bhavatyupasīdandraṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavati | balena vai pṛthivī tiṣṭhati balenāntarikṣaṃ balena dyaurbalena parvatā balena devamanuṣyā balena paśavaśca vayām̐si ca tṛṇavanaspatayaḥ śvāpadānyākīṭapataṅgapipīlakaṃ balena lokastiṣṭhati balamupāssveti

"Strength is greater than knowledge. One strong man makes a hundred men of knowledge tremble. When a man is strong he rises up; rising, he serves; serving, he draws near his teacher; drawing near, he becomes one who sees, hears, reflects, understands, acts and knows. By strength the earth stands, and the sky, heaven, the mountains, devas and men, cattle and birds, grass and trees, beasts down to worms, moths and ants. By strength the world stands. Meditate on strength."

स यो बलं ब्रह्मेत्युपास्ते यावद्बलस्य गतं तत्रास्य यथाकामचारो भवति यो बलं ब्रह्मेत्युपास्तेऽस्ति भगवो बलाद्भूय इति बलाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति

sa yo balaṃ brahmetyupāste yāvadbalasya gataṃ tatrāsya yathākāmacāro bhavati yo balaṃ brahmetyupāste'sti bhagavo balādbhūya iti balādvāva bhūyo'stīti tanme bhagavānbravītviti

"One who meditates on strength as Brahman moves at will as far as strength reaches." "Sir, is there anything greater than strength?" "Certainly there is something greater than strength." "Then, sir, tell me of it."

अन्नं वाव बलाद्भूयस्तस्माद्यद्यपि दश रात्रीर्नाश्नीयाद्यद्यु ह जीवेदथवाद्रष्टाश्रोतामन्ताबोद्धाकर्ताविज्ञाता भवत्यथान्नस्यायै द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवत्यन्नमुपास्स्वेति

annaṃ vāva balādbhūyastasmādyadyapi daśa rātrīrnāśnīyādyadyu ha jīvedathavādraṣṭāśrotāmantāboddhākartāvijñātā bhavatyathānnasyāyai draṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavatyannamupāssveti

"Food is greater than strength. If a man goes without food for ten days, even if he lives, he can no longer see, hear, reflect, understand, act or know. But when food comes to him, he again sees, hears, reflects, understands, acts and knows. Meditate on food."

स योऽन्नं ब्रह्मेत्युपास्तेऽन्नवतो वै स लोकान्पानवतोऽभिसिध्यति यावदन्नस्य गतं तत्रास्य यथाकामचारो भवति योऽन्नं ब्रह्मेत्युपास्तेऽस्ति भगवोऽन्नाद्भूय इत्यन्नाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति

sa yo'nnaṃ brahmetyupāste'nnavato vai sa lokānpānavato'bhisidhyati yāvadannasya gataṃ tatrāsya yathākāmacāro bhavati yo'nnaṃ brahmetyupāste'sti bhagavo'nnādbhūya ityannādvāva bhūyo'stīti tanme bhagavānbravītviti

"One who meditates on food as Brahman gains worlds rich in food and drink. He moves at will as far as food reaches." "Sir, is there anything greater than food?" "Certainly there is something greater than food." "Then, sir, tell me of it."

आपो वावान्नाद्भूयस्तस्माद्यदा सुवृष्टिर्न भवति व्याधीयन्ते प्राणा अन्नं कनीयो भविष्यतीत्यथ यदा सुवृष्टिर्भवत्यानन्दिनः प्राणा भवन्त्यन्नं बहु भविष्यतीत्याप एवेमा मूर्ता येयं पृथिवी यदन्तरिक्षं यद्द्यौर्यत्पर्वता यद्देवमनुष्या यत्पशवश्च वयाँसि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकमाप एवेमा मूर्ता अप उपास्स्वेति

āpo vāvānnādbhūyastasmādyadā suvṛṣṭirna bhavati vyādhīyante prāṇā annaṃ kanīyo bhaviṣyatītyatha yadā suvṛṣṭirbhavatyānandinaḥ prāṇā bhavantyannaṃ bahu bhaviṣyatītyāpa evemā mūrtā yeyaṃ pṛthivī yadantarikṣaṃ yaddyauryatparvatā yaddevamanuṣyā yatpaśavaśca vayām̐si ca tṛṇavanaspatayaḥ śvāpadānyākīṭapataṅgapipīlakamāpa evemā mūrtā apa upāssveti

"Water is greater than food. When good rains fail, living beings grow anxious, thinking food will be scarce. When good rains come, they rejoice, thinking there will be plenty. It is water that takes all these forms: this earth, the sky, heaven, the mountains, devas and men, cattle and birds, grass and trees, beasts down to worms, moths and ants. All these are water given form. Meditate on water."

स योऽपो ब्रह्मेत्युपास्त आप्नोति सर्वान्कामाँस्तृप्तिमान्भवति यावदपां गतं तत्रास्य यथाकामचारो भवति । योऽपो ब्रह्मेत्युपास्तेऽस्ति भगवोऽद्भ्यो भूय इत्यद्भ्यो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति

sa yo'po brahmetyupāsta āpnoti sarvānkāmām̐stṛptimānbhavati yāvadapāṃ gataṃ tatrāsya yathākāmacāro bhavati | yo'po brahmetyupāste'sti bhagavo'dbhyo bhūya ityadbhyo vāva bhūyo'stīti tanme bhagavānbravītviti

"One who meditates on water as Brahman obtains all his desires and is content. He moves at will as far as water reaches." "Sir, is there anything greater than water?" "Certainly there is something greater than water." "Then, sir, tell me of it."

तेजो वावाद्भ्यो भूयस्तद्वा एतद्वायुमागृह्याकाशमभितपति तदाहुर्निशोचति नितपति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाथापः सृजते तदेतदूर्ध्वाभिश्च तिरश्चीभिश्च विद्युद्भिराह्रादाश्चरन्ति तस्मादाहुर्विद्योतते स्तनयति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाथापः सृजते तेज उपास्स्वेति

tejo vāvādbhyo bhūyastadvā etadvāyumāgṛhyākāśamabhitapati tadāhurniśocati nitapati varṣiṣyati vā iti teja eva tatpūrvaṃ darśayitvāthāpaḥ sṛjate tadetadūrdhvābhiśca tiraścībhiśca vidyudbhirāhrādāścaranti tasmādāhurvidyotate stanayati varṣiṣyati vā iti teja eva tatpūrvaṃ darśayitvāthāpaḥ sṛjate teja upāssveti

"Fire (tejas, heat and light) is greater than water. Seizing the wind, it heats the sky; then people say, 'It is sultry, it is burning hot, it will rain.' Fire first shows itself, then pours forth water. So too thunder rolls with lightning flashing upward and across, and people say, 'It flashes, it thunders, it will rain.' Fire first shows itself, then pours forth water. Meditate on fire."

स यस्तेजो ब्रह्मेत्युपास्ते तेजस्वी वै स तेजस्वतो लोकान्भास्वतोऽपहततमस्कानभिसिध्यति यावत्तेजसो गतं तत्रास्य यथाकामचारो भवति यस्तेजो ब्रह्मेत्युपास्तेऽस्ति भगवस्तेजसो भूय इति तेजसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति

sa yastejo brahmetyupāste tejasvī vai sa tejasvato lokānbhāsvato'pahatatamaskānabhisidhyati yāvattejaso gataṃ tatrāsya yathākāmacāro bhavati yastejo brahmetyupāste'sti bhagavastejaso bhūya iti tejaso vāva bhūyo'stīti tanme bhagavānbravītviti

"One who meditates on fire as Brahman becomes radiant himself and gains radiant, shining worlds free of darkness. He moves at will as far as fire reaches." "Sir, is there anything greater than fire?" "Certainly there is something greater than fire." "Then, sir, tell me of it."

आकाशो वाव तेजसो भूयानाकाशे वै सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राण्यग्निराकाशेनाह्वयत्याकाशेन शृणोत्याकाशेन प्रतिशृणोत्याकाशे रमत आकाशे न रमत आकाशे जायत आकाशमभिजायत आकाशमुपास्स्वेति

ākāśo vāva tejaso bhūyānākāśe vai sūryācandramasāvubhau vidyunnakṣatrāṇyagnirākāśenāhvayatyākāśena śṛṇotyākāśena pratiśṛṇotyākāśe ramata ākāśe na ramata ākāśe jāyata ākāśamabhijāyata ākāśamupāssveti

"Space (akasha) is greater than fire. In space are both sun and moon, lightning, the stars and fire. Through space one calls, through space one hears, through space one hears the reply. In space one delights and in space one grieves; in space one is born, and toward space all things grow. Meditate on space."

स य आकाशं ब्रह्मेत्युपास्त आकाशवतो वै स लोकान्प्रकाशवतोऽसम्बाधानुरुगायवतोऽभिसिध्यति यावदाकाशस्य गतं तत्रास्य यथाकामचारो भवति य आकाशं ब्रह्मेत्युपास्तेऽस्ति भगव आकाशाद्भूय इति आकाशाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति

sa ya ākāśaṃ brahmetyupāsta ākāśavato vai sa lokānprakāśavato'sambādhānurugāyavato'bhisidhyati yāvadākāśasya gataṃ tatrāsya yathākāmacāro bhavati ya ākāśaṃ brahmetyupāste'sti bhagava ākāśādbhūya iti ākāśādvāva bhūyo'stīti tanme bhagavānbravītviti

"One who meditates on space as Brahman gains spacious worlds, full of light, unconfined and wide. He moves at will as far as space reaches." "Sir, is there anything greater than space?" "Certainly there is something greater than space." "Then, sir, tell me of it."

स्मरो वावाकाशाद्भूयस्तस्माद्यद्यपि बहव आसीरन्न स्मरन्तो नैव ते कञ्चन शृणुयुर्न मन्वीरन्न विजानीरन्यदा वाव ते स्मरेयुरथ शृणुयुरथ मन्वीरन्नथ विजानीरन्स्मरेण वै पुत्रान्विजानाति स्मरेण पशून्स्मरमुपास्स्वेति

smaro vāvākāśādbhūyastasmādyadyapi bahava āsīranna smaranto naiva te kañcana śṛṇuyurna manvīranna vijānīranyadā vāva te smareyuratha śṛṇuyuratha manvīrannatha vijānīransmareṇa vai putrānvijānāti smareṇa paśūnsmaramupāssveti

"Memory is greater than space. Even if many are gathered together, without memory they would hear nothing, think nothing, understand nothing. When they remember, then they hear, then they think, then they understand. By memory one knows one's sons, by memory one's cattle. Meditate on memory."

स यः स्मरं ब्रह्मेत्युपास्ते यावत्स्मरस्य गतं तत्रास्य यथाकामचारो भवति यः स्मरं ब्रह्मेत्युपास्तेऽस्ति भगवः स्मराद्भूय इति स्मराद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति

sa yaḥ smaraṃ brahmetyupāste yāvatsmarasya gataṃ tatrāsya yathākāmacāro bhavati yaḥ smaraṃ brahmetyupāste'sti bhagavaḥ smarādbhūya iti smarādvāva bhūyo'stīti tanme bhagavānbravītviti

"One who meditates on memory as Brahman moves at will as far as memory reaches." "Sir, is there anything greater than memory?" "Certainly there is something greater than memory." "Then, sir, tell me of it."

आशा वाव स्मराद्भूयस्याशेद्धो वै स्मरो मन्त्रानधीते कर्माणि कुरुते पुत्राँश्च पशूँश्चेच्छत इमं च लोकममुं चेच्छत आशामुपास्स्वेति

āśā vāva smarādbhūyasyāśeddho vai smaro mantrānadhīte karmāṇi kurute putrām̐śca paśūm̐ścecchata imaṃ ca lokamamuṃ cecchata āśāmupāssveti

"Hope (asha, longing) is greater than memory. Kindled by hope, memory learns the mantras, performs the rites, seeks sons and cattle, and seeks this world and the next. Meditate on hope."

स य आशां ब्रह्मेत्युपास्त आशयास्य सर्वे कामाः समृध्यन्त्यमोघा हास्याशिषो भवन्ति यावदाशाया गतं तत्रास्य यथाकामचारो भवति य आशां ब्रह्मेत्युपास्तेऽस्ति भगव आशाया भूय इत्याशाया वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति

sa ya āśāṃ brahmetyupāsta āśayāsya sarve kāmāḥ samṛdhyantyamoghā hāsyāśiṣo bhavanti yāvadāśāyā gataṃ tatrāsya yathākāmacāro bhavati ya āśāṃ brahmetyupāste'sti bhagava āśāyā bhūya ityāśāyā vāva bhūyo'stīti tanme bhagavānbravītviti

"One who meditates on hope as Brahman sees all his desires fulfilled through hope, and his prayers never go in vain. He moves at will as far as hope reaches." "Sir, is there anything greater than hope?" "Certainly there is something greater than hope." "Then, sir, tell me of it."

प्राणो वा आशाया भूयान्यथा वा अरा नाभौ समर्पिता एवमस्मिन्प्राणे सर्वँ समर्पितं प्राणः प्राणेन याति प्राणः प्राणं ददाति प्राणाय ददाति प्राणो ह पिता प्राणो माता प्राणो भ्राता प्राणः स्वसा प्राण आचार्यः प्राणो ब्राह्मणः

prāṇo vā āśāyā bhūyānyathā vā arā nābhau samarpitā evamasminprāṇe sarvam̐ samarpitaṃ prāṇaḥ prāṇena yāti prāṇaḥ prāṇaṃ dadāti prāṇāya dadāti prāṇo ha pitā prāṇo mātā prāṇo bhrātā prāṇaḥ svasā prāṇa ācāryaḥ prāṇo brāhmaṇaḥ

"Prana, the life-breath, is greater than hope. As the spokes are fixed in the hub of a wheel, so everything is fixed in this prana. Prana moves by prana; prana gives prana, and gives it to prana. Prana is father, prana is mother, prana is brother, prana is sister, prana is teacher, prana is brahmana."

स यदि पितरं वा मातरं वा भ्रातरं वा स्वसारं वाचार्यं वा ब्राह्मणं वा किञ्चिद्भृशमिव प्रत्याह धिक्त्वास्त्वित्येवैनमाहुः पितृहा वै त्वमसि मातृहा वै त्वमसि भ्रातृहा वै त्वमसि स्वसृहा वै त्वमस्याचार्यहा वै त्वमसि ब्राह्मणहा वै त्वमसीति

sa yadi pitaraṃ vā mātaraṃ vā bhrātaraṃ vā svasāraṃ vācāryaṃ vā brāhmaṇaṃ vā kiñcidbhṛśamiva pratyāha dhiktvāstvityevainamāhuḥ pitṛhā vai tvamasi mātṛhā vai tvamasi bhrātṛhā vai tvamasi svasṛhā vai tvamasyācāryahā vai tvamasi brāhmaṇahā vai tvamasīti

"If a man speaks harshly to his father or mother, brother or sister, teacher or a brahmana, people say, 'Shame on you! You are a slayer of your father, a slayer of your mother, of your brother, of your sister, of your teacher, of a brahmana.'"

अथ यद्यप्येनानुत्क्रान्तप्राणाञ्छूलेन समासं व्यतिषंदहेन्नैवैनं ब्रूयुः पितृहासीति न मातृहासीति न भ्रातृहासीति न स्वसृहासीति नाचार्यहासीति न ब्राह्मणहासीति

atha yadyapyenānutkrāntaprāṇāñchūlena samāsaṃ vyatiṣaṃdahennaivainaṃ brūyuḥ pitṛhāsīti na mātṛhāsīti na bhrātṛhāsīti na svasṛhāsīti nācāryahāsīti na brāhmaṇahāsīti

"But once the life-breath has left them, if he heaps their bodies together and burns them with a poker, no one says to him, 'You are a slayer of your father,' or of mother, brother, sister, teacher or brahmana."

प्राणो ह्येवैतानि सर्वाणि भवति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नतिवादी भवति तं चेद्ब्रूयुरतिवाद्यसीत्यतिवाद्यस्मीति ब्रूयान्नापह्नुवीत

prāṇo hyevaitāni sarvāṇi bhavati sa vā eṣa evaṃ paśyannevaṃ manvāna evaṃ vijānannativādī bhavati taṃ cedbrūyurativādyasītyativādyasmīti brūyānnāpahnuvīta

"For prana alone is all these. One who sees thus, thinks thus and understands thus becomes an ativadin, one who speaks of the highest. If people say to him, 'You speak of the highest,' let him say, 'I do,' and not deny it."

एष तु वा अतिवदति यः सत्येनातिवदति सोऽहं भगवः सत्येनातिवदानीति सत्यं त्वेव विजिज्ञासितव्यमिति सत्यं भगवो विजिज्ञास इति

eṣa tu vā ativadati yaḥ satyenātivadati so'haṃ bhagavaḥ satyenātivadānīti satyaṃ tveva vijijñāsitavyamiti satyaṃ bhagavo vijijñāsa iti

"But in fact he speaks of the highest who speaks of it through Truth." Narada said, "Sir, let me speak of the highest through Truth." "Then Truth itself must be sought to be known." "Sir, I seek to know Truth."

यदा वै विजानात्यथ सत्यं वदति नाविजानन्सत्यं वदति विजानन्नेव सत्यं वदति विज्ञानं त्वेव विजिज्ञासितव्यमिति विज्ञानं भगवो विजिज्ञास इति

yadā vai vijānātyatha satyaṃ vadati nāvijānansatyaṃ vadati vijānanneva satyaṃ vadati vijñānaṃ tveva vijijñāsitavyamiti vijñānaṃ bhagavo vijijñāsa iti

"When one understands, then one speaks the truth. Without understanding one does not speak the truth; only by understanding does one speak it. So understanding itself must be sought." "Sir, I seek to know understanding."

यदा वै मनुतेऽथ विजानाति नामत्वा विजानाति मत्वैव विजानाति मतिस्त्वेव विजिज्ञासितव्येति । मतिं भगवो विजिज्ञास इति

yadā vai manute'tha vijānāti nāmatvā vijānāti matvaiva vijānāti matistveva vijijñāsitavyeti | matiṃ bhagavo vijijñāsa iti

"When one reflects, then one understands. Without reflecting one does not understand; only by reflecting does one understand. So reflection (mati) itself must be sought." "Sir, I seek to know reflection."

यदा वै श्रद्दधात्यथ मनुते नाश्रद्दधन्मनुते श्रद्दधदेव मनुते श्रद्धा त्वेव विजिज्ञासितव्येति श्रद्धां भगवो विजिज्ञास इति

yadā vai śraddadhātyatha manute nāśraddadhanmanute śraddadhadeva manute śraddhā tveva vijijñāsitavyeti śraddhāṃ bhagavo vijijñāsa iti

"When one has faith (shraddha), then one reflects. Without faith one does not reflect; only with faith does one reflect. So faith itself must be sought." "Sir, I seek to know faith."

यदा वै निस्तिष्ठत्यथ श्रद्दधाति नानिस्तिष्ठञ्छ्रद्दधाति निस्तिष्ठन्नेव श्रद्दधाति निष्ठा त्वेव विजिज्ञासितव्येति निष्ठां भगवो विजिज्ञास इति

yadā vai nistiṣṭhatyatha śraddadhāti nānistiṣṭhañchraddadhāti nistiṣṭhanneva śraddadhāti niṣṭhā tveva vijijñāsitavyeti niṣṭhāṃ bhagavo vijijñāsa iti

"When one is steadfast (nishtha, devoted service to the teacher), then one has faith. Without steadfastness one has no faith; only the steadfast have faith. So steadfastness itself must be sought." "Sir, I seek to know steadfastness."

यदा वै करोत्यथ निस्तिष्ठति नाकृत्वा निस्तिष्ठति कृत्वैव निस्तिष्ठति कृतिस्त्वेव विजिज्ञासितव्येति । कृतिं भगवो विजिज्ञास इति

yadā vai karotyatha nistiṣṭhati nākṛtvā nistiṣṭhati kṛtvaiva nistiṣṭhati kṛtistveva vijijñāsitavyeti | kṛtiṃ bhagavo vijijñāsa iti

"When one acts, then one becomes steadfast. Without acting one does not become steadfast; only by acting does one become so. So action (kriti, disciplined effort) itself must be sought." "Sir, I seek to know action."

यदा वै सुखं लभतेऽथ करोति नासुखं लब्ध्वा करोति सुखमेव लब्ध्वा करोति सुखं त्वेव विजिज्ञासितव्यमिति । सुखं भगवो विजिज्ञास इति

yadā vai sukhaṃ labhate'tha karoti nāsukhaṃ labdhvā karoti sukhameva labdhvā karoti sukhaṃ tveva vijijñāsitavyamiti | sukhaṃ bhagavo vijijñāsa iti

"When one finds happiness, then one acts. No one acts without finding happiness; only on finding happiness does one act. So happiness itself must be sought." "Sir, I seek to know happiness."

यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति

yo vai bhūmā tatsukhaṃ nālpe sukhamasti bhūmaiva sukhaṃ bhūmā tveva vijijñāsitavya iti bhūmānaṃ bhagavo vijijñāsa iti

"The Infinite (bhuma, the boundless) alone is happiness. There is no happiness in the small. The Infinite alone is happiness. So the Infinite itself must be sought." "Sir, I seek to know the Infinite."

यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमाथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पं यो वै भूमा तदमृतमथ यदल्पं तन्मर्त्य्ँ स भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि वा न महिम्नीति

yatra nānyatpaśyati nānyacchṛṇoti nānyadvijānāti sa bhūmātha yatrānyatpaśyatyanyacchṛṇotyanyadvijānāti tadalpaṃ yo vai bhūmā tadamṛtamatha yadalpaṃ tanmartym̐ sa bhagavaḥ kasminpratiṣṭhita iti sve mahimni yadi vā na mahimnīti

"Where one sees nothing else, hears nothing else, knows nothing else, that is the Infinite. Where one sees another, hears another, knows another, that is the small. The Infinite is immortal; the small is mortal." "Sir, on what does the Infinite rest?" "On its own greatness, or rather, not even on greatness."

गो-अश्वमिह महिमेत्याचक्षते हस्तिहिरण्यं दासभार्यं क्षेत्राण्यायतनानीति नाहमेवं ब्रवीमि ब्रवीमीति होवाचान्योह्यन्यस्मिन्प्रतिष्ठित इति

go-aśvamiha mahimetyācakṣate hastihiraṇyaṃ dāsabhāryaṃ kṣetrāṇyāyatanānīti nāhamevaṃ bravīmi bravīmīti hovācānyohyanyasminpratiṣṭhita iti

"Here in the world people call cows and horses, elephants and gold, servants and wives, fields and houses 'greatness.' I do not speak of that," he said, "for there one thing rests upon another. I speak of this."

स एवाधस्तात्स उपरिष्टात्स पश्चात्स पुरस्तात्स दक्षिणतः स उत्तरतः स एवेदँ सर्वमित्यथातोऽहङ्कारादेश एवाहमेवाधस्तादहमुपरिष्टादहं पश्चादहं पुरस्तादहं दक्षिणतोऽहमुत्तरतोऽहमेवेदँ सर्वमिति

sa evādhastātsa upariṣṭātsa paścātsa purastātsa dakṣiṇataḥ sa uttarataḥ sa evedam̐ sarvamityathāto'haṅkārādeśa evāhamevādhastādahamupariṣṭādahaṃ paścādahaṃ purastādahaṃ dakṣiṇato'hamuttarato'hamevedam̐ sarvamiti

"That Infinite is below, it is above, behind, in front, to the south and to the north. It alone is all this. Next comes the teaching in terms of 'I': I am below, I am above, I am behind, in front, to the south and to the north. I alone am all this."

अथात आत्मादेश एवात्मैवाधस्तादात्मोपरिष्टादात्मा पश्चादात्मा पुरस्तादात्मा दक्षिणत आत्मोत्तरत आत्मैवेदँ सर्वमिति । स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नात्मरतिरात्मक्रीड आत्ममिथुन आत्मानन्दः स स्वराड् भवति तस्य सर्वेषु लोकेषु कामचारो भवति । अथ येऽन्यथातो विदुरन्यराजानस्ते क्षय्यलोका भवन्ति तेषाँ सर्वेषु लोकेष्वकामचारो भवति

athāta ātmādeśa evātmaivādhastādātmopariṣṭādātmā paścādātmā purastādātmā dakṣiṇata ātmottarata ātmaivedam̐ sarvamiti | sa vā eṣa evaṃ paśyannevaṃ manvāna evaṃ vijānannātmaratirātmakrīḍa ātmamithuna ātmānandaḥ sa svarāḍ bhavati tasya sarveṣu lokeṣu kāmacāro bhavati | atha ye'nyathāto viduranyarājānaste kṣayyalokā bhavanti teṣām̐ sarveṣu lokeṣvakāmacāro bhavati

"Next comes the teaching in terms of the Self: the Self is below, the Self is above, behind, in front, to the south and to the north. The Self alone is all this. One who sees thus, thinks thus and knows thus delights in the Self, plays with the Self, finds union and bliss in the Self. He becomes sovereign (svarat) and moves at will in all worlds. But those who know otherwise are ruled by others; their worlds perish, and they cannot move at will in any world."

तस्य ह वा एतस्यैवं पश्यत एवं मन्वानस्यैवं विजानत आत्मतः प्राण आत्मत आशात्मतः स्मर आत्मत आकाश आत्मतस्तेज आत्मत आप आत्मत आविर्भावतिरोभावावात्मतोऽन्नमात्मतो बलमात्मतो विज्ञानमात्मतो ध्यानमात्मतश्चित्तमात्मतः सङ्कल्प आत्मतो मन आत्मतो वागात्मतो नामात्मतो मन्त्रा आत्मतः कर्माण्यात्मत एवेदँसर्वमिति

tasya ha vā etasyaivaṃ paśyata evaṃ manvānasyaivaṃ vijānata ātmataḥ prāṇa ātmata āśātmataḥ smara ātmata ākāśa ātmatasteja ātmata āpa ātmata āvirbhāvatirobhāvāvātmato'nnamātmato balamātmato vijñānamātmato dhyānamātmataścittamātmataḥ saṅkalpa ātmato mana ātmato vāgātmato nāmātmato mantrā ātmataḥ karmāṇyātmata evedam̐sarvamiti

"For one who sees thus, thinks thus and knows thus, prana springs from the Self, hope from the Self, memory from the Self, space from the Self, fire from the Self, water from the Self; appearing and vanishing from the Self; food, strength, knowledge, meditation, understanding, will, mind, speech, name, the mantras and the rites, all from the Self. All this comes from the Self alone."

तदेष श्लोको न पश्यो मृत्युं पश्यति न रोगं नोत दुःखताँ सर्वँ ह पश्यः पश्यति सर्वमाप्नोति सर्वश इति । स एकधा भवति त्रिधा भवति पञ्चधा सप्तधा नवधा चैव पुनश्चैकादशः स्मृतः शतं च दश चैकश्च सहस्राणि च विँशतिराहारशुद्धौ सत्त्वशुद्धौ ध्रुवा स्मृतिः स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षस्तस्मै मृदितकषायाय तमसस्पारं दर्शयति भगवान्सनत्कुमारस्तँ स्कन्द इत्याचक्षते तँ स्कन्द इत्याचक्षते

tadeṣa śloko na paśyo mṛtyuṃ paśyati na rogaṃ nota duḥkhatām̐ sarvam̐ ha paśyaḥ paśyati sarvamāpnoti sarvaśa iti | sa ekadhā bhavati tridhā bhavati pañcadhā saptadhā navadhā caiva punaścaikādaśaḥ smṛtaḥ śataṃ ca daśa caikaśca sahasrāṇi ca vim̐śatirāhāraśuddhau sattvaśuddhau dhruvā smṛtiḥ smṛtilambhe sarvagranthīnāṃ vipramokṣastasmai mṛditakaṣāyāya tamasaspāraṃ darśayati bhagavānsanatkumārastam̐ skanda ityācakṣate tam̐ skanda ityācakṣate

On this there is a verse: "The seer sees no death, no sickness, no sorrow. The seer sees all and gains all, in every way." He is one, becomes three, five, seven and nine, and again is called eleven, a hundred and ten, a thousand and twenty. When food is pure, the mind becomes pure; when the mind is pure, memory becomes firm; when memory is gained, all the knots of the heart are loosened. To Narada, whose stains were wiped away, Bhagwan Sanatkumara showed the shore beyond darkness. Him they call Skanda; him they call Skanda.