What is Chandogya Upanishad?

Read Chandogya Upanishad in Kannada script — full lyrics with English meaning and transliteration. The Chāndogya Upaniṣad belongs to the Sāma Veda and is among the largest and oldest of the principal Upaniṣads. Its eight chapters move from meditation on Om as the udgītha to the central dialogues of Vedāntic teaching: Uddālaka instructing Śvetaketu by the seed of the fig and the salt dissolved in water, arriving at the mahāvākya tat tvam asi, "that thou art"; the honesty of Satyakāma; and Sanatkumāra leading Nārada through the levels of knowledge to bhūman, the infinite. It teaches by question, image and demonstration rather than by hymn.

Which deity is Chandogya Upanishad dedicated to?

Chandogya Upanishad is a Sanskrit hymn dedicated to Brahman.

Chandogya Upanishad in Kannada – Meaning & Word-by-Word

ಓಂ ಆಪ್ಯಾಯನ್ತು ಮಮಾಙ್ಗಾನಿ ವಾಕ್ಪ್ರಾಣಶ್ಚಕ್ಷುಃ
ಶ್ರೋತ್ರಮಥೋ ಬಲಮಿನ್ದ್ರಿಯಾಣಿ ಚ ಸರ್ವಾಣಿ ।
ಸರ್ವಂ ಬ್ರಹ್ಮೌಪನಿಷದಂ ಮಾಹಂ ಬ್ರಹ್ಮ ನಿರಾಕುರ್ಯಾಂ ಮಾ ಮಾ ಬ್ರಹ್ಮ
ನಿರಾಕರೋದನಿರಾಕರಣಮಸ್ತ್ವನಿರಾಕರಣಂಂ ಮೇಽಸ್ತು ।
ತದಾತ್ಮನಿ ನಿರತೇ ಯ ಉಪನಿಷತ್ಸು ಧರ್ಮಾಸ್ತೇ
ಮಯಿ ಸನ್ತು ತೇ ಮಯಿ ಸನ್ತು ॥
॥ ಓಂ ಶಾನ್ತಿಃ ಶಾನ್ತಿಃ ಶಾನ್ತಿಃ ॥

ಓಂ (oṃ)The sacred syllable. आप्यायन्तु (āpyāyantu) – May they be nourished and strong. ममाङ्गानि (mamāṅgāni) – My limbs, my parts of the body. वाक् प्राणः चक्षुः (vāk prāṇaḥ cakṣuḥ) – Speech, prāṇa (life force), and eyes. श्रोत्रम् अथः बलम् (śrotram athaḥ balam) – Ears and strength. इन्द्रियाणि च सर्वाणि (indriyāṇi ca sarvāṇi) – All my senses. सर्वं ब्रह्म उपनिषदं (sarvam brahma upaniṣadaṃ) – All this is in the essence of Brahman found in the Upaniṣads. माऽहं ब्रह्म निराकुर्यां (mā'haṃ brahma nirākuryāṃ) – May I never deny Brahman. मा मा ब्रह्म निराकरोद् (mā mā brahma nirākarod) – May Brahman never deny me. अनिराकरणम् अस्तु (anirākaraṇam astu) – Let there be no denial at all (of Brahman). अनिराकरणं मे अस्तु (anirākaraṇam me astu) – Let there be no denial in/for me (of Brahman). तत् आत्मनि (tat ātmani) – In that Self. निरते (nirate) – Those who are engaged or absorbed. यः उपनिषत्सु धर्माः (yaḥ upaniṣatsu dharmāḥ) – The virtues found in the Upaniṣads. मयि सन्तु (mayi santu) – May they be realised in me. ते मयि सन्तु (te mayi santu) – May they be fully realised in me. (Repeated for emphasis) ॐ शान्तिः शान्तिः शान्तिः (oṃ śāntiḥ śāntiḥ śāntiḥ) – Oṃ peace, peace, peace (at all levels).

note The purpose of this Shanti mantra is to prepare oneself before studying or learning spiritual knowledge, particularly before reading the Upanishads (ancient Indian spiritual texts). The seeker sincerely asks that all parts of their being — their physical organs, limbs, speech, prana (vital air), strength, and all sense organs — become efficient enough to perform their respective duties properly and without any hindrance to the main objective, which is to truly grasp and learn what they are about to study. The mantra then focuses on Brahman (the ultimate Reality) and the teachings of the Upanishads. When it says "sarvam brahmopaniṣadam", it is expressing that everything is Brahman, as propounded and abundantly made clear in the Upanishads. As the mantra progresses, there is a request for the non-rejection of Brahman. "Mā’ham brahma nirākuryām" means "May I not reject Brahman." The subsequent phrase "mā mā brahma nirākarod anirākaraṇamastvanirākaraṇaṃ me'stu" is a repeated plea for inseparation between the seeker and Brahman, the Reality that they wish to realize or recognize. It is essentially a prayer for the devotee to never be ignorant of or deny the ultimate truth of Brahman. The prayer deepens with the plea: "May all the virtues (as described in the Upanishads) of those wise men who dwell in the Ātman (or the Supreme Self) become part of me and reside in me." Thus, we come to understand that this is a humble prayer asking for the physical, mental, and spiritual strength to absorb and live by the teachings of the Upanishads. A prayer that the teachings of the Upanishads be realized and internalized in their very being.

॥ ಪ್ರಥಮೋಽಧ್ಯಾಯಃ ॥ ಓಮಿತ್ಯೇತದಕ್ಷರಮುದ್ಗೀಥಮುಪಾಸೀತ । ಓಮಿತಿ ಹ್ಯುದ್ಗಾಯತಿ ತಸ್ಯೋಪವ್ಯಾಖ್ಯಾನಮ್ ॥ ೧.೧.೧ ॥

ಏಷಾಂ ಭೂತಾನಾಂ ಪೃಥಿವೀ ರಸಃ ಪೃಥಿವ್ಯಾ ಅಪೋ ರಸಃ । ಅಪಾಮೋಷಧಯೋ ರಸ ಓಷಧೀನಾಂ ಪುರುಷೋ ರಸಃ ಪುರುಷಸ್ಯ ವಾಗ್ರಸೋ ವಾಚ ಋಗ್ರಸ ಋಚಃ ಸಾಮ ರಸಃ ಸಾಮ್ನ ಉದ್ಗೀಥೋ ರಸಃ ॥ ೧.೧.೨ ॥

ಸ ಏಷ ರಸಾನಾಂರಸತಮಃ ಪರಮಃ ಪರಾರ್ಧ್ಯೋಽಷ್ಟಮೋ ಯದುದ್ಗೀಥಃ ॥ ೧.೧.೩ ॥

ಕತಮಾ ಕತಮರ್ಕ್ಕತಮತ್ಕತಮತ್ಸಾಮ ಕತಮಃ ಕತಮ ಉದ್ಗೀಥ ಇತಿ ವಿಮೃಷ್ಟಂ ಭವತಿ ॥ ೧.೧.೪ ॥

ವಾಗೇವರ್ಕ್ಪ್ರಾಣಃ ಸಾಮೋಮಿತ್ಯೇತದಕ್ಷರಮುದ್ಗೀಥಃ । ತದ್ವಾ ಏತನ್ಮಿಥುನಂ ಯದ್ವಾಕ್ಚ ಪ್ರಾಣಶ್ಚರ್ಕ್ಚ ಸಾಮ ಚ ॥ ೧.೧.೫ ॥

ತದೇತನ್ಮಿಥುನಮೋಮಿತ್ಯೇತಸ್ಮಿನ್ನಕ್ಷರೇ ಸಂಸೃಜ್ಯತೇ ಯದಾ ವೈ ಮಿಥುನೌ ಸಮಾಗಚ್ಛತ ಆಪಯತೋ ವೈ ತಾವನ್ಯೋನ್ಯಸ್ಯ ಕಾಮಮ್ ॥ ೧.೧.೬ ॥

ಆಪಯಿತಾ ಹ ವೈ ಕಾಮಾನಾಂ ಭವತಿ ಯ ಏತದೇವಂ ವಿದ್ವಾನಕ್ಷರಮುದ್ಗೀಥಮುಪಾಸ್ತೇ ॥ ೧.೧.೭ ॥

ತದ್ವಾ ಏತದನುಜ್ಞಾಕ್ಷರಂ ಯದ್ಧಿ ಕಿಂಚಾನುಜಾನಾತ್ಯೋಮಿತ್ಯೇವ ತದಾಹೈಷೋ ಏವ ಸಮೃದ್ಧಿರ್ಯದನುಜ್ಞಾ ಸಮರ್ಧಯಿತಾ ಹ ವೈ ಕಾಮಾನಾಂ ಭವತಿ ಯ ಏತದೇವಂ ವಿದ್ವಾನಕ್ಷರಮುದ್ಗೀಥಮುಪಾಸ್ತೇ ॥ ೧.೧.೮ ॥

ತೇನೇಯಂ ತ್ರಯೀವಿದ್ಯಾ ವರ್ತತೇ ಓಮಿತ್ಯಾಶ್ರಾವಯತ್ಯೋಮಿತಿ ಶಂಸತ್ಯೋಮಿತ್ಯುದ್ಗಾಯತ್ಯೇತಸ್ಯೈವಾಕ್ಷರಸ್ಯಾಪಚಿತ್ಯೈ ಮಹಿಮ್ನಾ ರಸೇನ ॥ ೧.೧.೯ ॥

ತೇನೋಭೌ ಕುರುತೋ ಯಶ್ಚೈತದೇವಂ ವೇದ ಯಶ್ಚ ನ ವೇದ । ನಾನಾ ತು ವಿದ್ಯಾ ಚಾವಿದ್ಯಾ ಚ ಯದೇವ ವಿದ್ಯಯಾ ಕರೋತಿ ಶ್ರದ್ಧಯೋಪನಿಷದಾ ತದೇವ ವೀರ್ಯವತ್ತರಂ ಭವತೀತಿ ಖಲ್ವೇತಸ್ಯೈವಾಕ್ಷರಸ್ಯೋಪವ್ಯಾಖ್ಯಾನಂ ಭವತಿ ॥ ೧.೧.೧೦ ॥ ॥ ಇತಿ ಪ್ರಥಮಃ ಖಣ್ಡಃ ॥

ದೇವಾಸುರಾ ಹ ವೈ ಯತ್ರ ಸಂಯೇತಿರೇ ಉಭಯೇ ಪ್ರಾಜಾಪತ್ಯಾಸ್ತದ್ಧ ದೇವಾ ಉದ್ಗೀಥಮಾಜಹ್ರುರನೇನೈನಾನಭಿಭವಿಷ್ಯಾಮ ಇತಿ ॥ ೧.೨.೧ ॥

ತೇ ಹ ನಾಸಿಕ್ಯಂ ಪ್ರಾಣಮುದ್ಗೀಥಮುಪಾಸಾಂಚಕ್ರಿರೇ ತಂ ಹಾಸುರಾಃ ಪಾಪ್ಮನಾ ವಿವಿಧುಸ್ತಸ್ಮಾತ್ತೇನೋಭಯಂ ಜಿಘ್ರತಿ ಸುರಭಿ ಚ ದುರ್ಗನ್ಧಿ ಚ ಪಾಪ್ಮನಾ ಹ್ಯೇಷ ವಿದ್ಧಃ ॥ ೧.೨.೨ ॥

ಅಥ ಹ ವಾಚಮುದ್ಗೀಥಮುಪಾಸಾಂಚಕ್ರಿರೇ ತಾಂ ಹಾಸುರಾಃ ಪಾಪ್ಮನಾ ವಿವಿಧುಸ್ತಸ್ಮಾತ್ತಯೋಭಯಂ ವದತಿ ಸತ್ಯಂ ಚಾನೃತಂ ಚ ಪಾಪ್ಮನಾ ಹ್ಯೇಷಾ ವಿದ್ಧಾ ॥ ೧.೨.೩ ॥

ಅಥ ಹ ಚಕ್ಷುರುದ್ಗೀಥಮುಪಾಸಾಂಚಕ್ರಿರೇ ತದ್ಧಾಸುರಾಃ ಪಾಪ್ಮನಾ ವಿವಿಧುಸ್ತಸ್ಮಾತ್ತೇನೋಭಯಂ ಪಶ್ಯತಿ ದರ್ಶನೀಯಂ ಚಾದರ್ಶನೀಯಂ ಚ ಪಾಪ್ಮನಾ ಹ್ಯೇತದ್ವಿದ್ಧಮ್ ॥ ೧.೨.೪ ॥

ಅಥ ಹ ಶ್ರೋತ್ರಮುದ್ಗೀಥಮುಪಾಸಾಂಚಕ್ರಿರೇ ತದ್ಧಾಸುರಾಃ ಪಾಪ್ಮನಾ ವಿವಿಧುಸ್ತಸ್ಮಾತ್ತೇನೋಭಯಂ ಶೃಣೋತಿ ಶ್ರವಣೀಯಂ ಚಾಶ್ರವಣೀಯಂ ಚ ಪಾಪ್ಮನಾ ಹ್ಯೇತದ್ವಿದ್ಧಮ್ ॥ ೧.೨.೫ ॥

ಅಥ ಹ ಮನ ಉದ್ಗೀಥಮುಪಾಸಾಂಚಕ್ರಿರೇ ತದ್ಧಾಸುರಾಃ ಪಾಪ್ಮನಾ ವಿವಿಧುಸ್ತಸ್ಮಾತ್ತೇನೋಭಯಂಸಂಕಲ್ಪತೇ ಸಂಕಲ್ಪನೀಯಂಚ ಚಾಸಂಕಲ್ಪನೀಯಂ ಚ ಪಾಪ್ಮನಾ ಹ್ಯೇತದ್ವಿದ್ಧಮ್ ॥ ೧.೨.೬ ॥

ಅಥ ಹ ಯ ಏವಾಯಂ ಮುಖ್ಯಃ ಪ್ರಾಣಸ್ತಮುದ್ಗೀಥಮುಪಾಸಾಂಚಕ್ರಿರೇ ತಂಹಾಸುರಾ ಋತ್ವಾ ವಿದಧ್ವಂಸುರ್ಯಥಾಶ್ಮಾನಮಾಖಣಮೃತ್ವಾ ವಿಧ್ವಂಸೇತೈವಮ್ ॥ ೧.೨.೭ ॥

ಯಥಾಶ್ಮಾನಮಾಖಣಮೃತ್ವಾ ವಿಧ್ವಂಸತ ಏವಂ ಹೈವ ಸ ವಿಧ್ವಂಸತೇ ಯ ಏವಂವಿದಿ ಪಾಪಂ ಕಾಮಯತೇ ಯಶ್ಚೈನಮಭಿದಾಸತಿ ಸ ಏಷೋಽಶ್ಮಾಖಣಃ ॥ ೧.೨.೮ ॥

ನೈವೈತೇನ ಸುರಭಿ ನ ದುರ್ಗನ್ಧಿ ವಿಜಾನಾತ್ಯಪಹತಪಾಪ್ಮಾ ಹ್ಯೇಷ ತೇನ ಯದಶ್ನಾತಿ ಯತ್ಪಿಬತಿ ತೇನೇತರಾನ್ಪ್ರಾಣಾನವತಿ ಏತಮು ಏವಾನ್ತತೋಽವಿತ್ತ್ವೋತ್ಕ್ರಮತಿ ವ್ಯಾದದಾತ್ಯೇವಾನ್ತತ ಇತಿ ॥ ೧.೨.೯ ॥

ತಂ ಹಾಙ್ಗಿರಾ ಉದ್ಗೀಥಮುಪಾಸಾಂಚಕ್ರ ಏತಮು ಏವಾಙ್ಗಿರಸಂ ಮನ್ಯನ್ತೇಽಙ್ಗಾನಾಂ ಯದ್ರಸಃ ॥ ೧.೨.೧೦ ॥

ತೇನ ತಂ ಹ ಬೃಹಸ್ಪತಿರುದ್ಗೀಥಮುಪಾಸಾಂಚಕ್ರ ಏತಮು ಏವ ಬೃಹಸ್ಪತಿಂ ಮನ್ಯನ್ತೇ ವಾಗ್ಘಿ ಬೃಹತೀ ತಸ್ಯಾ ಏಷ ಪತಿಃ ॥ ೧.೨.೧೧ ॥

ತೇನ ತಂ ಹಾಯಾಸ್ಯ ಉದ್ಗೀಥಮುಪಾಸಾಂಚಕ್ರ ಏತಮು ಏವಾಯಾಸ್ಯಂ ಮನ್ಯನ್ತ ಆಸ್ಯಾದ್ಯದಯತೇ ॥ ೧.೨.೧೨ ॥

ತೇನ ತಂಹ ಬಕೋ ದಾಲ್ಭ್ಯೋ ವಿದಾಂಚಕಾರ । ಸ ಹ ನೈಮಿಶೀಯಾನಾಮುದ್ಗಾತಾ ಬಭೂವ ಸ ಹ ಸ್ಮೈಭ್ಯಃ ಕಾಮಾನಾಗಾಯತಿ ॥ ೧.೨.೧೩ ॥

ಆಗಾತಾ ಹ ವೈ ಕಾಮಾನಾಂ ಭವತಿ ಯ ಏತದೇವಂ ವಿದ್ವಾನಕ್ಷರಮುದ್ಗೀಥಮುಪಾಸ್ತ ಇತ್ಯಧ್ಯಾತ್ಮಮ್ ॥ ೧.೨.೧೪ ॥ ॥ ಇತಿ ದ್ವಿತೀಯಃ ಖಣ್ಡಃ ॥

ಅಥಾಧಿದೈವತಂ ಯ ಏವಾಸೌ ತಪತಿ ತಮುದ್ಗೀಥಮುಪಾಸೀತೋದ್ಯನ್ವಾ ಏಷ ಪ್ರಜಾಭ್ಯ ಉದ್ಗಾಯತಿ । ಉದ್ಯಂಸ್ತಮೋ ಭಯಮಪಹನ್ತ್ಯಪಹನ್ತಾ ಹ ವೈ ಭಯಸ್ಯ ತಮಸೋ ಭವತಿ ಯ ಏವಂ ವೇದ ॥ ೧.೩.೧ ॥

ಸಮಾನ ಉ ಏವಾಯಂ ಚಾಸೌ ಚೋಷ್ಣೋಽಯಮುಷ್ಣೋಽಸೌ ಸ್ವರ ಇತೀಮಮಾಚಕ್ಷತೇ ಸ್ವರ ಇತಿ ಪ್ರತ್ಯಾಸ್ವರ ಇತ್ಯಮುಂ ತಸ್ಮಾದ್ವಾ ಏತಮಿಮಮಮುಂ ಚೋದ್ಗೀಥಮುಪಾಸೀತ ॥ ೧.೩.೨ ॥

ಅಥ ಖಲು ವ್ಯಾನಮೇವೋದ್ಗೀಥಮುಪಾಸೀತ ಯದ್ವೈ ಪ್ರಾಣಿತಿ ಸ ಪ್ರಾಣೋ ಯದಪಾನಿತಿ ಸೋಽಪಾನಃ । ಅಥ ಯಃ ಪ್ರಾಣಾಪಾನಯೋಃ ಸಂಧಿಃ ಸ ವ್ಯಾನೋ ಯೋ ವ್ಯಾನಃ ಸಾ ವಾಕ್ । ತಸ್ಮಾದಪ್ರಾಣನ್ನನಪಾನನ್ವಾಚಮಭಿವ್ಯಾಹರತಿ ॥ ೧.೩.೩ ॥

ಯಾ ವಾಕ್ಸರ್ಕ್ತಸ್ಮಾದಪ್ರಾಣನ್ನನಪಾನನ್ನೃಚಮಭಿವ್ಯಾಹರತಿ ಯರ್ಕ್ತತ್ಸಾಮ ತಸ್ಮಾದಪ್ರಾಣನ್ನನಪಾನನ್ಸಾಮ ಗಾಯತಿ ಯತ್ಸಾಮ ಸ ಉದ್ಗೀಥಸ್ತಸ್ಮಾದಪ್ರಾಣನ್ನನಪಾನನ್ನುದ್ಗಾಯತಿ ॥ ೧.೩.೪ ॥

ಅತೋ ಯಾನ್ಯನ್ಯಾನಿ ವೀರ್ಯವನ್ತಿ ಕರ್ಮಾಣಿ ಯಥಾಗ್ನೇರ್ಮನ್ಥನಮಾಜೇಃ ಸರಣಂ ದೃಢಸ್ಯ ಧನುಷ ಆಯಮನಮಪ್ರಾಣನ್ನನಪಾನಂಸ್ತಾನಿ ಕರೋತ್ಯೇತಸ್ಯ ಹೇತೋರ್ವ್ಯಾನಮೇವೋದ್ಗೀಥಮುಪಾಸೀತ ॥ ೧.೩.೫ ॥

ಅಥ ಖಲೂದ್ಗೀಥಾಕ್ಷರಾಣ್ಯುಪಾಸೀತೋದ್ಗೀಥ ಇತಿ ಪ್ರಾಣ ಏವೋತ್ಪ್ರಾಣೇನ ಹ್ಯುತ್ತಿಷ್ಠತಿ ವಾಗ್ಗೀರ್ವಾಚೋ ಹ ಗಿರ ಇತ್ಯಾಚಕ್ಷತೇಽನ್ನಂ ಥಮನ್ನೇ ಹೀದಂಸರ್ವಂಸ್ಥಿತಮ್ ॥ ೧.೩.೬ ॥

ದ್ಯೌರೇವೋದನ್ತರಿಕ್ಷಂ ಗೀಃ ಪೃಥಿವೀ ಥಮಾದಿತ್ಯ ಏವೋದ್ವಾಯುರ್ಗೀರಗ್ನಿಸ್ಥಂ ಸಾಮವೇದ ಏವೋದ್ಯಜುರ್ವೇದೋ ಗೀರೃಗ್ವೇದಸ್ಥಂ ದುಗ್ಧೇಽಸ್ಮೈ ವಾಗ್ದೋಹಂ ಯೋ ವಾಚೋ ದೋಹೋಽನ್ನವಾನನ್ನಾದೋ ಭವತಿ ಯ ಏತಾನ್ಯೇವಂ ವಿದ್ವಾನುದ್ಗೀಥಾಕ್ಷರಾಣ್ಯುಪಾಸ್ತ ಉದ್ಗೀಥ ಇತಿ ॥ ೧.೩.೭ ॥

ಅಥ ಖಲ್ವಾಶೀಃಸಮೃದ್ಧಿರುಪಸರಣಾನೀತ್ಯುಪಾಸೀತ ಯೇನ ಸಾಮ್ನಾ ಸ್ತೋಷ್ಯನ್ಸ್ಯಾತ್ತತ್ಸಾಮೋಪಧಾವೇತ್ ॥ ೧.೩.೮ ॥

ಯಸ್ಯಾಮೃಚಿ ತಾಮೃಚಂ ಯದಾರ್ಷೇಯಂ ತಮೃಷಿಂ ಯಾಂ ದೇವತಾಮಭಿಷ್ಟೋಷ್ಯನ್ಸ್ಯಾತ್ತಾಂ ದೇವತಾಮುಪಧಾವೇತ್ ॥ ೧.೩.೯ ॥

ಯೇನ ಚ್ಛನ್ದಸಾ ಸ್ತೋಷ್ಯನ್ಸ್ಯಾತ್ತಚ್ಛನ್ದ ಉಪಧಾವೇದ್ಯೇನ ಸ್ತೋಮೇನ ಸ್ತೋಷ್ಯಮಾಣಃ ಸ್ಯಾತ್ತಂಸ್ತೋಮಮುಪಧಾವೇತ್ ॥ ೧.೩.೧೦ ॥

ಯಾಂ ದಿಶಮಭಿಷ್ಟೋಷ್ಯನ್ಸ್ಯಾತ್ತಾಂ ದಿಶಮುಪಧಾವೇತ್ ॥ ೧.೩.೧೧ ॥

ಆತ್ಮಾನಮನ್ತತ ಉಪಸೃತ್ಯ ಸ್ತುವೀತ ಕಾಮಂ ಧ್ಯಾಯನ್ನಪ್ರಮತ್ತೋಽಭ್ಯಾಶೋ ಹ ಯದಸ್ಮೈ ಸ ಕಾಮಃ ಸಮೃಧ್ಯೇತ ಯತ್ಕಾಮಃ ಸ್ತುವೀತೇತಿ ಯತ್ಕಾಮಃ ಸ್ತುವೀತೇತಿ ॥ ೧.೩.೧೨ ॥ ॥ ಇತಿ ತೃತೀಯಃ ಖಣ್ಡಃ ॥

ಓಮಿತ್ಯೇತದಕ್ಷರಮುದ್ಗೀಥಮುಪಾಸೀತೋಮಿತಿ ಹ್ಯುದ್ಗಾಯತಿ ತಸ್ಯೋಪವ್ಯಾಖ್ಯಾನಮ್ ॥ ೧.೪.೧ ॥

ದೇವಾ ವೈ ಮೃತ್ಯೋರ್ಬಿಭ್ಯತಸ್ತ್ರಯೀಂ ವಿದ್ಯಾಂ ಪ್ರಾವಿಶಂಸ್ತೇ ಛನ್ದೋಭಿರಚ್ಛಾದಯನ್ಯದೇಭಿರಚ್ಛಾದಯಂಸ್ತಚ್ಛನ್ದಸಾಂ ಛನ್ದಸ್ತ್ವಮ್ ॥ ೧.೪.೨ ॥

ತಾನು ತತ್ರ ಮೃತ್ಯುರ್ಯಥಾ ಮತ್ಸ್ಯಮುದಕೇ ಪರಿಪಶ್ಯೇದೇವಂ ಪರ್ಯಪಶ್ಯದೃಚಿ ಸಾಮ್ನಿ ಯಜುಷಿ । ತೇ ನು ವಿದಿತ್ವೋರ್ಧ್ವಾ ಋಚಃ ಸಾಮ್ನೋ ಯಜುಷಃ ಸ್ವರಮೇವ ಪ್ರಾವಿಶನ್ ॥ ೧.೪.೩ ॥

ಯದಾ ವಾ ಋಚಮಾಪ್ನೋತ್ಯೋಮಿತ್ಯೇವಾತಿಸ್ವರತ್ಯೇವಂಸಾಮೈವಂ ಯಜುರೇಷ ಉ ಸ್ವರೋ ಯದೇತದಕ್ಷರಮೇತದಮೃತಮಭಯಂ ತತ್ಪ್ರವಿಶ್ಯ ದೇವಾ ಅಮೃತಾ ಅಭಯಾ ಅಭವನ್ ॥ ೧.೪.೪ ॥

ಸ ಯ ಏತದೇವಂ ವಿದ್ವಾನಕ್ಷರಂ ಪ್ರಣೌತ್ಯೇತದೇವಾಕ್ಷರಂ ಸ್ವರಮಮೃತಮಭಯಂ ಪ್ರವಿಶತಿ ತತ್ಪ್ರವಿಶ್ಯ ಯದಮೃತಾ ದೇವಾಸ್ತದಮೃತೋ ಭವತಿ ॥ ೧.೪.೫ ॥ ॥ ಇತಿ ಚತುರ್ಥಃ ಖಣ್ಡಃ ॥

ಅಥ ಖಲು ಯ ಉದ್ಗೀಥಃ ಸ ಪ್ರಣವೋ ಯಃ ಪ್ರಣವಃ ಸ ಉದ್ಗೀಥ ಇತ್ಯಸೌ ವಾ ಆದಿತ್ಯ ಉದ್ಗೀಥ ಏಷ ಪ್ರಣವ ಓಮಿತಿ ಹ್ಯೇಷ ಸ್ವರನ್ನೇತಿ ॥ ೧.೫.೧ ॥

ಏತಮು ಏವಾಹಮಭ್ಯಗಾಸಿಷಂ ತಸ್ಮಾನ್ಮಮ ತ್ವಮೇಕೋಽಸೀತಿ ಹ ಕೌಷೀತಕಿಃ ಪುತ್ರಮುವಾಚ ರಶ್ಮೀಂಸ್ತ್ವಂ ಪರ್ಯಾವರ್ತಯಾದ್ಬಹವೋ ವೈ ತೇ ಭವಿಷ್ಯನ್ತೀತ್ಯಧಿದೈವತಮ್ ॥ ೧.೫.೨ ॥

ಅಥಾಧ್ಯಾತ್ಮಂ ಯ ಏವಾಯಂ ಮುಖ್ಯಃ ಪ್ರಾಣಸ್ತಮುದ್ಗೀಥಮುಪಾಸೀತೋಮಿತಿ ಹ್ಯೇಷ ಸ್ವರನ್ನೇತಿ ॥ ೧.೫.೩ ॥

ಏತಮು ಏವಾಹಮಭ್ಯಗಾಸಿಷಂ ತಸ್ಮಾನ್ಮಮ ತ್ವಮೇಕೋಽಸೀತಿ ಹ ಕೌಷೀತಕಿಃ ಪುತ್ರಮುವಾಚ ಪ್ರಾಣಾಂಸ್ತ್ವಂ ಭೂಮಾನಮಭಿಗಾಯತಾದ್ಬಹವೋ ವೈ ಮೇ ಭವಿಷ್ಯನ್ತೀತಿ ॥ ೧.೫.೪ ॥

ಅಥ ಖಲು ಯ ಉದ್ಗೀಥಃ ಸ ಪ್ರಣವೋ ಯಃ ಪ್ರಣವಃ ಸ ಉದ್ಗೀಥ ಇತಿ ಹೋತೃಷದನಾದ್ಧೈವಾಪಿ ದುರುದ್ಗೀಥಮನುಸಮಾಹರತೀತ್ಯನುಸಮಾಹರತೀತಿ ॥ ೧.೫.೫ ॥ ॥ ಇತಿ ಪಞ್ಚಮಃ ಖಣ್ಡಃ ॥

ಇಯಮೇವರ್ಗಗ್ನಿಃ ಸಾಮ ತದೇತದೇತಸ್ಯಾಮೃಚ್ಯಧ್ಯೂಢಂ ಸಾಮ ತಸ್ಮಾದೃಚ್ಯಧ್ಯೂಢಂಸಾಮ ಗೀಯತ ಇಯಮೇವ ಸಾಗ್ನಿರಮಸ್ತತ್ಸಾಮ ॥ ೧.೬.೧ ॥

ಅನ್ತರಿಕ್ಷಮೇವರ್ಗ್ವಾಯುಃ ಸಾಮ ತದೇತದೇತಸ್ಯಾಮೃಚ್ಯಧ್ಯೂಢಂ ಸಾಮ ತಸ್ಮಾದೃಚ್ಯಧ್ಯೂಢಂ ಸಾಮ ಗೀಯತೇಽನ್ತರಿಕ್ಷಮೇವ ಸಾ ವಾಯುರಮಸ್ತತ್ಸಾಮ ॥ ೧.೬.೨ ॥

ದ್ಯೌರೇವರ್ಗಾದಿತ್ಯಃ ಸಾಮ ತದೇತದೇತಸ್ಯಾಮೃಚ್ಯಧ್ಯೂಢಂ ಸಾಮ ತಸ್ಮಾದೃಚ್ಯಧ್ಯೂಢಂ ಸಾಮ ಗೀಯತೇ ದ್ಯೌರೇವ ಸಾದಿತ್ಯೋಽಮಸ್ತತ್ಸಾಮ ॥ ೧.೬.೩ ॥

ನಕ್ಷತ್ರಾನ್ಯೇವರ್ಕ್ಚನ್ದ್ರಮಾಃ ಸಾಮ ತದೇತದೇತಸ್ಯಾಮೃಚ್ಯಧ್ಯೂಢಂ ಸಾಮ ತಸ್ಮಾದೃಚ್ಯಧ್ಯೂಢಂ ಸಾಮ ಗೀಯತೇ ನಕ್ಷತ್ರಾಣ್ಯೇವ ಸಾ ಚನ್ದ್ರಮಾ ಅಮಸ್ತತ್ಸಾಮ ॥ ೧.೬.೪ ॥

ಅಥ ಯದೇತದಾದಿತ್ಯಸ್ಯ ಶುಕ್ಲಂ ಭಾಃ ಸೈವರ್ಗಥ ಯನ್ನೀಲಂ ಪರಃ ಕೃಷ್ಣಂ ತತ್ಸಾಮ ತದೇತದೇತಸ್ಯಾಮೃಚ್ಯಧ್ಯೂಢಂ ಸಾಮ ತಸ್ಮಾದೃಚ್ಯಧ್ಯೂಢಂ ಸಾಮ ಗೀಯತೇ ॥ ೧.೬.೫ ॥

ಅಥ ಯದೇವೈತದಾದಿತ್ಯಸ್ಯ ಶುಕ್ಲಂ ಭಾಃ ಸೈವ ಸಾಥ ಯನ್ನೀಲಂ ಪರಃ ಕೃಷ್ಣಂ ತದಮಸ್ತತ್ಸಾಮಾಥ ಯ ಏಷೋಽನ್ತರಾದಿತ್ಯೇ ಹಿರಣ್ಮಯಃ ಪುರುಷೋ ದೃಶ್ಯತೇ ಹಿರಣ್ಯಶ್ಮಶ್ರುರ್ಹಿರಣ್ಯಕೇಶ ಆಪ್ರಣಸ್ವಾತ್ಸರ್ವ ಏವ ಸುವರ್ಣಃ ॥ ೧.೬.೬ ॥

ತಸ್ಯ ಯಥಾ ಕಪ್ಯಾಸಂ ಪುಣ್ಡರೀಕಮೇವಮಕ್ಷಿಣೀ ತಸ್ಯೋದಿತಿ ನಾಮ ಸ ಏಷ ಸರ್ವೇಭ್ಯಃ ಪಾಪ್ಮಭ್ಯ ಉದಿತ ಉದೇತಿ ಹ ವೈ ಸರ್ವೇಭ್ಯಃ ಪಾಪ್ಮಭ್ಯೋ ಯ ಏವಂ ವೇದ ॥ ೧.೬.೭ ॥

ತಸ್ಯರ್ಕ್ಚ ಸಾಮ ಚ ಗೇಷ್ಣೌ ತಸ್ಮಾದುದ್ಗೀಥಸ್ತಸ್ಮಾತ್ತ್ವೇವೋದ್ಗಾತೈತಸ್ಯ ಹಿ ಗಾತಾ ಸ ಏಷ ಯೇ ಚಾಮುಷ್ಮಾತ್ಪರಾಞ್ಚೋ ಲೋಕಾಸ್ತೇಷಾಂ ಚೇಷ್ಟೇ ದೇವಕಾಮಾನಾಂ ಚೇತ್ಯಧಿದೈವತಮ್ ॥ ೧.೬.೮ ॥ ॥ ಇತಿ ಷಷ್ಠಃ ಖಣ್ಡಃ ॥

ಅಥಾಧ್ಯಾತ್ಮಂ ವಾಗೇವರ್ಕ್ಪ್ರಾಣಃ ಸಾಮ ತದೇತದೇತಸ್ಯಾಮೃಚ್ಯಧ್ಯೂಢಂ ಸಾಮ ತಸ್ಮಾದೃಚ್ಯಧ್ಯೂಢಂಸಾಮ ಗೀಯತೇ। ವಾಗೇವ ಸಾ ಪ್ರಾಣೋಽಮಸ್ತತ್ಸಾಮ ॥ ೧.೭.೧ ॥

ಚಕ್ಷುರೇವರ್ಗಾತ್ಮಾ ಸಾಮ ತದೇತದೇತಸ್ಯಾಮೃಚ್ಯಧ್ಯೂಢಂಸಾಮ ತಸ್ಮಾದೃಚ್ಯಧ್ಯೂಢಂಸಾಮ ಗೀಯತೇ । ಚಕ್ಷುರೇವ ಸಾತ್ಮಾಮಸ್ತತ್ಸಾಮ ॥ ೧.೭.೨ ॥

ಶ್ರೋತ್ರಮೇವರ್ಙ್ಮನಃ ಸಾಮ ತದೇತದೇತಸ್ಯಾಮೃಚ್ಯಧ್ಯೂಢಂಸಾಮ ತಸ್ಮಾದೃಚ್ಯಧ್ಯೂಢಂಸಾಮ ಗೀಯತೇ । ಶ್ರೋತ್ರಮೇವ ಸಾ ಮನೋಽಮಸ್ತತ್ಸಾಮ ॥ ೧.೭.೩ ॥

ಅಥ ಯದೇತದಕ್ಷ್ಣಃ ಶುಕ್ಲಂ ಭಾಃ ಸೈವರ್ಗಥ ಯನ್ನೀಲಂ ಪರಃ ಕೃಷ್ಣಂ ತತ್ಸಾಮ ತದೇತದೇತಸ್ಯಾಮೃಚ್ಯಧ್ಯೂಢಂಸಾಮ ತಸ್ಮಾದೃಚ್ಯಧ್ಯೂಢಂಸಾಮ ಗೀಯತೇ । ಅಥ ಯದೇವೈತದಕ್ಷ್ಣಃ ಶುಕ್ಲಂ ಭಾಃ ಸೈವ ಸಾಥ ಯನ್ನೀಲಂ ಪರಃ ಕೃಷ್ಣಂ ತದಮಸ್ತತ್ಸಾಮ ॥ ೧.೭.೪ ॥

ಅಥ ಯ ಏಷೋಽನ್ತರಕ್ಷಿಣಿ ಪುರುಷೋ ದೃಶ್ಯತೇ ಸೈವರ್ಕ್ತತ್ಸಾಮ ತದುಕ್ಥಂ ತದ್ಯಜುಸ್ತದ್ಬ್ರಹ್ಮ ತಸ್ಯೈತಸ್ಯ ತದೇವ ರೂಪಂ ಯದಮುಷ್ಯ ರೂಪಂ ಯಾವಮುಷ್ಯ ಗೇಷ್ಣೌ ತೌ ಗೇಷ್ಣೌ ಯನ್ನಾಮ ತನ್ನಾಮ ॥ ೧.೭.೫ ॥

ಸ ಏಷ ಯೇ ಚೈತಸ್ಮಾದರ್ವಾಞ್ಚೋ ಲೋಕಾಸ್ತೇಷಾಂ ಚೇಷ್ಟೇ ಮನುಷ್ಯಕಾಮಾನಾಂ ಚೇತಿ ತದ್ಯ ಇಮೇ ವೀಣಾಯಾಂ ಗಾಯನ್ತ್ಯೇತಂ ತೇ ಗಾಯನ್ತಿ ತಸ್ಮಾತ್ತೇ ಧನಸನಯಃ ॥ ೧.೭.೬ ॥

ಅಥ ಯ ಏತದೇವಂ ವಿದ್ವಾನ್ಸಾಮ ಗಾಯತ್ಯುಭೌ ಸ ಗಾಯತಿ ಸೋಽಮುನೈವ ಸ ಏಷ ಚಾಮುಷ್ಮಾತ್ಪರಾಞ್ಚೋ ಲೋಕಾಸ್ತಾಂಶ್ಚಾಪ್ನೋತಿ ದೇವಕಾಮಾಂಶ್ಚ ॥ ೧.೭.೭ ॥

ಅಥಾನೇನೈವ ಯೇ ಚೈತಸ್ಮಾದರ್ವಾಞ್ಚೋ ಲೋಕಾಸ್ತಾಂಶ್ಚಾಪ್ನೋತಿ ಮನುಷ್ಯಕಾಮಾಂಶ್ಚ ತಸ್ಮಾದು ಹೈವಂವಿದುದ್ಗಾತಾ ಬ್ರೂಯಾತ್ ॥ ೧.೭.೮ ॥

ಕಂ ತೇ ಕಾಮಮಾಗಾಯಾನೀತ್ಯೇಷ ಹ್ಯೇವ ಕಾಮಾಗಾನಸ್ಯೇಷ್ಟೇ ಯ ಏವಂ ವಿದ್ವಾನ್ಸಾಮ ಗಾಯತಿ ಸಾಮ ಗಾಯತಿ ॥ ೧.೭.೯ ॥ ॥ ಇತಿ ಸಪ್ತಮಃ ಖಣ್ಡಃ ॥

ತ್ರಯೋ ಹೋದ್ಗೀಥೇ ಕುಶಲಾ ಬಭೂವುಃ ಶಿಲಕಃ ಶಾಲಾವತ್ಯಶ್ಚೈಕಿತಾಯನೋ ದಾಲ್ಭ್ಯಃ ಪ್ರವಾಹಣೋ ಜೈವಲಿರಿತಿ ತೇ ಹೋಚುರುದ್ಗೀಥೇ ವೈ ಕುಶಲಾಃ ಸ್ಮೋ ಹನ್ತೋದ್ಗೀಥೇ ಕಥಾಂ ವದಾಮ ಇತಿ ॥ ೧.೮.೧ ॥

ತಥೇತಿ ಹ ಸಮುಪವಿವಿಶುಃ ಸ ಹ ಪ್ರಾವಹಣೋ ಜೈವಲಿರುವಾಚ ಭಗವನ್ತಾವಗ್ರೇ ವದತಾಂ ಬ್ರಾಹ್ಮಣಯೋರ್ವದತೋರ್ವಾಚಂ ಶ್ರೋಷ್ಯಾಮೀತಿ ॥ ೧.೮.೨ ॥

ಸ ಹ ಶಿಲಕಃ ಶಾಲಾವತ್ಯಶ್ಚೈಕಿತಾಯನಂ ದಾಲ್ಭ್ಯಮುವಾಚ ಹನ್ತ ತ್ವಾ ಪೃಚ್ಛಾನೀತಿ ಪೃಚ್ಛೇತಿ ಹೋವಾಚ ॥ ೧.೮.೩ ॥

ಕಾ ಸಾಮ್ನೋ ಗತಿರಿತಿ ಸ್ವರ ಇತಿ ಹೋವಾಚ ಸ್ವರಸ್ಯ ಕಾ ಗತಿರಿತಿ ಪ್ರಾಣ ಇತಿ ಹೋವಾಚ ಪ್ರಾಣಸ್ಯ ಕಾ ಗತಿರಿತ್ಯನ್ನಮಿತಿ ಹೋವಾಚಾನ್ನಸ್ಯ ಕಾ ಗತಿರಿತ್ಯಾಪ ಇತಿ ಹೋವಾಚ ॥ ೧.೮.೪ ॥

ಅಪಾಂ ಕಾ ಗತಿರಿತ್ಯಸೌ ಲೋಕ ಇತಿ ಹೋವಾಚಾಮುಷ್ಯ ಲೋಕಸ್ಯ ಕಾ ಗತಿರಿತಿ ನ ಸ್ವರ್ಗಂ ಲೋಕಮಿತಿ ನಯೇದಿತಿ ಹೋವಾಚ ಸ್ವರ್ಗಂ ವಯಂ ಲೋಕಂ ಸಾಮಾಭಿಸಂಸ್ಥಾಪಯಾಮಃ ಸ್ವರ್ಗಸಂಸ್ತಾವಂಹಿ ಸಾಮೇತಿ ॥ ೧.೮.೫ ॥

ತಂ ಹ ಶಿಲಕಃ ಶಾಲಾವತ್ಯಶ್ಚೈಕಿತಾಯನಂ ದಾಲ್ಭ್ಯಮುವಾಚಾಪ್ರತಿಷ್ಠಿತಂ ವೈ ಕಿಲ ತೇ ದಾಲ್ಭ್ಯ ಸಾಮ ಯಸ್ತ್ವೇತರ್ಹಿ ಬ್ರೂಯಾನ್ಮೂರ್ಧಾ ತೇ ವಿಪತಿಷ್ಯತೀತಿ ಮೂರ್ಧಾ ತೇ ವಿಪತೇದಿತಿ ॥ ೧.೮.೬ ॥

ಹನ್ತಾಹಮೇತದ್ಭಗವತೋ ವೇದಾನೀತಿ ವಿದ್ಧೀತಿ ಹೋವಾಚಾಮುಷ್ಯ ಲೋಕಸ್ಯ ಕಾ ಗತಿರಿತ್ಯಯಂ ಲೋಕ ಇತಿ ಹೋವಾಚಾಸ್ಯ ಲೋಕಸ್ಯ ಕಾ ಗತಿರಿತಿ ನ ಪ್ರತಿಷ್ಠಾಂ ಲೋಕಮಿತಿ ನಯೇದಿತಿ ಹೋವಾಚ ಪ್ರತಿಷ್ಠಾಂ ವಯಂ ಲೋಕಂ ಸಾಮಾಭಿಸಂಸ್ಥಾಪಯಾಮಃ ಪ್ರತಿಷ್ಠಾಸಂಸ್ತಾವಂ ಹಿ ಸಾಮೇತಿ ॥ ೧.೮.೭ ॥

ತಂ ಹ ಪ್ರವಾಹಣೋ ಜೈವಲಿರುವಾಚಾನ್ತವದ್ವೈ ಕಿಲ ತೇ ಶಾಲಾವತ್ಯ ಸಾಮ ಯಸ್ತ್ವೇತರ್ಹಿ ಬ್ರೂಯಾನ್ಮೂರ್ಧಾ ತೇ ವಿಪತಿಷ್ಯತೀತಿ ಮೂರ್ಧಾ ತೇ ವಿಪತೇದಿತಿ ಹನ್ತಾಹಮೇತದ್ಭಗವತೋ ವೇದಾನೀತಿ ವಿದ್ಧೀತಿ ಹೋವಾಚ ॥ ೧.೮.೮ ॥ ॥ ಇತಿ ಅಷ್ಟಮಃ ಖಣ್ಡಃ ॥

ಅಸ್ಯ ಲೋಕಸ್ಯ ಕಾ ಗತಿರಿತ್ಯಾಕಾಶ ಇತಿ ಹೋವಾಚ ಸರ್ವಾಣಿ ಹ ವಾ ಇಮಾನಿ ಭೂತಾನ್ಯಾಕಾಶಾದೇವ ಸಮುತ್ಪದ್ಯನ್ತ ಆಕಾಶಂ ಪ್ರತ್ಯಸ್ತಂ ಯನ್ತ್ಯಾಕಾಶೋ ಹ್ಯೇವೈಭ್ಯೋ ಜ್ಯಾಯಾನಕಾಶಃ ಪರಾಯಣಮ್ ॥ ೧.೯.೧ ॥

ಸ ಏಷ ಪರೋವರೀಯಾನುದ್ಗೀಥಃ ಸ ಏಷೋಽನನ್ತಃ ಪರೋವರೀಯೋ ಹಾಸ್ಯ ಭವತಿ ಪರೋವರೀಯಸೋ ಹ ಲೋಕಾಞ್ಜಯತಿ ಯ ಏತದೇವಂ ವಿದ್ವಾನ್ಪರೋವರೀಯಾಂಸಮುದ್ಗೀಥಮುಪಾಸ್ತೇ ॥ ೧.೯.೨ ॥

ತಂ ಹೈತಮತಿಧನ್ವಾ ಶೌನಕ ಉದರಶಾಣ್ಡಿಲ್ಯಾಯೋಕ್ತ್ವೋವಾಚ ಯಾವತ್ತ ಏನಂ ಪ್ರಜಾಯಾಮುದ್ಗೀಥಂ ವೇದಿಷ್ಯನ್ತೇ ಪರೋವರೀಯೋ ಹೈಭ್ಯಸ್ತಾವದಸ್ಮಿಁಲ್ಲೋಕೇ ಜೀವನಂ ಭವಿಷ್ಯತಿ ॥ ೧.೯.೩ ॥

ತಥಾಮುಷ್ಮಿಁಲ್ಲೋಕೇ ಲೋಕ ಇತಿ ಸ ಯ ಏತಮೇವಂ ವಿದ್ವಾನುಪಾಸ್ತೇ ಪರೋವರೀಯ ಏವ ಹಾಸ್ಯಾಸ್ಮಿಁಲ್ಲೋಕೇ ಜೀವನಂ ಭವತಿ ತಥಾಮುಷ್ಮಿಁಲ್ಲೋಕೇ ಲೋಕ ಇತಿ ಲೋಕೇ ಲೋಕ ಇತಿ ॥ ೧.೯.೪ ॥ ॥ ಇತಿ ನವಮಃ ಖಣ್ಡಃ ॥

ಮಟಚೀಹತೇಷು ಕುರುಷ್ವಾಟಿಕ್ಯಾ ಸಹ ಜಾಯಯೋಷಸ್ತಿರ್ಹ ಚಾಕ್ರಾಯಣ ಇಭ್ಯಗ್ರಾಮೇ ಪ್ರದ್ರಾಣಕ ಉವಾಸ ॥ ೧.೧೦.೧ ॥

ಸ ಹೇಭ್ಯಂ ಕುಲ್ಮಾಷಾನ್ಖಾದನ್ತಂ ಬಿಭಿಕ್ಷೇ ತಂ ಹೋವಾಚ । ನೇತೋಽನ್ಯೇ ವಿದ್ಯನ್ತೇ ಯಚ್ಚ ಯೇ ಮ ಇಮ ಉಪನಿಹಿತಾ ಇತಿ ॥ ೧.೧೦.೨ ॥

ಏತೇಷಾಂ ಮೇ ದೇಹೀತಿ ಹೋವಾಚ ತಾನಸ್ಮೈ ಪ್ರದದೌ ಹನ್ತಾನುಪಾನಮಿತ್ಯುಚ್ಛಿಷ್ಟಂ ವೈ ಮೇ ಪೀತಂಸ್ಯಾದಿತಿ ಹೋವಾಚ ॥ ೧.೧೦.೩ ॥

ನ ಸ್ವಿದೇತೇಽಪ್ಯುಚ್ಛಿಷ್ಟಾ ಇತಿ ನ ವಾ ಅಜೀವಿಷ್ಯಮಿಮಾನಖಾದನ್ನಿತಿ ಹೋವಾಚ ಕಾಮೋ ಮ ಉದಪಾನಮಿತಿ ॥ ೧.೧೦.೪ ॥

ಸ ಹ ಖಾದಿತ್ವಾತಿಶೇಷಾಞ್ಜಾಯಾಯಾ ಆಜಹಾರ ಸಾಗ್ರ ಏವ ಸುಭಿಕ್ಷಾ ಬಭೂವ ತಾನ್ಪ್ರತಿಗೃಹ್ಯ ನಿದಧೌ ॥ ೧.೧೦.೫ ॥

ಸ ಹ ಪ್ರಾತಃ ಸಂಜಿಹಾನ ಉವಾಚಯದ್ಬತಾನ್ನಸ್ಯ ಲಭೇಮಹಿ ಲಭೇಮಹಿ ಧನಮಾತ್ರಾಂರಾಜಾಸೌ ಯಕ್ಷ್ಯತೇ ಸ ಮಾ ಸರ್ವೈರಾರ್ತ್ವಿಜ್ಯೈರ್ವೃಣೀತೇತಿ ॥ ೧.೧೦.೬ ॥

ತಂ ಜಾಯೋವಾಚ ಹನ್ತ ಪತ ಇಮ ಏವ ಕುಲ್ಮಾಷಾ ಇತಿ ತಾನ್ಖಾದಿತ್ವಾಮುಂ ಯಜ್ಞಂ ವಿತತಮೇಯಾಯ ॥ ೧.೧೦.೭ ॥

ತತ್ರೋದ್ಗಾತೄನಾಸ್ತಾವೇ ಸ್ತೋಷ್ಯಮಾಣಾನುಪೋಪವಿವೇಶ ಸ ಹ ಪ್ರಸ್ತೋತಾರಮುವಾಚ ॥ ೧.೧೦.೮ ॥

ಪ್ರಸ್ತೋತರ್ಯಾ ದೇವತಾ ಪ್ರಸ್ತಾವಮನ್ವಾಯತ್ತಾ ತಾಂ ಚೇದವಿದ್ವಾನ್ಪ್ರಸ್ತೋಷ್ಯಸಿ ಮೂರ್ಧಾ ತೇ ವಿಪತಿಷ್ಯತೀತಿ ॥ ೧.೧೦.೯ ॥

ಏವಮೇವೋದ್ಗಾತಾರಮುವಾಚೋದ್ಗಾತರ್ಯಾ ದೇವತೋದ್ಗೀಥಮನ್ವಾಯತ್ತಾ ತಾಂ ಚೇದವಿದ್ವಾನುದ್ಗಾಸ್ಯಸಿ ಮೂರ್ಧಾ ತೇ ವಿಪತಿಷ್ಯತೀತಿ ॥ ೧.೧೦.೧೦ ॥

ಏವಮೇವ ಪ್ರತಿಹರ್ತಾರಮುವಾಚ ಪ್ರತಿಹರ್ತರ್ಯಾ ದೇವತಾ ಪ್ರತಿಹಾರಮನ್ವಾಯತ್ತಾ ತಾಂ ಚೇದವಿದ್ವಾನ್ಪ್ರತಿಹರಿಷ್ಯಸಿ ಮೂರ್ಧಾ ತೇ ವಿಪತಿಷ್ಯತೀತಿ ತೇ ಹ ಸಮಾರತಾಸ್ತೂಷ್ಣೀಮಾಸಾಂಚಕ್ರಿರೇ ॥ ೧.೧೦.೧೧ ॥ ॥ ಇತಿ ದಶಮಃ ಖಣ್ಡಃ ॥

ಅಥ ಹೈನಂ ಯಜಮಾನ ಉವಾಚಭಗವನ್ತಂ ವಾ ಅಹಂ ವಿವಿದಿಷಾಣೀತ್ಯುಷಸ್ತಿರಸ್ಮಿ ಚಾಕ್ರಾಯಣ ಇತಿ ಹೋವಾಚ ॥ ೧.೧೧.೧ ॥

ಸ ಹೋವಾಚ ಭಗವನ್ತಂ ವಾ ಅಹಮೇಭಿಃ ಸರ್ವೈರಾರ್ತ್ವಿಜ್ಯೈಃ ಪರ್ಯೈಷಿಷಂ ಭಗವತೋ ವಾ ಅಹಮವಿತ್ತ್ಯಾನ್ಯಾನವೃಷಿ ॥ ೧.೧೧.೨ ॥

ಭಗವಾಂಸ್ತ್ವೇವ ಮೇ ಸರ್ವೈರಾರ್ತ್ವಿಜ್ಯೈರಿತಿ ತಥೇತ್ಯಥ ತರ್ಹ್ಯೇತ ಏವ ಸಮತಿಸೃಷ್ಟಾಃ ಸ್ತುವತಾಂ ಯಾವತ್ತ್ವೇಭ್ಯೋ ಧನಂ ದದ್ಯಾಸ್ತಾವನ್ಮಮ ದದ್ಯಾ ಇತಿ ತಥೇತಿ ಹ ಯಜಮಾನ ಉವಾಚ॥ ೧.೧೧.೩ ॥

ಅಥ ಹೈನಂ ಪ್ರಸ್ತೋತೋಪಸಸಾದ ಪ್ರಸ್ತೋತರ್ಯಾ ದೇವತಾ ಪ್ರಸ್ತಾವಮನ್ವಾಯತ್ತಾ ತಾಂ ಚೇದವಿದ್ವಾನ್ಪ್ರಸ್ತೋಷ್ಯಸಿ ಮೂರ್ಧಾ ತೇ ವಿಪತಿಷ್ಯತೀತಿ ಮಾ ಭಗವಾನವೋಚತ್ಕತಮಾ ಸಾ ದೇವತೇತಿ ॥ ೧.೧೧.೪ ॥

ಪ್ರಾಣ ಇತಿ ಹೋವಾಚ ಸರ್ವಾಣಿ ಹ ವಾ ಇಮಾನಿ ಭೂತಾನಿ ಪ್ರಾಣಮೇವಾಭಿಸಂವಿಶನ್ತಿ ಪ್ರಾಣಮಭ್ಯುಜ್ಜಿಹತೇ ಸೈಷಾ ದೇವತಾ ಪ್ರಸ್ತಾವಮನ್ವಾಯತ್ತಾ ತಾಂ ಚೇದವಿದ್ವಾನ್ಪ್ರಾಸ್ತೋಷ್ಯೋ ಮೂರ್ಧಾ ತೇ ವ್ಯಪತಿಷ್ಯತ್ತಥೋಕ್ತಸ್ಯ ಮಯೇತಿ ॥ ೧.೧೧.೫ ॥

ಅಥ ಹೈನಮುದ್ಗಾತೋಪಸಸಾದೋದ್ಗಾತರ್ಯಾ ದೇವತೋದ್ಗೀಥಮನ್ವಾಯತ್ತಾ ತಾಂ ಚೇದವಿದ್ವಾನುದ್ಗಾಸ್ಯಸಿ ಮೂರ್ಧಾ ತೇ ವಿಪತಿಷ್ಯತೀತಿ ಮಾ ಭಗವಾನವೋಚತ್ಕತಮಾ ಸಾ ದೇವತೇತಿ ॥ ೧.೧೧.೬ ॥

ಆದಿತ್ಯ ಇತಿ ಹೋವಾಚ ಸರ್ವಾಣಿ ಹ ವಾ ಇಮಾನಿ ಭೂತಾನ್ಯಾದಿತ್ಯಮುಚ್ಚೈಃ ಸನ್ತಂ ಗಾಯನ್ತಿ ಸೈಷಾ ದೇವತೋದ್ಗೀಥಮನ್ವಾಯತ್ತಾ ತಾಂ ಚೇದವಿದ್ವಾನುದಗಾಸ್ಯೋ ಮೂರ್ಧಾ ತೇ ವ್ಯಪತಿಷ್ಯತ್ತಥೋಕ್ತಸ್ಯ ಮಯೇತಿ ॥ ೧.೧೧.೭ ॥

ಅಥ ಹೈನಂ ಪ್ರತಿಹರ್ತೋಪಸಸಾದ ಪ್ರತಿಹರ್ತರ್ಯಾ ದೇವತಾ ಪ್ರತಿಹಾರಮನ್ವಾಯತ್ತಾ ತಾಂ ಚೇದವಿದ್ವಾನ್ಪ್ರತಿಹರಿಷ್ಯಸಿ ಮೂರ್ಧಾ ತೇ ವಿಪತಿಷ್ಯತೀತಿ ಮಾ ಭಗವಾನವೋಚತ್ಕತಮಾ ಸಾ ದೇವತೇತಿ ॥ ೧.೧೧.೮ ॥

ಅನ್ನಮಿತಿ ಹೋವಾಚ ಸರ್ವಾಣಿ ಹ ವಾ ಇಮಾನಿ ಭೂತನ್ಯನ್ನಮೇವ ಪ್ರತಿಹರಮಾಣಾನಿ ಜೀವನ್ತಿ ಸೈಷಾ ದೇವತಾ ಪ್ರತಿಹಾರಮನ್ವಾಯತ್ತಾ ತಾಂ ಚೇದವಿದ್ವಾನ್ಪ್ರತ್ಯಹರಿಷ್ಯೋ ಮೂರ್ಧಾ ತೇ ವ್ಯಪತಿಷ್ಯತ್ತಥೋಕ್ತಸ್ಯ ಮಯೇತಿ ತಥೋಕ್ತಸ್ಯ ಮಯೇತಿ ॥ ೧.೧೧.೯ ॥ ॥ ಇತಿ ಏಕಾದಶಃ ಖಣ್ಡಃ ॥

ಅಥಾತಃ ಶೌವ ಉದ್ಗೀಥಸ್ತದ್ಧ ಬಕೋ ದಾಲ್ಭ್ಯೋ ಗ್ಲಾವೋ ವಾ ಮೈತ್ರೇಯಃ ಸ್ವಾಧ್ಯಾಯಮುದ್ವವ್ರಾಜ ॥ ೧.೧೨.೧ ॥

ತಸ್ಮೈ ಶ್ವಾ ಶ್ವೇತಃ ಪ್ರಾದುರ್ಬಭೂವ ತಮನ್ಯೇ ಶ್ವಾನ ಉಪಸಮೇತ್ಯೋಚುರನ್ನಂ ನೋ ಭಗವಾನಾಗಾಯತ್ವಶನಾಯಾಮವಾ ಇತಿ ॥ ೧.೧೨.೨ ॥

ತಾನ್ಹೋವಾಚೇಹೈವ ಮಾ ಪ್ರಾತರುಪಸಮೀಯಾತೇತಿ ತದ್ಧ ಬಕೋ ದಾಲ್ಭ್ಯೋ ಗ್ಲಾವೋ ವಾ ಮೈತ್ರೇಯಃ ಪ್ರತಿಪಾಲಯಾಂಚಕಾರ ॥ ೧.೧೨.೩ ॥

ತೇ ಹ ಯಥೈವೇದಂ ಬಹಿಷ್ಪವಮಾನೇನ ಸ್ತೋಷ್ಯಮಾಣಾಃ ಸಂರಬ್ಧಾಃ ಸರ್ಪನ್ತೀತ್ಯೇವಮಾಸಸೃಪುಸ್ತೇ ಹ ಸಮುಪವಿಶ್ಯ ಹಿಂ ಚಕ್ರುಃ ॥ ೧.೧೨.೪ ॥

ಓ೩ಮದಾ೩ಮೋಂ೩ಪಿಬಾ೩ಮೋಂ೩ ದೇವೋ ವರುಣಃ ಪ್ರಜಪತಿಃ ಸವಿತಾ೨ನ್ನಮಿಹಾ೨ಹರದನ್ನಪತೇ೩ಽನ್ನಮಿಹಾ ೨ಹರಾ೨ಹರೋ೩ಮಿತಿ ॥ ೧.೧೨.೫ ॥ ॥ ಇತಿ ದ್ವಾದಶಃ ಖಣ್ಡಃ ॥

ಅಯಂ ವಾವ ಲೋಕೋ ಹಾಉಕಾರಃ ವಾಯುರ್ಹಾಇಕಾರಶ್ಚನ್ದ್ರಮಾ ಅಥಕಾರಃ । ಆತ್ಮೇಹಕಾರೋಽಗ್ನಿರೀಕಾರಃ ॥ ೧.೧೩.೧ ॥

ಆದಿತ್ಯ ಊಕಾರೋ ನಿಹವ ಏಕಾರೋ ವಿಶ್ವೇ ದೇವಾ ಔಹೋಯಿಕಾರಃ ಪ್ರಜಪತಿರ್ಹಿಂಕಾರಃ ಪ್ರಾಣಃ ಸ್ವರೋಽನ್ನಂ ಯಾ ವಾಗ್ವಿರಾಟ್ ॥ ೧.೧೩.೨ ॥

ಅನಿರುಕ್ತಸ್ತ್ರಯೋದಶಃ ಸ್ತೋಭಃ ಸಂಚರೋ ಹುಂಕಾರಃ ॥ ೧.೧೩.೩ ॥

ದುಗ್ಧೇಽಸ್ಮೈ ವಾಗ್ದೋಹಂ ಯೋ ವಾಚೋ ದೋಹೋಽನ್ನವಾನನ್ನಾದೋ ಭವತಿ ಯ ಏತಾಮೇವಂಸಾಮ್ನಾಮುಪನಿಷದಂ ವೇದೋಪನಿಷದಂ ವೇದೇತಿ ॥ ೧.೧೩.೪ ॥ ॥ ಇತಿ ತ್ರಯೋದಶಃ ಖಣ್ಡಃ ॥ ॥ ಇತಿ ಪ್ರಥಮೋಽಧ್ಯಾಯಃ ॥

॥ ದ್ವಿತೀಯೋಽಧ್ಯಾಯಃ ॥ ಸಮಸ್ತಸ್ಯ ಖಲು ಸಾಮ್ನ ಉಪಾಸನಂ ಸಾಧು ಯತ್ಖಲು ಸಾಧು ತತ್ಸಾಮೇತ್ಯಾಚಕ್ಷತೇ ಯದಸಾಧು ತದಸಾಮೇತಿ ॥ ೨.೧.೧ ॥

ತದುತಾಪ್ಯಾಹುಃ ಸಾಮ್ನೈನಮುಪಾಗಾದಿತಿ ಸಾಧುನೈನಮುಪಾಗಾದಿತ್ಯೇವ ತದಾಹುರಸಾಮ್ನೈನಮುಪಾಗಾದಿತ್ಯಸಾಧುನೈನಮುಪಗಾದಿತ್ಯೇವ ತದಾಹುಃ ॥ ೨.೧.೨ ॥

ಅಥೋತಾಪ್ಯಾಹುಃ ಸಾಮ ನೋ ಬತೇತಿ ಯತ್ಸಾಧು ಭವತಿ ಸಾಧು ಬತೇತ್ಯೇವ ತದಾಹುರಸಾಮ ನೋ ಬತೇತಿ ಯದಸಾಧು ಭವತ್ಯಸಾಧು ಬತೇತ್ಯೇವ ತದಾಹುಃ ॥ ೨.೧.೩ ॥

ಸ ಯ ಏತದೇವಂ ವಿದ್ವಾನಸಾಧು ಸಾಮೇತ್ಯುಪಾಸ್ತೇಽಭ್ಯಾಶೋ ಹ ಯದೇನಂ ಸಾಧವೋ ಧರ್ಮಾ ಆ ಚ ಗಚ್ಛೇಯುರುಪ ಚ ನಮೇಯುಃ ॥ ೨.೧.೪ ॥ ॥ ಇತಿ ಪ್ರಥಮಃ ಖಣ್ಡಃ ॥

ಲೋಕೇಷು ಪಞ್ಚವಿಧಂ ಸಾಮೋಪಾಸೀತ ಪೃಥಿವೀ ಹಿಂಕಾರಃ । ಅಗ್ನಿಃ ಪ್ರಸ್ತಾವೋಽನ್ತರಿಕ್ಷಮುದ್ಗೀಥ ಆದಿತ್ಯಃ ಪ್ರತಿಹಾರೋ ದ್ಯೌರ್ನಿಧನಮಿತ್ಯೂರ್ಧ್ವೇಷು ॥ ೨.೨.೧ ॥

ಅಥಾವೃತ್ತೇಷು ದ್ಯೌರ್ಹಿಂಕಾರ ಆದಿತ್ಯಃ ಪ್ರಸ್ತಾವೋಽನ್ತರಿಕ್ಷಮುದ್ಗೀಥೋಽಗ್ನಿಃ ಪ್ರತಿಹಾರಃ ಪೃಥಿವೀ ನಿಧನಮ್ ॥ ೨.೨.೨ ॥

ಕಲ್ಪನ್ತೇ ಹಾಸ್ಮೈ ಲೋಕಾ ಊರ್ಧ್ವಾಶ್ಚಾವೃತ್ತಾಶ್ಚ ಯ ಏತದೇವಂ ವಿದ್ವಾಁಲ್ಲೋಕೇಷು ಪಞ್ಚವಿಧಂ ಸಾಮೋಪಾಸ್ತೇ ॥ ೨.೨.೩ ॥ ॥ ಇತಿ ದ್ವಿತೀಯಃ ಖಣ್ಡಃ ॥

ವೃಷ್ಟೌ ಪಞ್ಚವಿಧಂ ಸಾಮೋಪಾಸೀತ ಪುರೋವಾತೋ ಹಿಂಕಾರೋ ಮೇಘೋ ಜಾಯತೇ ಸ ಪ್ರಸ್ತಾವೋ ವರ್ಷತಿ ಸ ಉದ್ಗೀಥೋ ವಿದ್ಯೋತತೇ ಸ್ತನಯತಿ ಸ ಪ್ರತಿಹಾರ ಉದ್ಗೃಹ್ಣಾತಿ ತನ್ನಿಧನಮ್ ॥ ೨.೩.೧ ॥

ವರ್ಷತಿ ಹಾಸ್ಮೈ ವರ್ಷಯತಿ ಹ ಯ ಏತದೇವಂ ವಿದ್ವಾನ್ವೃಷ್ಟೌ ಪಞ್ಚವಿಧಂಸಾಮೋಪಾಸ್ತೇ ॥ ೨.೩.೨ ॥ ॥ ಇತಿ ತೃತೀಯಃ ಖಣ್ಡಃ ॥

ಸರ್ವಾಸ್ವಪ್ಸು ಪಞ್ಚವಿಧಂಸಾಮೋಪಾಸೀತ ಮೇಘೋ ಯತ್ಸಮ್ಪ್ಲವತೇ ಸ ಹಿಂಕಾರೋ ಯದ್ವರ್ಷತಿ ಸ ಪ್ರಸ್ತಾವೋ ಯಾಃ ಪ್ರಾಚ್ಯಃ ಸ್ಯನ್ದನ್ತೇ ಸ ಉದ್ಗೀಥೋ ಯಾಃ ಪ್ರತೀಚ್ಯಃ ಸ ಪ್ರತಿಹಾರಃ ಸಮುದ್ರೋ ನಿಧನಮ್ ॥ ೨.೪.೧ ॥

ನ ಹಾಪ್ಸು ಪ್ರೈತ್ಯಪ್ಸುಮಾನ್ಭವತಿ ಯ ಏತದೇವಂ ವಿದ್ವಾನ್ಸರ್ವಾಸ್ವಪ್ಸು ಪಞ್ಚವಿಧಂಸಾಮೋಪಾಸ್ತೇ ॥ ೨.೪.೨ ॥ ॥ ಇತಿ ಚತುರ್ಥಃ ಖಣ್ಡಃ ॥

ಋತುಷು ಪಞ್ಚವಿಧಂ ಸಾಮೋಪಾಸೀತ ವಸನ್ತೋ ಹಿಂಕಾರಃ ಗ್ರೀಷ್ಮಃ ಪ್ರಸ್ತಾವೋ ವರ್ಷಾ ಉದ್ಗೀಥಃ ಶರತ್ಪ್ರತಿಹಾರೋ ಹೇಮನ್ತೋ ನಿಧನಮ್ ॥ ೨.೫.೧ ॥

ಕಲ್ಪನ್ತೇ ಹಾಸ್ಮಾ ಋತವ ಋತುಮಾನ್ಭವತಿ ಯ ಏತದೇವಂ ವಿದ್ವಾನೃತುಷು ಪಞ್ಚವಿಧಂ ಸಾಮೋಪಾಸ್ತೇ ॥ ೨.೫.೨ ॥ ॥ ಇತಿ ಪಞ್ಚಮಃ ಖಣ್ಡಃ ॥

ಪಶುಷು ಪಞ್ಚವಿಧಂ ಸಾಮೋಪಾಸೀತಾಜಾ ಹಿಂಕಾರೋಽವಯಃ ಪ್ರಸ್ತಾವೋ ಗಾವ ಉದ್ಗೀಥೋಽಶ್ವಾಃ ಪ್ರತಿಹಾರಃ ಪುರುಷೋ ನಿಧನಮ್ ॥ ೨.೬.೧ ॥

ಭವನ್ತಿ ಹಾಸ್ಯ ಪಶವಃ ಪಶುಮಾನ್ಭವತಿ ಯ ಏತದೇವಂ ವಿದ್ವಾನ್ಪಶುಷು ಪಞ್ಚವಿಧಂ ಸಾಮೋಪಾಸ್ತೇ ॥ ೨.೬.೨ ॥ ॥ ಇತಿ ಷಷ್ಠಃ ಖಣ್ಡಃ ॥

ಪ್ರಾಣೇಷು ಪಞ್ಚವಿಧಂ ಪರೋವರೀಯಃ ಸಾಮೋಪಾಸೀತ ಪ್ರಾಣೋ ಹಿಂಕಾರೋ ವಾಕ್ಪ್ರಸ್ತಾವಶ್ಚಕ್ಷುರುದ್ಗೀಥಃ ಶ್ರೋತ್ರಂ ಪ್ರತಿಹಾರೋ ಮನೋ ನಿಧನಂ ಪರೋವರೀಯಾಂಸಿ ವಾ ಏತಾನಿ ॥ ೨.೭.೧ ॥

ಪರೋವರೀಯೋ ಹಾಸ್ಯ ಭವತಿ ಪರೋವರೀಯಸೋ ಹ ಲೋಕಾಞ್ಜಯತಿ ಯ ಏತದೇವಂ ವಿದ್ವಾನ್ಪ್ರಾಣೇಷು ಪಞ್ಚವಿಧಂ ಪರೋವರೀಯಃ ಸಾಮೋಪಾಸ್ತ ಇತಿ ತು ಪಞ್ಚವಿಧಸ್ಯ ॥ ೨.೭.೨ ॥ ॥ ಇತಿ ಸಪ್ತಮಃ ಖಣ್ಡಃ ॥

ಅಥ ಸಪ್ತವಿಧಸ್ಯ ವಾಚಿ ಸಪ್ತವಿಧ್ಂ ಸಾಮೋಪಾಸೀತ ಯತ್ಕಿಂಚ ವಾಚೋ ಹುಮಿತಿ ಸ ಹಿಂಕಾರೋ ಯತ್ಪ್ರೇತಿ ಸ ಪ್ರಸ್ತಾವೋ ಯದೇತಿ ಸ ಆದಿಃ ॥ ೨.೮.೧ ॥

ಯದುದಿತಿ ಸ ಉದ್ಗೀಥೋ ಯತ್ಪ್ರತೀತಿ ಸ ಪ್ರತಿಹಾರೋ ಯದುಪೇತಿ ಸ ಉಪದ್ರವೋ ಯನ್ನೀತಿ ತನ್ನಿಧನಮ್ ॥ ೨.೮.೨ ॥

ದುಗ್ಧೇಽಸ್ಮೈ ವಾಗ್ದೋಹಂ ಯೋ ವಾಚೋ ದೋಹೋಽನ್ನವಾನನ್ನಾದೋ ಭವತಿ ಯ ಏತದೇವಂ ವಿದ್ವಾನ್ವಾಚಿ ಸಪ್ತವಿಧಂ ಸಾಮೋಪಾಸ್ತೇ ॥ ೨.೮.೩ ॥ ॥ ಇತಿ ಅಷ್ಟಮಃ ಖಣ್ಡಃ ॥

ಅಥ ಖಲ್ವಮುಮಾದಿತ್ಯಂಸಪ್ತವಿಧಂ ಸಾಮೋಪಾಸೀತ ಸರ್ವದಾ ಸಮಸ್ತೇನ ಸಾಮ ಮಾಂ ಪ್ರತಿ ಮಾಂ ಪ್ರತೀತಿ ಸರ್ವೇಣ ಸಮಸ್ತೇನ ಸಾಮ ॥ ೨.೯.೧ ॥

ತಸ್ಮಿನ್ನಿಮಾನಿ ಸರ್ವಾಣಿ ಭೂತಾನ್ಯನ್ವಾಯತ್ತಾನೀತಿ ವಿದ್ಯಾತ್ತಸ್ಯ ಯತ್ಪುರೋದಯಾತ್ಸ ಹಿಂಕಾರಸ್ತದಸ್ಯ ಪಶವೋಽನ್ವಾಯತ್ತಾಸ್ತಸ್ಮಾತ್ತೇ ಹಿಂ ಕುರ್ವನ್ತಿ ಹಿಂಕಾರಭಾಜಿನೋ ಹ್ಯೇತಸ್ಯ ಸಾಮ್ನಃ ॥ ೨.೯.೨ ॥

ಅಥ ಯತ್ಪ್ರಥಮೋದಿತೇ ಸ ಪ್ರಸ್ತಾವಸ್ತದಸ್ಯ ಮನುಷ್ಯಾ ಅನ್ವಾಯತ್ತಾಸ್ತಸ್ಮಾತ್ತೇ ಪ್ರಸ್ತುತಿಕಾಮಾಃ ಪ್ರಶಂಸಾಕಾಮಾಃ ಪ್ರಸ್ತಾವಭಾಜಿನೋ ಹ್ಯೇತಸ್ಯ ಸಾಮ್ನಃ ॥ ೨.೯.೩ ॥

ಅಥ ಯತ್ಸಂಗವವೇಲಾಯಾಂ ಸ ಆದಿಸ್ತದಸ್ಯ ವಯಾಂಸ್ಯನ್ವಾಯತ್ತಾನಿ ತಸ್ಮಾತ್ತಾನ್ಯನ್ತರಿಕ್ಷೇಽನಾರಮ್ಬಣಾನ್ಯಾದಾಯಾತ್ಮಾನಂ ಪರಿಪತನ್ತ್ಯಾದಿಭಾಜೀನಿ ಹ್ಯೇತಸ್ಯ ಸಾಮ್ನಃ ॥ ೨.೯.೪ ॥

ಅಥ ಯತ್ಸಮ್ಪ್ರತಿಮಧ್ಯಂದಿನೇ ಸ ಉದ್ಗೀಥಸ್ತದಸ್ಯ ದೇವಾ ಅನ್ವಾಯತ್ತಾಸ್ತಸ್ಮಾತ್ತೇ ಸತ್ತಮಾಃ ಪ್ರಾಜಾಪತ್ಯಾನಾಮುದ್ಗೀಥಭಾಜಿನೋ ಹ್ಯೇತಸ್ಯ ಸಾಮ್ನಃ ॥ ೨.೯.೫ ॥

ಅಥ ಯದೂರ್ಧ್ವಂ ಮಧ್ಯಂದಿನಾತ್ಪ್ರಾಗಪರಾಹ್ಣಾತ್ಸ ಪ್ರತಿಹಾರಸ್ತದಸ್ಯ ಗರ್ಭಾ ಅನ್ವಾಯತ್ತಾಸ್ತಸ್ಮಾತ್ತೇ ಪ್ರತಿಹೃತಾನಾವಪದ್ಯನ್ತೇ ಪ್ರತಿಹಾರಭಾಜಿನೋ ಹ್ಯೇತಸ್ಯ ಸಾಮ್ನಃ ॥ ೨.೯.೬ ॥

ಅಥ ಯದೂರ್ಧ್ವಮಪರಾಹ್ಣಾತ್ಪ್ರಾಗಸ್ತಮಯಾತ್ಸ ಉಪದ್ರವಸ್ತದಸ್ಯಾರಣ್ಯಾ ಅನ್ವಾಯತ್ತಾಸ್ತಸ್ಮಾತ್ತೇ ಪುರುಷಂ ದೃಷ್ಟ್ವಾ ಕಕ್ಷಂಶ್ವಭ್ರಮಿತ್ಯುಪದ್ರವನ್ತ್ಯುಪದ್ರವಭಾಜಿನೋ ಹ್ಯೇತಸ್ಯ ಸಾಮ್ನಃ ॥ ೨.೯.೭ ॥

ಅಥ ಯತ್ಪ್ರಥಮಾಸ್ತಮಿತೇ ತನ್ನಿಧನಂ ತದಸ್ಯ ಪಿತರೋಽನ್ವಾಯತ್ತಾಸ್ತಸ್ಮಾತ್ತಾನ್ನಿದಧತಿ ನಿಧನಭಾಜಿನೋ ಹ್ಯೇತಸ್ಯ ಸಾಮ್ನ ಏವಂ ಖಲ್ವಮುಮಾದಿತ್ಯಂ ಸಪ್ತವಿಧಂ ಸಾಮೋಪಾಸ್ತೇ ॥ ೨.೯.೮ ॥ ॥ ಇತಿ ನವಮಃ ಖಣ್ಡಃ ॥

ಅಥ ಖಲ್ವಾತ್ಮಸಂಮಿತಮತಿಮೃತ್ಯು ಸಪ್ತವಿಧಂ ಸಾಮೋಪಾಸೀತ ಹಿಂಕಾರ ಇತಿ ತ್ರ್ಯಕ್ಷರಂ ಪ್ರಸ್ತಾವ ಇತಿ ತ್ರ್ಯಕ್ಷರಂ ತತ್ಸಮಮ್ ॥ ೨.೧೦.೧ ॥

ಆದಿರಿತಿ ದ್ವ್ಯಕ್ಷರಂ ಪ್ರತಿಹಾರ ಇತಿ ಚತುರಕ್ಷರಂ ತತ ಇಹೈಕಂ ತತ್ಸಮಮ್ ॥ ೨.೧೦.೨ ॥

ಉದ್ಗೀಥ ಇತಿ ತ್ರ್ಯಕ್ಷರಮುಪದ್ರವ ಇತಿ ಚತುರಕ್ಷರಂ ತ್ರಿಭಿಸ್ತ್ರಿಭಿಃ ಸಮಂ ಭವತ್ಯಕ್ಷರಮತಿಶಿಷ್ಯತೇ ತ್ರ್ಯಕ್ಷರಂ ತತ್ಸಮಮ್ ॥ ೨.೧೦.೩ ॥

ನಿಧನಮಿತಿ ತ್ರ್ಯಕ್ಷರಂ ತತ್ಸಮಮೇವ ಭವತಿ ತಾನಿ ಹ ವಾ ಏತಾನಿ ದ್ವಾವಿಂಶತಿರಕ್ಷರಾಣಿ ॥ ೨.೧೦.೪ ॥

ಏಕವಿಂಶತ್ಯಾದಿತ್ಯಮಾಪ್ನೋತ್ಯೇಕವಿಂಶೋ ವಾ ಇತೋಽಸಾವಾದಿತ್ಯೋ ದ್ವಾವಿಂಶೇನ ಪರಮಾದಿತ್ಯಾಜ್ಜಯತಿ ತನ್ನಾಕಂ ತದ್ವಿಶೋಕಮ್ ॥ ೨.೧೦.೫ ॥

ಆಪ್ನೋತೀ ಹಾದಿತ್ಯಸ್ಯ ಜಯಂ ಪರೋ ಹಾಸ್ಯಾದಿತ್ಯಜಯಾಜ್ಜಯೋ ಭವತಿ ಯ ಏತದೇವಂ ವಿದ್ವಾನಾತ್ಮಸಂಮಿತಮತಿಮೃತ್ಯು ಸಪ್ತವಿಧಂ ಸಾಮೋಪಾಸ್ತೇ ಸಾಮೋಪಾಸ್ತೇ ॥ ೨.೧೦.೬ ॥ ॥ ಇತಿ ದಶಮಃ ಖಣ್ಡಃ ॥

ಮನೋ ಹಿಂಕಾರೋ ವಾಕ್ಪ್ರಸ್ತಾವಶ್ಚಕ್ಷುರುದ್ಗೀಥಃ ಶ್ರೋತ್ರಂ ಪ್ರತಿಹಾರಃ ಪ್ರಾಣೋ ನಿಧನಮೇತದ್ಗಾಯತ್ರಂ ಪ್ರಾಣೇಷು ಪ್ರೋತಮ್ ॥ ೨.೧೧.೧ ॥

ಸ ಏವಮೇತದ್ಗಾಯತ್ರಂ ಪ್ರಾಣೇಷು ಪ್ರೋತಂ ವೇದ ಪ್ರಾಣೀ ಭವತಿ ಸರ್ವಮಾಯುರೇತಿ ಜ್ಯೋಗ್ಜೀವತಿ ಮಹಾನ್ಪ್ರಜಯಾ ಪಶುಭಿರ್ಭವತಿ ಮಹಾನ್ಕೀರ್ತ್ಯಾ ಮಹಾಮನಾಃ ಸ್ಯಾತ್ತದ್ವ್ರತಮ್ ॥ ೨.೧೧.೨ ॥ ॥ ಇತಿ ಏಕದಶಃ ಖಣ್ಡಃ ॥

ಅಭಿಮನ್ಥತಿ ಸ ಹಿಂಕಾರೋ ಧೂಮೋ ಜಾಯತೇ ಸ ಪ್ರಸ್ತಾವೋ ಜ್ವಲತಿ ಸ ಉದ್ಗೀಥೋಽಙ್ಗಾರಾ ಭವನ್ತಿ ಸ ಪ್ರತಿಹಾರ ಉಪಶಾಮ್ಯತಿ ತನ್ನಿಧನಂ ಸಂಶಾಮ್ಯತಿ ತನ್ನಿಧನಮೇತದ್ರಥಂತರಮಗ್ನೌ ಪ್ರೋತಮ್ ॥ ೨.೧೨.೧ ॥

ಸ ಯ ಏವಮೇತದ್ರಥಂತರಮಗ್ನೌ ಪ್ರೋತಂ ವೇದ ಬ್ರಹ್ಮವರ್ಚಸ್ಯನ್ನಾದೋ ಭವತಿ ಸರ್ವಮಾಯುರೇತಿ ಜ್ಯೋಗ್ಜೀವತಿ ಮಹಾನ್ಪ್ರಜಯಾ ಪಶುಭಿರ್ಭವತಿ ಮಹಾನ್ಕೀರ್ತ್ಯಾ ನ ಪ್ರತ್ಯಙ್ಙಗ್ನಿಮಾಚಾಮೇನ್ನ ನಿಷ್ಠೀವೇತ್ತದ್ವ್ರತಮ್ ॥ ೨.೧೨.೨ ॥ ॥ ಇತಿ ದ್ವಾದಶಃ ಖಣ್ಡಃ ॥

ಉಪಮನ್ತ್ರಯತೇ ಸ ಹಿಂಕಾರೋ ಜ್ಞಪಯತೇ ಸ ಪ್ರಸ್ತಾವಃ ಸ್ತ್ರಿಯಾ ಸಹ ಶೇತೇ ಸ ಉದ್ಗೀಥಃ ಪ್ರತಿ ಸ್ತ್ರೀಂ ಸಹ ಶೇತೇ ಸ ಪ್ರತಿಹಾರಃ ಕಾಲಂ ಗಚ್ಛತಿ ತನ್ನಿಧನಂ ಪಾರಂ ಗಚ್ಛತಿ ತನ್ನಿಧನಮೇತದ್ವಾಮದೇವ್ಯಂ ಮಿಥುನೇ ಪ್ರೋತಮ್ ॥ ೨.೧೩.೧ ॥ ಸ ಯ ಏವಮೇತದ್ವಾಮದೇವ್ಯಂ ಮಿಥುನೇ ಪ್ರೋತಂ ವೇದ ಮಿಥುನೀ ಭವತಿ ಮಿಥುನಾನ್ಮಿಥುನಾತ್ಪ್ರಜಾಯತೇ ಸರ್ವಮಾಯುರೇತಿ ಜ್ಯೋಗ್ಜೀವತಿ ಮಹಾನ್ಪ್ರಜಯಾ ಪಶುಭಿರ್ಭವತಿ ಮಹಾನ್ಕೀರ್ತ್ಯಾ ನ ಕಾಂಚನ ಪರಿಹರೇತ್ತದ್ವ್ರತಮ್ ॥ ೨.೧೩.೨ ॥ ॥ ಇತಿ ತ್ರಯೋದಶಃ ಖಣ್ಡಃ ॥

ಉದ್ಯನ್ಹಿಂಕಾರ ಉದಿತಃ ಪ್ರಸ್ತಾವೋ ಮಧ್ಯಂದಿನ ಉದ್ಗೀಥೋಽಪರಾಹ್ಣಃ ಪ್ರತಿಹಾರೋಽಸ್ತಂ ಯನ್ನಿಧನಮೇತದ್ಬೃಹದಾದಿತ್ಯೇ ಪ್ರೋತಮ್ ॥ ೨.೧೪.೧ ॥

ಸ ಯ ಏವಮೇತದ್ಬೃಹದಾದಿತ್ಯೇ ಪ್ರೋತಂ ವೇದ ತೇಜಸ್ವ್ಯನ್ನಾದೋ ಭವತಿ ಸರ್ವಮಾಯುರೇತಿ ಜ್ಯೋಗ್ಜೀವತಿ ಮಹಾನ್ಪ್ರಜಯಾ ಪಶುಭಿರ್ಭವತಿ ಮಹಾನ್ಕೀರ್ತ್ಯಾ ತಪನ್ತಂ ನ ನಿನ್ದೇತ್ತದ್ವ್ರತಮ್ ॥ ೨.೧೪.೨ ॥ ॥ ಇತಿ ಚತುರ್ದಶಃ ಖಣ್ಡಃ ॥

ಅಭ್ರಾಣಿ ಸಮ್ಪ್ಲವನ್ತೇ ಸ ಹಿಂಕಾರೋ ಮೇಘೋ ಜಾಯತೇ ಸ ಪ್ರಸ್ತಾವೋ ವರ್ಷತಿ ಸ ಉದ್ಗೀಥೋ ವಿದ್ಯೋತತೇ ಸ್ತನಯತಿ ಸ ಪ್ರತಿಹಾರ ಉದ್ಗೃಹ್ಣಾತಿ ತನ್ನಿಧನಮೇತದ್ವೈರೂಪಂ ಪರ್ಜನ್ಯೇ ಪ್ರೋತಮ್ ॥ ೨.೧೫.೧ ॥

ಸ ಯ ಏವಮೇತದ್ವೈರೂಪಂ ಪರ್ಜನ್ಯೇ ಪ್ರೋತಂ ವೇದ ವಿರೂಪಾಂಶ್ಚ ಸುರೂಪಂಶ್ಚ ಪಶೂನವರುನ್ಧೇ ಸರ್ವಮಾಯುರೇತಿ ಜ್ಯೋಗ್ಜೀವತಿ ಮಹಾನ್ಪ್ರಜಯಾ ಪಶುಭಿರ್ಭವತಿ ಮಹಾನ್ಕೀರ್ತ್ಯಾ ವರ್ಷನ್ತಂ ನ ನಿನ್ದೇತ್ತದ್ವ್ರತಮ್ ॥ ೨.೧೫.೨ ॥ ॥ ಇತಿ ಪಞ್ಚದಶಃ ಖಣ್ಡಃ ॥

ವಸನ್ತೋ ಹಿಂಕಾರೋ ಗ್ರೀಷ್ಮಃ ಪ್ರಸ್ತಾವೋ ವರ್ಷಾ ಉದ್ಗೀಥಃ ಶರತ್ಪ್ರತಿಹಾರೋ ಹೇಮನ್ತೋ ನಿಧನಮೇತದ್ವೈರಾಜಮೃತುಷು ಪ್ರೋತಮ್ ॥ ೨.೧೬.೧ ॥

ಸ ಯ ಏವಮೇತದ್ವೈರಾಜಮೃತುಷು ಪ್ರೋತಂ ವೇದ ವಿರಾಜತಿ ಪ್ರಜಯಾ ಪಶುಭಿರ್ಬ್ರಹ್ಮವರ್ಚಸೇನ ಸರ್ವಮಾಯುರೇತಿ ಜ್ಯೋಗ್ಜೀವತಿ ಮಹಾನ್ಪ್ರಜಯಾ ಪಶುಭಿರ್ಭವತಿ ಮಹಾನ್ಕೀರ್ತ್ಯರ್ತೂನ್ನ ನಿನ್ದೇತ್ತದ್ವ್ರತಮ್ ॥ ೨.೧೬.೨ ॥ ॥ ಇತಿ ಷೋಡಶಃ ಖಣ್ಡಃ ॥

ಪೃಥಿವೀ ಹಿಂಕಾರೋಽನ್ತರಿಕ್ಷಂ ಪ್ರಸ್ತಾವೋ ದ್ಯೌರುದ್ಗೀಥೋ ದಿಶಃ ಪ್ರತಿಹಾರಃ ಸಮುದ್ರೋ ನಿಧನಮೇತಾಃ ಶಕ್ವರ್ಯೋ ಲೋಕೇಷು ಪ್ರೋತಾಃ ॥ ೨.೧೭.೧ ॥

ಸ ಯ ಏವಮೇತಾಃ ಶಕ್ವರ್ಯೋ ಲೋಕೇಷು ಪ್ರೋತಾ ವೇದ ಲೋಕೀ ಭವತಿ ಸರ್ವಮಾಯುರೇತಿ ಜ್ಯೋಗ್ಜೀವತಿ ಮಹಾನ್ಪ್ರಜಯಾ ಪಶುಭಿರ್ಭವತಿ ಮಹಾನ್ಕೀರ್ತ್ಯಾ ಲೋಕಾನ್ನ ನಿನ್ದೇತ್ತದ್ವ್ರತಮ್ ॥ ೨.೧೭.೨ ॥ ॥ ಇತಿ ಸಪ್ತದಶಃ ಖಣ್ಡಃ ॥

ಅಜಾ ಹಿಂಕಾರೋಽವಯಃ ಪ್ರಸ್ತಾವೋ ಗಾವ ಉದ್ಗೀಥೋಽಶ್ವಾಃ ಪ್ರತಿಹಾರಃ ಪುರುಷೋ ನಿಧನಮೇತಾ ರೇವತ್ಯಃ ಪಶುಷು ಪ್ರೋತಾಃ ॥ ೨.೧೮.೧ ॥

ಸ ಯ ಏವಮೇತಾ ರೇವತ್ಯಃ ಪಶುಷು ಪ್ರೋತಾ ವೇದ ಪಶುಮಾನ್ಭವತಿ ಸರ್ವಮಾಯುರೇತಿ ಜ್ಯೋಗ್ಜೀವತಿ ಮಹಾನ್ಪ್ರಜಯಾ ಪಶುಭಿರ್ಭವತಿ ಮಹಾನ್ಕೀರ್ತ್ಯಾ ಪಶೂನ್ನ ನಿನ್ದೇತ್ತದ್ವ್ರತಮ್ ॥ ೨.೧೮.೨ ॥ ॥ ಇತಿ ಅಷ್ಟಾದಶಃ ಖಣ್ಡಃ ॥

ಲೋಮ ಹಿಂಕಾರಸ್ತ್ವಕ್ಪ್ರಸ್ತಾವೋ ಮಾಂಸಮುದ್ಗೀಥೋಸ್ಥಿ ಪ್ರತಿಹಾರೋ ಮಜ್ಜಾ ನಿಧನಮೇತದ್ಯಜ್ಞಾಯಜ್ಞೀಯಮಙ್ಗೇಷು ಪ್ರೋತಮ್ ॥ ೨.೧೯.೧ ॥

ಸ ಯ ಏವಮೇತದ್ಯಜ್ಞಾಯಜ್ಞೀಯಮಙ್ಗೇಷು ಪ್ರೋತಂ ವೇದಾಙ್ಗೀ ಭವತಿ ನಾಙ್ಗೇನ ವಿಹೂರ್ಛತಿ ಸರ್ವಮಾಯುರೇತಿ ಜ್ಯೋಗ್ಜೀವತಿ ಮಹಾನ್ಪ್ರಜಯಾ ಪಶುಭಿರ್ಭವತಿ ಮಹಾನ್ಕೀರ್ತ್ಯಾ ಸಂವತ್ಸರಂ ಮಜ್ಜ್ಞೋ ನಾಶ್ನೀಯಾತ್ತದ್ವ್ರತಂ ಮಜ್ಜ್ಞೋ ನಾಶ್ನೀಯಾದಿತಿ ವಾ ॥ ೨.೧೯.೨ ॥ ॥ ಇತಿ ಏಕೋನವಿಂಶಃ ಖಣ್ಡಃ ॥

ಅಗ್ನಿರ್ಹಿಂಕಾರೋ ವಾಯುಃ ಪ್ರಸ್ತಾವ ಆದಿತ್ಯ ಉದ್ಗೀಥೋ ನಕ್ಷತ್ರಾಣಿ ಪ್ರತಿಹಾರಶ್ಚನ್ದ್ರಮಾ ನಿಧನಮೇತದ್ರಾಜನಂ ದೇವತಾಸು ಪ್ರೋತಮ್ ॥ ೨.೨೦.೧ ॥

ಸ ಯ ಏವಮೇತದ್ರಾಜನಂ ದೇವತಾಸು ಪ್ರೋತಂ ವೇದೈತಾಸಾಮೇವ ದೇವತಾನಾಂಸಲೋಕತಾಂಸರ್ಷ್ಟಿತಾಂಸಾಯುಜ್ಯಂ ಗಚ್ಛತಿ ಸರ್ವಮಾಯುರೇತಿ ಜ್ಯೋಗ್ಜೀವತಿ ಮಹಾನ್ಪ್ರಜಯಾ ಪಶುಭಿರ್ಭವತಿ ಮಹಾನ್ಕೀರ್ತ್ಯಾ ಬ್ರಾಹ್ಮಣಾನ್ನ ನಿನ್ದೇತ್ತದ್ವ್ರತಮ್ ॥ ೨.೨೦.೨ ॥ ॥ ಇತಿ ವಿಂಶಃ ಖಣ್ಡಃ ॥

ತ್ರಯೀ ವಿದ್ಯಾ ಹಿಂಕಾರಸ್ತ್ರಯ ಇಮೇ ಲೋಕಾಃ ಸ ಪ್ರಸ್ತಾವೋಽಗ್ನಿರ್ವಾಯುರಾದಿತ್ಯಃ ಸ ಉದ್ಗೀಥೋ ನಕ್ಷತ್ರಾಣಿ ವಯಾಂಸಿ ಮರೀಚಯಃ ಸ ಪ್ರತಿಹಾರಃ ಸರ್ಪಾ ಗನ್ಧರ್ವಾಃ ಪಿತರಸ್ತನ್ನಿಧನಮೇತತ್ಸಾಮ ಸರ್ವಸ್ಮಿನ್ಪ್ರೋತಮ್ ॥ ೨.೨೧.೧ ॥

ಸ ಯ ಏವಮೇತತ್ಸಾಮ ಸರ್ವಸ್ಮಿನ್ಪ್ರೋತಂ ವೇದ ಸರ್ವಂ ಹ ಭವತಿ ॥ ೨.೨೧.೨ ॥

ತದೇಷ ಶ್ಲೋಕೋ ಯಾನಿ ಪಞ್ಚಧಾ ತ್ರೀಣೀ ತ್ರೀಣಿ ತೇಭ್ಯೋ ನ ಜ್ಯಾಯಃ ಪರಮನ್ಯದಸ್ತಿ ॥ ೨.೨೧.೩ ॥

ಯಸ್ತದ್ವೇದ ಸ ವೇದ ಸರ್ವಂ ಸರ್ವಾ ದಿಶೋ ಬಲಿಮಸ್ಮೈ ಹರನ್ತಿ ಸರ್ವಮಸ್ಮೀತ್ಯುಪಾಸಿತ ತದ್ವ್ರತಂ ತದ್ವ್ರತಮ್ ॥ ೨.೨೧.೪ ॥ ॥ ಇತಿ ಏಕವಿಂಶಃ ಖಣ್ಡಃ ॥

ವಿನರ್ದಿ ಸಾಮ್ನೋ ವೃಣೇ ಪಶವ್ಯಮಿತ್ಯಗ್ನೇರುದ್ಗೀಥೋಽನಿರುಕ್ತಃ ಪ್ರಜಾಪತೇರ್ನಿರುಕ್ತಃ ಸೋಮಸ್ಯ ಮೃದು ಶ್ಲಕ್ಷ್ಣಂ ವಾಯೋಃ ಶ್ಲಕ್ಷ್ಣಂ ಬಲವದಿನ್ದ್ರಸ್ಯ ಕ್ರೌಞ್ಚಂ ಬೃಹಸ್ಪತೇರಪಧ್ವಾನ್ತಂ ವರುಣಸ್ಯ ತಾನ್ಸರ್ವಾನೇವೋಪಸೇವೇತ ವಾರುಣಂ ತ್ವೇವ ವರ್ಜಯೇತ್ ॥ ೨.೨೨.೧ ॥

ಅಮೃತತ್ವಂ ದೇವೇಭ್ಯ ಆಗಾಯಾನೀತ್ಯಾಗಾಯೇತ್ಸ್ವಧಾಂ ಪಿತೃಭ್ಯ ಆಶಾಂ ಮನುಷ್ಯೇಭ್ಯಸ್ತೃಣೋದಕಂ ಪಶುಭ್ಯಃ ಸ್ವರ್ಗಂ ಲೋಕಂ ಯಜಮಾನಾಯಾನ್ನಮಾತ್ಮನ ಆಗಾಯಾನೀತ್ಯೇತಾನಿ ಮನಸಾ ಧ್ಯಾಯನ್ನಪ್ರಮತ್ತಃ ಸ್ತುವೀತ ॥ ೨.೨೨.೨ ॥

ಸರ್ವೇ ಸ್ವರಾ ಇನ್ದ್ರಸ್ಯಾತ್ಮಾನಃ ಸರ್ವ ಊಷ್ಮಾಣಃ ಪ್ರಜಾಪತೇರಾತ್ಮಾನಃ ಸರ್ವೇ ಸ್ಪರ್ಶಾ ಮೃತ್ಯೋರಾತ್ಮಾನಸ್ತಂ ಯದಿ ಸ್ವರೇಷೂಪಾಲಭೇತೇನ್ದ್ರಂಶರಣಂ ಪ್ರಪನ್ನೋಽಭೂವಂ ಸ ತ್ವಾ ಪ್ರತಿ ವಕ್ಷ್ಯತೀತ್ಯೇನಂ ಬ್ರೂಯಾತ್ ॥ ೨.೨೨.೩ ॥

ಅಥ ಯದ್ಯೇನಮೂಷ್ಮಸೂಪಾಲಭೇತ ಪ್ರಜಾಪತಿಂಶರಣಂ ಪ್ರಪನ್ನೋಽಭೂವಂ ಸ ತ್ವಾ ಪ್ರತಿ ಪೇಕ್ಷ್ಯತೀತ್ಯೇನಂ ಬ್ರೂಯಾದಥ ಯದ್ಯೇನಂ ಸ್ಪರ್ಶೇಷೂಪಾಲಭೇತ ಮೃತ್ಯುಂ ಶರಣಂ ಪ್ರಪನ್ನೋಽಭೂವಂ ಸ ತ್ವಾ ಪ್ರತಿ ಧಕ್ಷ್ಯತೀತ್ಯೇನಂ ಬ್ರೂಯಾತ್ ॥ ೨.೨೨.೪ ॥

ಸರ್ವೇ ಸ್ವರಾ ಘೋಷವನ್ತೋ ಬಲವನ್ತೋ ವಕ್ತವ್ಯಾ ಇನ್ದ್ರೇ ಬಲಂ ದದಾನೀತಿ ಸರ್ವ ಊಷ್ಮಾಣೋಽಗ್ರಸ್ತಾ ಅನಿರಸ್ತಾ ವಿವೃತಾ ವಕ್ತವ್ಯಾಃ ಪ್ರಜಾಪತೇರಾತ್ಮಾನಂ ಪರಿದದಾನೀತಿ ಸರ್ವೇ ಸ್ಪರ್ಶಾ ಲೇಶೇನಾನಭಿನಿಹಿತಾ ವಕ್ತವ್ಯಾ ಮೃತ್ಯೋರಾತ್ಮಾನಂ ಪರಿಹರಾಣೀತಿ ॥ ೨.೨೨.೫ ॥ ॥ ಇತಿ ದ್ವಾವಿಂಶಃ ಖಣ್ಡಃ ॥

ತ್ರಯೋ ಧರ್ಮಸ್ಕನ್ಧಾ ಯಜ್ಞೋಽಧ್ಯಯನಂ ದಾನಮಿತಿ ಪ್ರಥಮಸ್ತಪ ಏವ ದ್ವಿತೀಯೋ ಬ್ರಹ್ಮಚಾರ್ಯಾಚಾರ್ಯಕುಲವಾಸೀ ತೃತೀಯೋಽತ್ಯನ್ತಮಾತ್ಮಾನಮಾಚಾರ್ಯಕುಲೇಽವಸಾದಯನ್ಸರ್ವ ಏತೇ ಪುಣ್ಯಲೋಕಾ ಭವನ್ತಿ ಬ್ರಹ್ಮಸಂಸ್ಥೋಽಮೃತತ್ವಮೇತಿ ॥ ೨.೨೩.೧ ॥

ಪ್ರಜಾಪತಿರ್ಲೋಕಾನಭ್ಯತಪತ್ತೇಭ್ಯೋಽಭಿತಪ್ತೇಭ್ಯಸ್ತ್ರಯೀ ವಿದ್ಯಾ ಸಮ್ಪ್ರಾಸ್ರವತ್ತಾಮಭ್ಯತಪತ್ತಸ್ಯಾ ಅಭಿತಪ್ತಾಯಾ ಏತಾನ್ಯಕ್ಷರಾಣಿ ಸಮ್ಪ್ರಾಸ್ರ್ವನ್ತ ಭೂರ್ಭುವಃ ಸ್ವರಿತಿ ॥ ೨.೨೩.೨ ॥

ತಾನ್ಯಭ್ಯತಪತ್ತೇಭ್ಯೋಽಭಿತಪ್ತೇಭ್ಯ ಓಂಕಾರಃ ಸಮ್ಪ್ರಾಸ್ರವತ್ತದ್ಯಥಾ ಶಙ್ಕುನಾ ಸರ್ವಾಣಿ ಪರ್ಣಾನಿ ಸಂತೃಣ್ಣಾನ್ಯೇವಮೋಂಕಾರೇಣ ಸರ್ವಾ ವಾಕ್ಸಂತೃಣ್ಣೋಂಕಾರ ಏವೇದಂ ಸರ್ವಮೋಂಕಾರ ಏವೇದಂ ಸರ್ವಮ್ ॥ ೨.೨೩.೩ ॥ ॥ ಇತಿ ತ್ರಯೋವಿಂಶಃ ಖಣ್ಡಃ ॥

ಬ್ರಹ್ಮವಾದಿನೋ ವದನ್ತಿ ಯದ್ವಸೂನಾಂ ಪ್ರಾತಃ ಸವನಂ ರುದ್ರಾಣಾಂ ಮಾಧ್ಯಂದಿನಂ ಸವನಮಾದಿತ್ಯಾನಾಂ ಚ ವಿಶ್ವೇಷಾಂ ಚ ದೇವಾನಾಂ ತೃತೀಯಸವನಮ್ ॥ ೨.೨೪.೧ ॥

ಕ್ವ ತರ್ಹಿ ಯಜಮಾನಸ್ಯ ಲೋಕ ಇತಿ ಸ ಯಸ್ತಂ ನ ವಿದ್ಯಾತ್ಕಥಂ ಕುರ್ಯಾದಥ ವಿದ್ವಾನ್ಕುರ್ಯಾತ್ ॥ ೨.೨೪.೨ ॥

ಪುರಾ ಪ್ರಾತರನುವಾಕಸ್ಯೋಪಾಕರಣಾಜ್ಜಘನೇನ ಗಾರ್ಹಪತ್ಯಸ್ಯೋದಾಙ್ಮುಖ ಉಪವಿಶ್ಯ ಸ ವಾಸವಂ ಸಾಮಾಭಿಗಾಯತಿ ॥ ೨.೨೪.೩ ॥

ಲೋ೩ಕದ್ವಾರಮಪಾವಾ೩ರ್ಣೂ ೩೩ ಪಶ್ಯೇಮ ತ್ವಾ ವಯಂ ರಾ ೩೩೩೩೩ ಹು ೩ ಮ್ ಆ ೩೩ ಜ್ಯಾ ೩ ಯೋ ೩ ಆ ೩೨೧೧೧ ಇತಿ ॥ ೨.೨೪.೪ ॥

ಅಥ ಜುಹೋತಿ ನಮೋಽಗ್ನಯೇ ಪೃಥಿವೀಕ್ಷಿತೇ ಲೋಕಕ್ಷಿತೇ ಲೋಕಂ ಮೇ ಯಜಮಾನಾಯ ವಿನ್ದೈಷ ವೈ ಯಜಮಾನಸ್ಯ ಲೋಕ ಏತಾಸ್ಮಿ ॥ ೨.೨೪.೫ ॥

ಅತ್ರ ಯಜಮಾನಃ ಪರಸ್ತಾದಾಯುಷಃ ಸ್ವಾಹಾಪಜಹಿ ಪರಿಘಮಿತ್ಯುಕ್ತ್ವೋತ್ತಿಷ್ಠತಿ ತಸ್ಮೈ ವಸವಃ ಪ್ರಾತಃಸವನಂ ಸಮ್ಪ್ರಯಚ್ಛನ್ತಿ ॥ ೨.೨೪.೬ ॥

ಪುರಾ ಮಾಧ್ಯಂದಿನಸ್ಯ ಸವನಸ್ಯೋಪಾಕರಣಾಜ್ಜಘನೇನಾಗ್ನೀಧ್ರೀಯಸ್ಯೋದಙ್ಮುಖ ಉಪವಿಶ್ಯ ಸ ರೌದ್ರಂಸಾಮಾಭಿಗಾಯತಿ ॥ ೨.೨೪.೭ ॥

ಲೋ೩ಕದ್ವಾರಮಪಾವಾ೩ರ್ಣೂ೩೩ ಪಶ್ಯೇಮ ತ್ವಾ ವಯಂ ವೈರಾ೩೩೩೩೩ ಹು೩ಮ್ ಆ೩೩ಜ್ಯಾ ೩ಯೋ೩ಆ೩೨೧೧೧ಇತಿ ॥ ೨.೨೪.೮ ॥

ಅಥ ಜುಹೋತಿ ನಮೋ ವಾಯವೇಽನ್ತರಿಕ್ಷಕ್ಷಿತೇ ಲೋಕಕ್ಷಿತೇ ಲೋಕಂ ಮೇ ಯಜಮಾನಾಯ ವಿನ್ದೈಷ ವೈ ಯಜಮಾನಸ್ಯ ಲೋಕ ಏತಾಸ್ಮಿ ॥ ೨.೨೪.೯ ॥

ಅತ್ರ ಯಜಮಾನಃ ಪರಸ್ತಾದಾಯುಷಃ ಸ್ವಾಹಾಪಜಹಿ ಪರಿಘಮಿತ್ಯುಕ್ತ್ವೋತ್ತಿಷ್ಠತಿ ತಸ್ಮೈ ರುದ್ರಾ ಮಾಧ್ಯಂದಿನಂಸವನಂಸಮ್ಪ್ರಯಚ್ಛನ್ತಿ ॥ ೨.೨೪.೧೦ ॥

ಪುರಾ ತೃತೀಯಸವನಸ್ಯೋಪಾಕರಣಾಜ್ಜಘನೇನಾಹವನೀಯಸ್ಯೋದಙ್ಮುಖ ಉಪವಿಶ್ಯ ಸ ಆದಿತ್ಯಂಸ ವೈಶ್ವದೇವಂ ಸಾಮಾಭಿಗಾಯತಿ ॥ ೨.೨೪.೧೧ ॥

ಲೋ೩ಕದ್ವಾರಮಪಾವಾ೩ರ್ಣೂ೩೩ಪಶ್ಯೇಮ ತ್ವಾ ವಯಂ ಸ್ವಾರಾ ೩೩೩೩೩ ಹು೩ಮ್ ಆ೩೩ ಜ್ಯಾ೩ ಯೋ೩ಆ ೩೨೧೧೧ ಇತಿ ॥ ೨.೨೪.೧೨ ॥

ಆದಿತ್ಯಮಥ ವೈಶ್ವದೇವಂ ಲೋ೩ಕದ್ವಾರಮಪಾವಾ೩ರ್ಣೂ೩೩ ಪಶ್ಯೇಮ ತ್ವಾ ವಯಂಸಾಮ್ರಾ೩೩೩೩೩ ಹು೩ಮ್ ಆ೩೩ ಜ್ಯಾ೩ಯೋ೩ಆ ೩೨೧೧೧ ಇತಿ ॥ ೨.೨೪.೧೩ ॥

ಅಥ ಜುಹೋತಿ ನಮ ಆದಿತ್ಯೇಭ್ಯಶ್ಚ ವಿಶ್ವೇಭ್ಯಶ್ಚ ದೇವೇಭ್ಯೋ ದಿವಿಕ್ಷಿದ್ಭ್ಯೋ ಲೋಕಕ್ಷಿದ್ಭ್ಯೋ ಲೋಕಂ ಮೇ ಯಜಮಾನಾಯ ವಿನ್ದತ ॥ ೨.೨೪.೧೪ ॥

ಏಷ ವೈ ಯಜಮಾನಸ್ಯ ಲೋಕ ಏತಾಸ್ಮ್ಯತ್ರ ಯಜಮಾನಃ ಪರಸ್ತಾದಾಯುಷಃ ಸ್ವಾಹಾಪಹತ ಪರಿಘಮಿತ್ಯುಕ್ತ್ವೋತ್ತಿಷ್ಠತಿ ॥ ೨.೨೪.೧೫ ॥

ತಸ್ಮಾ ಆದಿತ್ಯಾಶ್ಚ ವಿಶ್ವೇ ಚ ದೇವಾಸ್ತೃತೀಯಸವನಂ ಸಮ್ಪ್ರಯಚ್ಛನ್ತ್ಯೇಷ ಹ ವೈ ಯಜ್ಞಸ್ಯ ಮಾತ್ರಾಂ ವೇದ ಯ ಏವಂ ವೇದ ಯ ಏವಂ ವೇದ ॥ ೨.೨೪.೧೬ ॥ ॥ ಇತಿ ಚತುರ್ವಿಂಶಃ ಖಣ್ಡಃ ॥ ॥ ಇತಿ ದ್ವಿತೀಯೋಽಧ್ಯಾಯಃ ॥

॥ ತೃತೀಯೋಽಧ್ಯಾಯಃ ॥ ಅಸೌ ವಾ ಆದಿತ್ಯೋ ದೇವಮಧು ತಸ್ಯ ದ್ಯೌರೇವ ತಿರಶ್ಚೀನವಂಶೋಽನ್ತರಿಕ್ಷಮಪೂಪೋ ಮರೀಚಯಃ ಪುತ್ರಾಃ ॥ ೩.೧.೧ ॥

ತಸ್ಯ ಯೇ ಪ್ರಾಞ್ಚೋ ರಶ್ಮಯಸ್ತಾ ಏವಾಸ್ಯ ಪ್ರಾಚ್ಯೋ ಮಧುನಾಡ್ಯಃ । ಋಚ ಏವ ಮಧುಕೃತ ಋಗ್ವೇದ ಏವ ಪುಷ್ಪಂ ತಾ ಅಮೃತಾ ಆಪಸ್ತಾ ವಾ ಏತಾ ಋಚಃ ॥ ೩.೧.೨ ॥

ಏತಮೃಗ್ವೇದಮಭ್ಯತಪಂಸ್ತಸ್ಯಾಭಿತಪ್ತಸ್ಯ ಯಶಸ್ತೇಜ ಇನ್ದ್ರಿಯಂ ವೀರ್ಯಮನ್ನಾದ್ಯಂರಸೋಽಜಾಯತ ॥ ೩.೧.೩ ॥

ತದ್ವ್ಯಕ್ಷರತ್ತದಾದಿತ್ಯಮಭಿತೋಽಶ್ರಯತ್ತದ್ವಾ ಏತದ್ಯದೇತದಾದಿತ್ಯಸ್ಯ ರೋಹಿತಂರೂಪಮ್ ॥ ೩.೧.೪ ॥ ॥ ಇತಿ ಪ್ರಥಮಃ ಖಣ್ಡಃ ॥

ಅಥ ಯೇಽಸ್ಯ ದಕ್ಷಿಣಾ ರಶ್ಮಯಸ್ತಾ ಏವಾಸ್ಯ ದಕ್ಷಿಣಾ ಮಧುನಾಡ್ಯೋ ಯಜೂಂಷ್ಯೇವ ಮಧುಕೃತೋ ಯಜುರ್ವೇದ ಏವ ಪುಷ್ಪಂ ತಾ ಅಮೃತ ಆಪಃ ॥ ೩.೨.೧ ॥

ತಾನಿ ವಾ ಏತಾನಿ ಯಜೂಂಷ್ಯೇತಂ ಯಜುರ್ವೇದಮಭ್ಯತಪಂಸ್ತಸ್ಯಾಭಿತಪ್ತಸ್ಯ ಯಶಸ್ತೇಜ ಇನ್ದ್ರಿಯಂ ವೀರ್ಯಮನ್ನಾದ್ಯಂರಸೋಜಾಯತ ॥ ೩.೨.೨ ॥

ತದ್ವ್ಯಕ್ಷರತ್ತದಾದಿತ್ಯಮಭಿತೋಽಶ್ರಯತ್ತದ್ವಾ ಏತದ್ಯದೇತದಾದಿತ್ಯಸ್ಯ ಶುಕ್ಲಂ ರೂಪಮ್ ॥ ೩.೨.೩ ॥ ॥ ಇತಿ ದ್ವಿತೀಯಃ ಖಣ್ಡಃ ॥

ಅಥ ಯೇಽಸ್ಯ ಪ್ರತ್ಯಞ್ಚೋ ರಶ್ಮಯಸ್ತಾ ಏವಾಸ್ಯ ಪ್ರತೀಚ್ಯೋ ಮಧುನಾಡ್ಯಃ ಸಾಮಾನ್ಯೇವ ಮಧುಕೃತಃ ಸಾಮವೇದ ಏವ ಪುಷ್ಪಂ ತಾ ಅಮೃತಾ ಆಪಃ ॥ ೩.೩.೧ ॥

ತಾನಿ ವಾ ಏತಾನಿ ಸಾಮಾನ್ಯೇತಂ ಸಾಮವೇದಮಭ್ಯತಪಂಸ್ತಸ್ಯಾಭಿತಪ್ತಸ್ಯ ಯಶಸ್ತೇಜ ಇನ್ದ್ರಿಯಂ ವೀರ್ಯಮನ್ನಾದ್ಯಂರಸೋಽಜಾಯತ ॥ ೩.೩.೨ ॥

ತದ್ವ್ಯಕ್ಷರತ್ತದಾದಿತ್ಯಮಭಿತೋಽಶ್ರಯತ್ತದ್ವಾ ಏತದ್ಯದೇತದಾದಿತ್ಯಸ್ಯ ಕೃಷ್ಣಂರೂಪಮ್ ॥ ೩.೩.೩ ॥ ॥ ಇತಿ ತೃತೀಯಃ ಖಣ್ಡಃ ॥

ಅಥ ಯೇಽಸ್ಯೋದಞ್ಚೋ ರಶ್ಮಯಸ್ತಾ ಏವಾಸ್ಯೋದೀಚ್ಯೋ ಮಧುನಾಡ್ಯೋಽಥರ್ವಾಙ್ಗಿರಸ ಏವ ಮಧುಕೃತ ಇತಿಹಾಸಪುರಾಣಂ ಪುಷ್ಪಂ ತಾ ಅಮೃತಾ ಆಪಃ ॥ ೩.೪.೧ ॥

ತೇ ವಾ ಏತೇಽಥರ್ವಾಙ್ಗಿರಸ ಏತದಿತಿಹಾಸಪೂರಾಣಮಭ್ಯತಪಂ ಸ್ತಸ್ಯಾಭಿತಪ್ತಸ್ಯ ಯಶಸ್ತೇಜ ಇನ್ದ್ರಿಯಾಂ ವೀರ್ಯಮನ್ನಾದ್ಯಂರಸೋಽಜಾಯತ ॥ ೩.೪.೨ ॥

ತದ್ವ್ಯಕ್ಷರತ್ತದಾದಿತ್ಯಮಭಿತೋಽಶ್ರಯತ್ತದ್ವಾ ಏತದ್ಯದೇತದಾದಿತ್ಯಸ್ಯ ಪರಂ ಕೃಷ್ಣಂರೂಪಮ್ ॥ ೩.೪.೩ ॥ ॥ ಇತಿ ಚತುರ್ಥಃ ಖಣ್ಡಃ ॥

ಅಥ ಯೇಽಸ್ಯೋರ್ಧ್ವಾ ರಶ್ಮಯಸ್ತಾ ಏವಾಸ್ಯೋರ್ಧ್ವಾ ಮಧುನಾಡ್ಯೋ ಗುಹ್ಯಾ ಏವಾದೇಶಾ ಮಧುಕೃತೋ ಬ್ರಹ್ಮೈವ ಪುಷ್ಪಂ ತಾ ಅಮೃತಾ ಆಪಃ ॥ ೩.೫.೧ ॥

ತೇ ವಾ ಏತೇ ಗುಹ್ಯಾ ಆದೇಶಾ ಏತದ್ಬ್ರಹ್ಮಾಭ್ಯತಪಂ ಸ್ತಸ್ಯಾಭಿತಪ್ತಸ್ಯ ಯಶಸ್ತೇಜ ಇನ್ದ್ರಿಯಂ ವೀರ್ಯಮನ್ನಾದ್ಯಂರಸೋಽಜಾಯತ ॥ ೩.೫.೨ ॥

ತದ್ವ್ಯಕ್ಷರತ್ತದಾದಿತ್ಯಮಭಿತೋಽಶ್ರಯತ್ತದ್ವಾ ಏತದ್ಯದೇತದಾದಿತ್ಯಸ್ಯ ಮಧ್ಯೇ ಕ್ಷೋಭತ ಇವ ॥ ೩.೫.೩ ॥

ತೇ ವಾ ಏತೇ ರಸಾನಾಂರಸಾ ವೇದಾ ಹಿ ರಸಾಸ್ತೇಷಾಮೇತೇ ರಸಾಸ್ತಾನಿ ವಾ ಏತಾನ್ಯಮೃತಾನಾಮಮೃತಾನಿ ವೇದಾ ಹ್ಯಮೃತಾಸ್ತೇಷಾಮೇತಾನ್ಯಮೃತಾನಿ ॥ ೩.೫.೪ ॥ ॥ ಇತಿ ಪಞ್ಚಮಃ ಖಣ್ಡಃ ॥

ತದ್ಯತ್ಪ್ರಥಮಮಮೃತಂ ತದ್ವಸವ ಉಪಜೀವನ್ತ್ಯಗ್ನಿನಾ ಮುಖೇನ ನ ವೈ ದೇವಾ ಅಶ್ನನ್ತಿ ನ ಪಿಬನ್ತ್ಯೇತದೇವಾಮೃತಂ ದೃಷ್ಟ್ವಾ ತೃಪ್ಯನ್ತಿ ॥ ೩.೬.೧ ॥

ತ ಏತದೇವ ರೂಪಮಭಿಸಂವಿಶನ್ತ್ಯೇತಸ್ಮಾದ್ರೂಪಾದುದ್ಯನ್ತಿ ॥ ೩.೬.೨ ॥

ಸ ಯ ಏತದೇವಮಮೃತಂ ವೇದ ವಸೂನಾಮೇವೈಕೋ ಭೂತ್ವಾಗ್ನಿನೈವ ಮುಖೇನೈತದೇವಾಮೃತಂ ದೃಷ್ಟ್ವಾ ತೃಪ್ಯತಿ ಸ ಯ ಏತದೇವ ರೂಪಮಭಿಸಂವಿಶತ್ಯೇತಸ್ಮಾದ್ರೂಪಾದುದೇತಿ ॥ ೩.೬.೩ ॥

ಸ ಯಾವದಾದಿತ್ಯಃ ಪುರಸ್ತಾದುದೇತಾ ಪಶ್ಚಾದಸ್ತಮೇತಾ ವಸೂನಾಮೇವ ತಾವದಾಧಿಪತ್ಯಂಸ್ವಾರಾಜ್ಯಂ ಪರ್ಯೇತಾ ॥ ೩.೬.೪ ॥ ॥ ಇತಿ ಷಷ್ಠಃ ಖಣ್ಡಃ ॥

ಅಥ ಯದ್ದ್ವಿತೀಯಮಮೃತಂ ತದ್ರುದ್ರಾ ಉಪಜೀವನ್ತೀನ್ದ್ರೇಣ ಮುಖೇನ ನ ವೈ ದೇವಾ ಅಶ್ನನ್ತಿ ನ ಪಿಬನ್ತ್ಯೇತದೇವಾಮೃತಂ ದೃಷ್ಟ್ವಾ ತೃಪ್ಯನ್ತಿ ॥ ೩.೭.೧ ॥

ತ ಏತದೇವ ರೂಪಮಭಿಸಂವಿಶನ್ತ್ಯೇತಸ್ಮಾದ್ರೂಪಾದುದ್ಯನ್ತಿ ॥ ೩.೭.೨ ॥

ಸ ಯ ಏತದೇವಮಮೃತಂ ವೇದ ರುದ್ರಾಣಾಮೇವೈಕೋ ಭೂತ್ವೇನ್ದ್ರೇಣೈವ ಮುಖೇನೈತದೇವಾಮೃತಂ ದೃಷ್ಟ್ವಾ ತೃಪ್ಯತಿ ಸ ಏತದೇವ ರೂಪಮಭಿಸಂವಿಶತ್ಯೇತಸ್ಮಾದ್ರೂಪಾದುದೇತಿ ॥ ೩.೭.೩ ॥

ಸ ಯಾವದಾದಿತ್ಯಃ ಪುರಸ್ತಾದುದೇತಾ ಪಶ್ಚಾದಸ್ತಮೇತಾ ದ್ವಿಸ್ತಾವದ್ದಕ್ಷಿಣತ ಉದೇತೋತ್ತರತೋಽಸ್ತಮೇತಾ ರುದ್ರಾಣಾಮೇವ ತಾವದಾಧಿಪತ್ಯಂಸ್ವಾರಾಜ್ಯಂ ಪರ್ಯೇತಾ ॥ ೩.೭.೪ ॥ ॥ ಇತಿ ಸಪ್ತಮಃ ಖಣ್ಡಃ ॥

ಅಥ ಯತ್ತೃತೀಯಮಮೃತಂ ತದಾದಿತ್ಯಾ ಉಪಜೀವನ್ತಿ ವರುಣೇನ ಮುಖೇನ ನ ವೈ ದೇವಾ ಅಶ್ನನ್ತಿ ನ ಪಿಬನ್ತ್ಯೇತದೇವಾಮೃತಂ ದೃಷ್ಟ್ವಾ ತೃಪ್ಯನ್ತಿ ॥ ೩.೮.೧ ॥

ತ ಏತದೇವ ರೂಪಮಭಿಸಂವಿಶನ್ತ್ಯೇತಸ್ಮಾದ್ರೂಪಾದುದ್ಯನ್ತಿ ॥ ೩.೮.೨ ॥

ಸ ಯ ಏತದೇವಮಮೃತಂ ವೇದಾದಿತ್ಯಾನಾಮೇವೈಕೋ ಭೂತ್ವಾ ವರುಣೇನೈವ ಮುಖೇನೈತದೇವಾಮೃತಂ ದೃಷ್ಟ್ವಾ ತೃಪ್ಯತಿ ಸ ಏತದೇವ ರೂಪಮಭಿಸಂವಿಶತ್ಯೇತಸ್ಮಾದ್ರೂಪಾದುದೇತಿ ॥ ೩.೮.೩ ॥

ಸ ಯಾವದಾದಿತ್ಯೋ ದಕ್ಷಿಣತ ಉದೇತೋತ್ತರತೋಽಸ್ತಮೇತಾ ದ್ವಿಸ್ತಾವತ್ಪಶ್ಚಾದುದೇತಾ ಪುರಸ್ತಾದಸ್ತಮೇತಾದಿತ್ಯಾನಾಮೇವ ತಾವದಾಧಿಪತ್ಯಂಸ್ವಾರಾಜ್ಯಂ ಪರ್ಯೇತಾ ॥ ೩.೮.೪ ॥ ॥ ಇತಿ ಅಷ್ಟಮಃ ಖಣ್ಡಃ ॥

ಅಥ ಯಚ್ಚತುರ್ಥಮಮೃತಂ ತನ್ಮರುತ ಉಪಜೀವನ್ತಿ ಸೋಮೇನ ಮುಖೇನ ನ ವೈ ದೇವಾ ಅಶ್ನನ್ತಿ ನ ಪಿಬನ್ತ್ಯೇತದೇವಾಮೃತಂ ದೃಷ್ಟ್ವಾ ತೃಪ್ಯನ್ತಿ ॥ ೩.೯.೧ ॥

ತ ಏತದೇವ ರೂಪಮಭಿಸಂವಿಶನ್ತ್ಯೇತಸ್ಮಾದ್ರೂಪಾದುದ್ಯನ್ತಿ ॥ ೩.೯.೨ ॥

ಸ ಯ ಏತದೇವಮಮೃತಂ ವೇದ ಮರುತಾಮೇವೈಕೋ ಭೂತ್ವಾ ಸೋಮೇನೈವ ಮುಖೇನೈತದೇವಾಮೃತಂ ದೃಷ್ಟ್ವಾ ತೃಪ್ಯತಿ ಸ ಏತದೇವ ರೂಪಮಭಿಸಂವಿಶತ್ಯೇತಸ್ಮಾದ್ರೂಪಾದುದೇತಿ ॥ ೩.೯.೩ ॥

ಸ ಯಾವದಾದಿತ್ಯಃ ಪಶ್ಚಾದುದೇತಾ ಪುರಸ್ತಾದಸ್ತಮೇತಾ ದ್ವಿಸ್ತಾವದುತ್ತರತ ಉದೇತಾ ದಕ್ಷಿಣತೋಽಸ್ತಮೇತಾ ಮರುತಾಮೇವ ತಾವದಾಧಿಪತ್ಯ್ಂಸ್ವಾರಾಜ್ಯಂ ಪರ್ಯೇತಾ ॥ ೩.೯.೪ ॥ ॥ ಇತಿ ನವಮಃ ಖಣ್ಡಃ ॥

ಅಥ ಯತ್ಪಞ್ಚಮಮಮೃತಂ ತತ್ಸಾಧ್ಯಾ ಉಪಜೀವನ್ತಿ ಬ್ರಹ್ಮಣಾ ಮುಖೇನ ನ ವೈ ದೇವಾ ಅಶ್ನನ್ತಿ ನ ಪಿಬನ್ತ್ಯೇತದೇವಾಮೃತಂ ದೃಷ್ಟ್ವಾ ತೃಪ್ಯನ್ತಿ ॥ ೩.೧೦.೧ ॥

ತ ಏತದೇವ ರೂಪಮಭಿಸಂವಿಶನ್ತ್ಯೇತಸ್ಮಾದ್ರೂಪಾದುದ್ಯನ್ತಿ ॥ ೩.೧೦.೨ ॥

ಸ ಯ ಏತದೇವಮಮೃತಂ ವೇದ ಸಾಧ್ಯಾನಾಮೇವೈಕೋ ಭೂತ್ವಾ ಬ್ರಹ್ಮಣೈವ ಮುಖೇನೈತದೇವಾಮೃತಂ ದೃಷ್ಟ್ವಾ ತೃಪ್ಯತಿ ಸ ಏತದೇವ ರೂಪಮಭಿಸಂವಿಶತ್ಯೇತಸ್ಮಾದ್ರೂಪಾದುದೇತಿ ॥ ೩.೧೦.೩ ॥

ಸ ಯಾವದಾದಿತ್ಯ ಉತ್ತರತ ಉದೇತಾ ದಕ್ಷಿಣತೋಽಸ್ತಮೇತಾ ದ್ವಿಸ್ತಾವದೂರ್ಧ್ವಂ ಉದೇತಾರ್ವಾಗಸ್ತಮೇತಾ ಸಾಧ್ಯಾನಾಮೇವ ತಾವದಾಧಿಪತ್ಯಂಸ್ವಾರಾಜ್ಯಂ ಪರ್ಯೇತಾ ॥ ೩.೧೦.೪ ॥ ॥ ಇತಿ ದಶಮಃ ಖಣ್ಡಃ ॥

ಅಥ ತತ ಊರ್ಧ್ವ ಉದೇತ್ಯ ನೈವೋದೇತಾ ನಾಸ್ತಮೇತೈಕಲ ಏವ ಮಧ್ಯೇ ಸ್ಥಾತಾ ತದೇಷ ಶ್ಲೋಕಃ ॥ ೩.೧೧.೧ ॥

ನ ವೈ ತತ್ರ ನ ನಿಮ್ಲೋಚ ನೋದಿಯಾಯ ಕದಾಚನ । ದೇವಾಸ್ತೇನಾಹಂಸತ್ಯೇನ ಮಾ ವಿರಾಧಿಷಿ ಬ್ರಹ್ಮಣೇತಿ ॥ ೩.೧೧.೨ ॥

ನ ಹ ವಾ ಅಸ್ಮಾ ಉದೇತಿ ನ ನಿಮ್ಲೋಚತಿ ಸಕೃದ್ದಿವಾ ಹೈವಾಸ್ಮೈ ಭವತಿ ಯ ಏತಾಮೇವಂ ಬ್ರಹ್ಮೋಪನಿಷದಂ ವೇದ ॥ ೩.೧೧.೩ ॥

ತದ್ಧೈತದ್ಬ್ರಹ್ಮಾ ಪ್ರಜಾಪತಯ ಉವಾಚಪ್ರಜಾಪತಿರ್ಮನವೇ ಮನುಃ ಪ್ರಜಾಭ್ಯಸ್ತದ್ಧೈತದುದ್ದಾಲಕಾಯಾರುಣಯೇ ಜ್ಯೇಷ್ಠಾಯ ಪುತ್ರಾಯ ಪಿತಾ ಬ್ರಹ್ಮ ಪ್ರೋವಾಚ ॥ ೩.೧೧.೪ ॥

ಇದಂ ವಾವ ತಜ್ಜ್ಯೇಷ್ಠಾಯ ಪುತ್ರಾಯ ಪಿತಾ ಬ್ರಹ್ಮ ಪ್ರಬ್ರೂಯಾತ್ಪ್ರಣಾಯ್ಯಾಯ ವಾನ್ತೇವಾಸಿನೇ ॥ ೩.೧೧.೫ ॥

ನಾನ್ಯಸ್ಮೈ ಕಸ್ಮೈಚನ ಯದ್ಯಪ್ಯಸ್ಮಾ ಇಮಾಮದ್ಭಿಃ ಪರಿಗೃಹೀತಾಂ ಧನಸ್ಯ ಪೂರ್ಣಾಂ ದದ್ಯಾದೇತದೇವ ತತೋ ಭೂಯ ಇತ್ಯೇತದೇವ ತತೋ ಭೂಯ ಇತಿ ॥ ೩.೧೧.೬ ॥ ॥ ಇತಿ ಏಕಾದಶಃ ಖಣ್ಡಃ ॥

ಗಾಯತ್ರೀ ವಾ ಈದಂ ಸರ್ವಂ ಭೂತಂ ಯದಿದಂ ಕಿಂ ಚ ವಾಗ್ವೈ ಗಾಯತ್ರೀ ವಾಗ್ವಾ ಇದಂ ಸರ್ವಂ ಭೂತಂ ಗಾಯತಿ ಚ ತ್ರಾಯತೇ ಚ ॥ ೩.೧೨.೧ ॥

ಯಾ ವೈ ಸಾ ಗಾಯತ್ರೀಯಂ ವಾವ ಸಾ ಯೇಯಂ ಪೃಥಿವ್ಯಸ್ಯಾಂ ಹೀದಂ ಸರ್ವಂ ಭೂತಂ ಪ್ರತಿಷ್ಠಿತಮೇತಾಮೇವ ನಾತಿಶೀಯತೇ ॥ ೩.೧೨.೨ ॥

ಯಾ ವೈ ಸಾ ಪೃಥಿವೀಯಂ ವಾವ ಸಾ ಯದಿದಮಸ್ಮಿನ್ಪುರುಷೇ ಶರೀರಮಸ್ಮಿನ್ಹೀಮೇ ಪ್ರಾಣಾಃ ಪ್ರತಿಷ್ಠಿತಾ ಏತದೇವ ನಾತಿಶೀಯನ್ತೇ ॥ ೩.೧೨.೩ ॥

ಯದ್ವೈ ತತ್ಪುರುಷೇ ಶರೀರಮಿದಂ ವಾವ ತದ್ಯದಿದಮಸ್ಮಿನ್ನನ್ತಃ ಪುರುಷೇ ಹೃದಯಮಸ್ಮಿನ್ಹೀಮೇ ಪ್ರಾಣಾಃ ಪ್ರತಿಷ್ಠಿತಾ ಏತದೇವ ನಾತಿಶೀಯನ್ತೇ ॥ ೩.೧೨.೪ ॥

ಸೈಷಾ ಚತುಷ್ಪದಾ ಷಡ್ವಿಧಾ ಗಾಯತ್ರೀ ತದೇತದೃಚಾಭ್ಯನೂಕ್ತಮ್ ॥ ೩.೧೨.೫ ॥

ತಾವಾನಸ್ಯ ಮಹಿಮಾ ತತೋ ಜ್ಯಾಯಾಂಶ್ಚ ಪೂರುಷಃ । ಪಾದೋಽಸ್ಯ ಸರ್ವಾ ಭೂತಾನಿ ತ್ರಿಪಾದಸ್ಯಾಮೃತಂ ದಿವೀತಿ ॥ ೩.೧೨.೬ ॥

ಯದ್ವೈ ತದ್ಬ್ರಹ್ಮೇತೀದಂ ವಾವ ತದ್ಯೋಯಂ ಬಹಿರ್ಧಾ ಪುರುಷಾದಾಕಾಶೋ ಯೋ ವೈ ಸ ಬಹಿರ್ಧಾ ಪುರುಷಾದಾಕಾಶಃ ॥ ೩.೧೨.೭ ॥ ಅಯಂ ವಾವ ಸ ಯೋಽಯಮನ್ತಃ ಪುರುಷ ಅಕಾಶೋ ಯೋ ವೈ ಸೋಽನ್ತಃ ಪುರುಷ ಆಕಾಶಃ ॥ ೩.೧೨.೮ ॥ ಅಯಂ ವಾವ ಸ ಯೋಽಯಮನ್ತರ್ಹೃದಯ ಆಕಾಶಸ್ತದೇತತ್ಪೂರ್ಣಮಪ್ರವರ್ತಿ ಪೂರ್ಣಮಪ್ರವರ್ತಿನೀಂಶ್ರಿಯಂ ಲಭತೇ ಯ ಏವಂ ವೇದ ॥ ೩.೧೨.೯ ॥ ॥ ಇತಿ ದ್ವಾದಶಃ ಖಣ್ಡಃ ॥

ತಸ್ಯ ಹ ವಾ ಏತಸ್ಯ ಹೃದಯಸ್ಯ ಪಞ್ಚ ದೇವಸುಷಯಃ ಸ ಯೋಽಸ್ಯ ಪ್ರಾಙ್ಸುಷಿಃ ಸ ಪ್ರಾಣಸ್ತಚ್ಚಕ್ಷುಃ ಸ ಆದಿತ್ಯಸ್ತದೇತತ್ತೇಜೋಽನ್ನಾದ್ಯಮಿತ್ಯುಪಾಸೀತ ತೇಜಸ್ವ್ಯನ್ನಾದೋ ಭವತಿ ಯ ಏವಂ ವೇದ ॥ ೩.೧೩.೧ ॥

ಅಥ ಯೋಽಸ್ಯ ದಕ್ಷಿಣಃ ಸುಷಿಃ ಸ ವ್ಯಾನಸ್ತಚ್ಛ್ರೋತ್ರಂ ಸ ಚನ್ದ್ರಮಾಸ್ತದೇತಚ್ಛ್ರೀಶ್ಚ ಯಶಶ್ಚೇತ್ಯುಪಾಸೀತ ಶ್ರೀಮಾನ್ಯಶಸ್ವೀ ಭವತಿ ಯ ಏವಂ ವೇದ ॥ ೩.೧೩.೨ ॥

ಅಥ ಯೋಽಸ್ಯ ಪ್ರತ್ಯಙ್ಸುಷಿಃ ಸೋಽಪಾನಃ ಸಾ ವಾಕ್ಸೋಽಗ್ನಿಸ್ತದೇತದ್ಬ್ರಹ್ಮವರ್ಚಸಮನ್ನಾದ್ಯಮಿತ್ಯುಪಾಸೀತ ಬ್ರಹ್ಮವರ್ಚಸ್ಯನ್ನಾದೋ ಭವತಿ ಯ ಏವಂ ವೇದ ॥ ೩.೧೩.೩ ॥

ಅಥ ಯೋಽಸ್ಯೋದಙ್ಸುಷಿಃ ಸ ಸಮಾನಸ್ತನ್ಮನಃ ಸ ಪರ್ಜನ್ಯಸ್ತದೇತತ್ಕೀರ್ತಿಶ್ಚ ವ್ಯುಷ್ಟಿಶ್ಚೇತ್ಯುಪಾಸೀತ ಕೀರ್ತಿಮಾನ್ವ್ಯುಷ್ಟಿಮಾನ್ಭವತಿ ಯ ಏವಂ ವೇದ ॥ ೩.೧೩.೪ ॥

ಅಥ ಯೋಽಸ್ಯೋರ್ಧ್ವಃ ಸುಷಿಃ ಸ ಉದಾನಃ ಸ ವಾಯುಃ ಸ ಆಕಾಶಸ್ತದೇತದೋಜಶ್ಚ ಮಹಶ್ಚೇತ್ಯುಪಾಸೀತೌಜಸ್ವೀ ಮಹಸ್ವಾನ್ಭವತಿ ಯ ಏವಂ ವೇದ ॥ ೩.೧೩.೫ ॥

ತೇ ವಾ ಏತೇ ಪಞ್ಚ ಬ್ರಹ್ಮಪುರುಷಾಃ ಸ್ವರ್ಗಸ್ಯ ಲೋಕಸ್ಯ ದ್ವಾರಪಾಃ ಸ ಯ ಏತಾನೇವಂ ಪಞ್ಚ ಬ್ರಹ್ಮಪುರುಷಾನ್ಸ್ವರ್ಗಸ್ಯ ಲೋಕಸ್ಯ ದ್ವಾರಪಾನ್ವೇದಾಸ್ಯ ಕುಲೇ ವೀರೋ ಜಾಯತೇ ಪ್ರತಿಪದ್ಯತೇ ಸ್ವರ್ಗಂ ಲೋಕಂ ಯ ಏತಾನೇವಂ ಪಞ್ಚ ಬ್ರಹ್ಮಪುರುಷಾನ್ಸ್ವರ್ಗಸ್ಯ ಲೋಕಸ್ಯ ದ್ವಾರಪಾನ್ವೇದ ॥ ೩.೧೩.೬ ॥

ಅಥ ಯದತಃ ಪರೋ ದಿವೋ ಜ್ಯೋತಿರ್ದೀಪ್ಯತೇ ವಿಶ್ವತಃ ಪೃಷ್ಠೇಷು ಸರ್ವತಃ ಪೃಷ್ಠೇಷ್ವನುತ್ತಮೇಷೂತ್ತಮೇಷು ಲೋಕೇಷ್ವಿದಂ ವಾವ ತದ್ಯದಿದಮಸ್ಮಿನ್ನನ್ತಃ ಪುರುಷೇ ಜ್ಯೋತಿಃ ॥ ೩.೧೩.೭ ॥

ತಸ್ಯೈಷಾ ದೃಷ್ಟಿರ್ಯತ್ರಿತದಸ್ಮಿಞ್ಛರೀರೇ ಸಂಸ್ಪರ್ಶೇನೋಷ್ಣಿಮಾನಂ ವಿಜಾನಾತಿ ತಸ್ಯೈಷಾ ಶ್ರುತಿರ್ಯತ್ರೈತತ್ಕರ್ಣಾವಪಿಗೃಹ್ಯ ನಿನದಮಿವ ನದಥುರಿವಾಗ್ನೇರಿವ ಜ್ವಲತ ಉಪಶೃಣೋತಿ ತದೇತದ್ದೃಷ್ಟಂ ಚ ಶ್ರುತಂ ಚೇತ್ಯುಪಾಸೀತ ಚಕ್ಷುಷ್ಯಃ ಶ್ರುತೋ ಭವತಿ ಯ ಏವಂ ವೇದ ಯ ಏವಂ ವೇದ ॥ ೩.೧೩.೮ ॥ ॥ ಇತಿ ತ್ರಯೋದಶಃ ಖಣ್ಡಃ ॥

ಸರ್ವಂ ಖಲ್ವಿದಂ ಬ್ರಹ್ಮ ತಜ್ಜಲಾನಿತಿ ಶಾನ್ತ ಉಪಾಸೀತ । ಅಥ ಖಲು ಕ್ರತುಮಯಃ ಪುರುಷೋ ಯಥಾಕ್ರತುರಸ್ಮಿಁಲ್ಲೋಕೇ ಪುರುಷೋ ಭವತಿ ತಥೇತಃ ಪ್ರೇತ್ಯ ಭವತಿ ಸ ಕ್ರತುಂ ಕುರ್ವೀತ ॥ ೩.೧೪.೧ ॥

ಮನೋಮಯಃ ಪ್ರಾಣಶರೀರೋ ಭಾರೂಪಃ ಸತ್ಯಸಂಕಲ್ಪ ಆಕಾಶಾತ್ಮಾ ಸರ್ವಕರ್ಮಾ ಸರ್ವಕಾಮಃ ಸರ್ವಗನ್ಧಃ ಸರ್ವರಸಃ ಸರ್ವಮಿದಮಭ್ಯತ್ತೋಽವಾಕ್ಯನಾದರಃ ॥ ೩.೧೪.೨ ॥

ಏಷ ಮ ಆತ್ಮಾನ್ತರ್ಹೃದಯೇಽಣೀಯಾನ್ವ್ರೀಹೇರ್ವಾ ಯವಾದ್ವಾ ಸರ್ಷಪಾದ್ವಾ ಶ್ಯಾಮಾಕಾದ್ವಾ ಶ್ಯಾಮಾಕತಣ್ಡುಲಾದ್ವೈಷ ಮ ಆತ್ಮಾನ್ತರ್ಹೃದಯೇ ಜ್ಯಾಯಾನ್ಪೃಥಿವ್ಯಾ ಜ್ಯಾಯಾನನ್ತರಿಕ್ಷಾಜ್ಜ್ಯಾಯಾನ್ದಿವೋ ಜ್ಯಾಯಾನೇಭ್ಯೋ ಲೋಕೇಭ್ಯಃ ॥ ೩.೧೪.೩ ॥

ಸರ್ವಕರ್ಮಾ ಸರ್ವಕಾಮಃ ಸರ್ವಗನ್ಧಃ ಸರ್ವರಸಃ ಸರ್ವಮಿದಮಭ್ಯಾತ್ತೋಽವಾಕ್ಯನಾದರ ಏಷ ಮ ಆತ್ಮಾನ್ತರ್ಹೃದಯ ಏತದ್ಬ್ರಹ್ಮೈತಮಿತಃ ಪ್ರೇತ್ಯಾಭಿಸಂಭವಿತಾಸ್ಮೀತಿ ಯಸ್ಯ ಸ್ಯಾದದ್ಧಾ ನ ವಿಚಿಕಿತ್ಸಾಸ್ತೀತಿ ಹ ಸ್ಮಾಹ ಶಾಣ್ಡಿಲ್ಯಃ ಶಾಣ್ಡಿಲ್ಯಃ ॥ ೩.೧೪.೪ ॥ ॥ ಇತಿ ಚತುರ್ದಶಃ ಖಣ್ಡಃ ॥

ಅನ್ತರಿಕ್ಷೋದರಃ ಕೋಶೋ ಭೂಮಿಬುಧ್ನೋ ನ ಜೀರ್ಯತಿ ದಿಶೋ ಹ್ಯಸ್ಯ ಸ್ರಕ್ತಯೋ ದ್ಯೌರಸ್ಯೋತ್ತರಂ ಬಿಲಂ ಸ ಏಷ ಕೋಶೋ ವಸುಧಾನಸ್ತಸ್ಮಿನ್ವಿಶ್ವಮಿದಂ ಶ್ರಿತಮ್ ॥ ೩.೧೫.೧ ॥

ತಸ್ಯ ಪ್ರಾಚೀ ದಿಗ್ಜುಹೂರ್ನಾಮ ಸಹಮಾನಾ ನಾಮ ದಕ್ಷಿಣಾ ರಾಜ್ಞೀ ನಾಮ ಪ್ರತೀಚೀ ಸುಭೂತಾ ನಾಮೋದೀಚೀ ತಾಸಾಂ ವಾಯುರ್ವತ್ಸಃ ಸ ಯ ಏತಮೇವಂ ವಾಯುಂ ದಿಶಾಂ ವತ್ಸಂ ವೇದ ನ ಪುತ್ರರೋದಂ ರೋದಿತಿ ಸೋಽಹಮೇತಮೇವಂ ವಾಯುಂ ದಿಶಾಂ ವತ್ಸಂ ವೇದ ಮಾ ಪುತ್ರರೋದಂರುದಮ್ ॥ ೩.೧೫.೨ ॥

ಅರಿಷ್ಟಂ ಕೋಶಂ ಪ್ರಪದ್ಯೇಽಮುನಾಮುನಾಮುನಾ ಪ್ರಾಣಂ ಪ್ರಪದ್ಯೇಽಮುನಾಮುನಾಮುನಾ ಭೂಃ ಪ್ರಪದ್ಯೇಽಮುನಾಮುನಾಮುನಾ ಭುವಃ ಪ್ರಪದ್ಯೇಽಮುನಾಮುನಾಮುನಾ ಸ್ವಃ ಪ್ರಪದ್ಯೇಽಮುನಾಮುನಾಮುನಾ ॥ ೩.೧೫.೩ ॥

ಸ ಯದವೋಚಂ ಪ್ರಾಣಂ ಪ್ರಪದ್ಯ ಇತಿ ಪ್ರಾಣೋ ವಾ ಇದಂ ಸರ್ವಂ ಭೂತಂ ಯದಿದಂ ಕಿಂಚ ತಮೇವ ತತ್ಪ್ರಾಪತ್ಸಿ ॥ ೩.೧೫.೪ ॥

ಅಥ ಯದವೋಚಂ ಭೂಃ ಪ್ರಪದ್ಯ ಇತಿ ಪೃಥಿವೀಂ ಪ್ರಪದ್ಯೇಽನ್ತರಿಕ್ಷಂ ಪ್ರಪದ್ಯೇ ದಿವಂ ಪ್ರಪದ್ಯ ಇತ್ಯೇವ ತದವೋಚಮ್ ॥ ೩.೧೫.೫ ॥

ಅಥ ಯದವೋಚಂ ಭುವಃ ಪ್ರಪದ್ಯ ಇತ್ಯಗ್ನಿಂ ಪ್ರಪದ್ಯೇ ವಾಯುಂ ಪ್ರಪದ್ಯ ಆದಿತ್ಯಂ ಪ್ರಪದ್ಯ ಇತ್ಯೇವ ತದವೋಚಮ್ ॥ ೩.೧೫.೬ ॥

ಅಥ ಯದವೋಚಂಸ್ವಃ ಪ್ರಪದ್ಯ ಇತ್ಯೃಗ್ವೇದಂ ಪ್ರಪದ್ಯೇ ಯಜುರ್ವೇದಂ ಪ್ರಪದ್ಯೇ ಸಾಮವೇದಂ ಪ್ರಪದ್ಯ ಇತ್ಯೇವ ತದವೋಚಂ ತದವೋಚಮ್ ॥ ೩.೧೫.೭ ॥ ॥ ಇತಿ ಪಞ್ಚದಶಃ ಖಣ್ಡಃ ॥

ಪುರುಷೋ ವಾವ ಯಜ್ಞಸ್ತಸ್ಯ ಯಾನಿ ಚತುರ್ವಿಂಶತಿ ವರ್ಷಾಣಿ ತತ್ಪ್ರಾತಃಸವನಂ ಚತುರ್ವಿಂಶತ್ಯಕ್ಷರಾ ಗಾಯತ್ರೀ ಗಾಯತ್ರಂ ಪ್ರಾತಃಸವನಂ ತದಸ್ಯ ವಸವೋಽನ್ವಾಯತ್ತಾಃ ಪ್ರಾಣಾ ವಾವ ವಸವ ಏತೇ ಹೀದಂಸರ್ವಂ ವಾಸಯನ್ತಿ ॥ ೩.೧೬.೧ ॥

ತಂ ಚೇದೇತಸ್ಮಿನ್ವಯಸಿ ಕಿಂಚಿದುಪತಪೇತ್ಸ ಬ್ರೂಯಾತ್ಪ್ರಾಣಾ ವಸವ ಇದಂ ಮೇ ಪ್ರಾತಃಸವನಂ ಮಾಧ್ಯಂದಿನಂಸವನಮನುಸಂತನುತೇತಿ ಮಾಹಂ ಪ್ರಾಣಾನಾಂ ವಸೂನಾಂ ಮಧ್ಯೇ ಯಜ್ಞೋ ವಿಲೋಪ್ಸೀಯೇತ್ಯುದ್ಧೈವ ತತ ಏತ್ಯಗದೋ ಹ ಭವತಿ ॥ ೩.೧೬.೨ ॥

ಅಥ ಯಾನಿ ಚತುಶ್ಚತ್ವಾರಿಂಶದ್ವರ್ಷಾಣಿ ತನ್ಮಾಧ್ಯಂದಿನಂ ಸವನಂ ಚತುಶ್ಚತ್ವಾರಿಂಶದಕ್ಷರಾ ತ್ರಿಷ್ಟುಪ್ತ್ರೈಷ್ಟುಭಂ ಮಾಧ್ಯಂದಿನಂಸವನಂ ತದಸ್ಯ ರುದ್ರಾ ಅನ್ವಾಯತ್ತಾಃ ಪ್ರಾಣಾ ವಾವ ರುದ್ರಾ ಏತೇ ಹೀದಂಸರ್ವಂರೋದಯನ್ತಿ ॥ ೩.೧೬.೩ ॥

ತಂ ಚೇದೇತಸ್ಮಿನ್ವಯಸಿ ಕಿಂಚಿದುಪತಪೇತ್ಸ ಬ್ರೂಯಾತ್ಪ್ರಾಣಾ ರುದ್ರಾ ಇದಂ ಮೇ ಮಾಧ್ಯಂದಿನಂಸವನಂ ತೃತೀಯಸವನಮನುಸಂತನುತೇತಿ ಮಾಹಂ ಪ್ರಾಣಾನಾಂರುದ್ರಾಣಾಂ ಮಧ್ಯೇ ಯಜ್ಞೋ ವಿಲೋಪ್ಸೀಯೇತ್ಯುದ್ಧೈವ ತತ ಏತ್ಯಗದೋ ಹ ಭವತಿ ॥ ೩.೧೬.೪ ॥

ಅಥ ಯಾನ್ಯಷ್ಟಾಚತ್ವಾರಿಂಶದ್ವರ್ಷಾಣಿ ತತ್ತೃತೀಯಸವನಮಷ್ಟಾಚತ್ವಾರಿಂಶದಕ್ಷರಾ ಜಗತೀ ಜಾಗತಂ ತೃತೀಯಸವನಂ ತದಸ್ಯಾದಿತ್ಯಾ ಅನ್ವಾಯತ್ತಾಃ ಪ್ರಾಣಾ ವಾವಾದಿತ್ಯಾ ಏತೇ ಹೀದಂಸರ್ವಮಾದದತೇ ॥ ೩.೧೬.೫ ॥

ತಂ ಚೇದೇತಸ್ಮಿನ್ವಯಸಿ ಕಿಂಚಿದುಪತಪೇತ್ಸ ಬ್ರೂಯಾತ್ಪ್ರಾಣಾ ಅದಿತ್ಯಾ ಇದಂ ಮೇ ತೃತೀಯಸವನಮಾಯುರನುಸಂತನುತೇತಿ ಮಾಹಂ ಪ್ರಾಣಾನಾಮಾದಿತ್ಯಾನಾಂ ಮಧ್ಯೇ ಯಜ್ಞೋ ವಿಲೋಪ್ಸೀಯೇತ್ಯುದ್ಧೈವ ತತ ಏತ್ಯಗದೋ ಹೈವ ಭವತಿ ॥ ೩.೧೬.೬ ॥

ಏತದ್ಧ ಸ್ಮ ವೈ ತದ್ವಿದ್ವಾನಾಹ ಮಹಿದಾಸ ಐತರೇಯಃ ಸ ಕಿಂ ಮ ಏತದುಪತಪಸಿ ಯೋಽಹಮನೇನ ನ ಪ್ರೇಷ್ಯಾಮೀತಿ ಸ ಹ ಷೋಡಶಂ ವರ್ಷಶತಮಜೀವತ್ಪ್ರ ಹ ಷೋಡಶಂ ವರ್ಷಶತಂ ಜೀವತಿ ಯ ಏವಂ ವೇದ ॥ ೩.೧೬.೭ ॥ ॥ ಇತಿ ಷೋಡಶಃ ಖಣ್ಡಃ ॥

ಸ ಯದಶಿಶಿಷತಿ ಯತ್ಪಿಪಾಸತಿ ಯನ್ನ ರಮತೇ ತಾ ಅಸ್ಯ ದೀಕ್ಷಾಃ ॥ ೩.೧೭.೧ ॥

ಅಥ ಯದಶ್ನಾತಿ ಯತ್ಪಿಬತಿ ಯದ್ರಮತೇ ತದುಪಸದೈರೇತಿ ॥ ೩.೧೭.೨ ॥

ಅಥ ಯದ್ಧಸತಿ ಯಜ್ಜಕ್ಷತಿ ಯನ್ಮೈಥುನಂ ಚರತಿ ಸ್ತುತಶಸ್ತ್ರೈರೇವ ತದೇತಿ ॥ ೩.೧೭.೩ ॥

ಅಥ ಯತ್ತಪೋ ದಾನಮಾರ್ಜವಮಹಿಂಸಾ ಸತ್ಯವಚನಮಿತಿ ತಾ ಅಸ್ಯ ದಕ್ಷಿಣಾಃ ॥ ೩.೧೭.೪ ॥

ತಸ್ಮಾದಾಹುಃ ಸೋಷ್ಯತ್ಯಸೋಷ್ಟೇತಿ ಪುನರುತ್ಪಾದನಮೇವಾಸ್ಯ ತನ್ಮರಣಮೇವಾವಭೃಥಃ ॥ ೩.೧೭.೫ ॥

ತದ್ಧೈತದ್ಘೋರ್ ಆಙ್ಗಿರಸಃ ಕೃಷ್ಣಾಯ ದೇವಕೀಪುತ್ರಾಯೋಕ್ತ್ವೋವಾಚಾಪಿಪಾಸ ಏವ ಸ ಬಭೂವ ಸೋಽನ್ತವೇಲಾಯಾಮೇತತ್ತ್ರಯಂ ಪ್ರತಿಪದ್ಯೇತಾಕ್ಷಿತಮಸ್ಯಚ್ಯುತಮಸಿ ಪ್ರಾಣಸಂಶಿತಮಸೀತಿ ತತ್ರೈತೇ ದ್ವೇ ಋಚೌ ಭವತಃ ॥ ೩.೧೭.೬ ॥

ಆದಿತ್ಪ್ರತ್ನಸ್ಯ ರೇತಸಃ ಜ್ಯೋತಿಃ ಪಶ್ಯನ್ತಿ ವಾಸರಮ್; ಪರೋ ಯದಿಧ್ಯತೇ ದಿವಿ ॥ ೩.೧೭.೭ ॥ ಉದ್ವಯಂ ತಮಸಸ್ಪರಿ ಜ್ಯೋತಿಃ ಪಶ್ಯನ್ತ ಉತ್ತರಂಸ್ವಃ ಪಶ್ಯನ್ತ ಉತ್ತರಂ ದೇವಂ ದೇವತ್ರಾ ಸೂರ್ಯಮಗನ್ಮ ಜ್ಯೋತಿರುತ್ತಮಮಿತಿ ಜ್ಯೋತಿರುತ್ತಮಮಿತಿ ॥ ೩.೧೭.೮ ॥ ॥ ಇತಿ ಸಪ್ತದಶಃ ಖಣ್ಡಃ ॥

ಮನೋ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸೀತೇತ್ಯಧ್ಯಾತ್ಮಮಥಾಧಿದೈವತಮಾಕಾಶೋ ಬ್ರಹ್ಮೇತ್ಯುಭಯಮಾದಿಷ್ಟಂ ಭವತ್ಯಧ್ಯಾತ್ಮಂ ಚಾಧಿದೈವತಂ ಚ ॥ ೩.೧೮.೧ ॥

ತದೇತಚ್ಚತುಷ್ಪಾದ್ಬ್ರಹ್ಮ ವಾಕ್ಪಾದಃ ಪ್ರಾಣಃ ಪಾದಶ್ಚಕ್ಷುಃ ಪಾದಃ ಶ್ರೋತ್ರಂ ಪಾದ ಇತ್ಯಧ್ಯಾತ್ಮಮಥಾಧಿದೈವತಮಗ್ನಿಃ ಪಾದೋ ವಾಯುಃ ಪಾದಾ ಅದಿತ್ಯಃ ಪಾದೋ ದಿಶಃ ಪಾದ ಇತ್ಯುಭಯಮೇವಾದಿಷ್ಟಂ ಭವತ್ಯಧ್ಯಾತ್ಮಂ ಚೈವಾಧಿದೈವತಂ ಚ ॥ ೩.೧೮.೨ ॥

ವಾಗೇವ ಬ್ರಹ್ಮಣಶ್ಚತುರ್ಥಃ ಪಾದಃ ಸೋಽಗ್ನಿನಾ ಜ್ಯೋತಿಷಾ ಭಾತಿ ಚ ತಪತಿ ಚ ಭಾತಿ ಚ ತಪತಿ ಚ ಕೀರ್ತ್ಯಾ ಯಶಸಾ ಬ್ರಹ್ಮವರ್ಚಸೇನ ಯ ಏವಂ ವೇದ ॥ ೩.೧೮.೩ ॥

ಪ್ರಾಣ ಏವ ಬ್ರಹ್ಮಣಶ್ಚತುರ್ಥಃ ಪಾದಃ ಸ ವಾಯುನಾ ಜ್ಯೋತಿಷಾ ಭಾತಿ ಚ ತಪತಿ ಚ್ ಭಾತಿ ಚ ತಪತಿ ಚ ಕೀರ್ತ್ಯಾ ಯಶಸಾ ಬ್ರಹ್ಮವರ್ಚಸೇನ ಯ ಏವಂ ವೇದ ॥ ೩.೧೮.೪ ॥

ಚಕ್ಷುರೇವ ಬ್ರಹ್ಮಣಶ್ಚತುರ್ಥಃ ಪಾದಃ ಸ ಆದಿತ್ಯೇನ ಜ್ಯೋತಿಷಾ ಭಾತಿ ಚ ತಪತಿ ಚ ಭಾತಿ ಚ ತಪತಿ ಚ ಕೀರ್ತ್ಯಾ ಯಶಸಾ ಬ್ರಹ್ಮವರ್ಚಸೇನ ಯ ಏವಂ ವೇದ ॥ ೩.೧೮.೫ ॥

ಶ್ರೋತ್ರಮೇವ ಬ್ರಹ್ಮಣಶ್ಚತುರ್ಥಃ ಪಾದಃ ಸ ದಿಗ್ಭಿರ್ಜ್ಯೋತಿಷಾ ಭಾತಿ ಚ ತಪತಿ ಚ ಭಾತಿ ಚ ತಪತಿ ಚ ಕೀರ್ತ್ಯಾ ಯಶಸಾ ಬ್ರಹ್ಮವರ್ಚಸೇನ ಯ ಏವಂ ವೇದ ಯ ಏವಂ ವೇದ ॥ ೩.೧೮.೬ ॥ ॥ ಇತಿ ಅಷ್ಟಾದಶಃ ಖಣ್ಡಃ ॥

ಆದಿತ್ಯೋ ಬ್ರಹ್ಮೇತ್ಯಾದೇಶಸ್ತಸ್ಯೋಪವ್ಯಾಖ್ಯಾನಮಸದೇವೇದಮಗ್ರ ಆಸೀತ್ । ತತ್ಸದಾಸೀತ್ತತ್ಸಮಭವತ್ತದಾಣ್ಡಂ ನಿರವರ್ತತ ತತ್ಸಂವತ್ಸರಸ್ಯ ಮಾತ್ರಾಮಶಯತ ತನ್ನಿರಭಿದ್ಯತ ತೇ ಆಣ್ಡಕಪಾಲೇ ರಜತಂ ಚ ಸುವರ್ಣಂ ಚಾಭವತಾಮ್ ॥ ೩.೧೯.೧ ॥

ತದ್ಯದ್ರಜತಂ ಸೇಯಂ ಪೃಥಿವೀ ಯತ್ಸುವರ್ಣಂ ಸಾ ದ್ಯೌರ್ಯಜ್ಜರಾಯು ತೇ ಪರ್ವತಾ ಯದುಲ್ಬಂ ಸಮೇಘೋ ನೀಹಾರೋ ಯಾ ಧಮನಯಸ್ತಾ ನದ್ಯೋ ಯದ್ವಾಸ್ತೇಯಮುದಕಂ ಸ ಸಮುದ್ರಃ ॥ ೩.೧೯.೨ ॥

ಅಥ ಯತ್ತದಜಾಯತ ಸೋಽಸಾವಾದಿತ್ಯಸ್ತಂ ಜಾಯಮಾನಂ ಘೋಷಾ ಉಲೂಲವೋಽನೂದತಿಷ್ಠನ್ತ್ಸರ್ವಾಣಿ ಚ ಭೂತಾನಿ ಸರ್ವೇ ಚ ಕಾಮಾಸ್ತಸ್ಮಾತ್ತಸ್ಯೋದಯಂ ಪ್ರತಿ ಪ್ರತ್ಯಾಯನಂ ಪ್ರತಿ ಘೋಷಾ ಉಲೂಲವೋಽನೂತ್ತಿಷ್ಠನ್ತಿ ಸರ್ವಾಣಿ ಚ ಭೂತಾನಿ ಸರ್ವೇ ಚ ಕಾಮಾಃ ॥ ೩.೧೯.೩ ॥

ಸ ಯ ಏತಮೇವಂ ವಿದ್ವಾನಾದಿತ್ಯಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇಽಭ್ಯಾಶೋ ಹ ಯದೇನಂ ಸಾಧವೋ ಘೋಷಾ ಆ ಚ ಗಚ್ಛೇಯುರುಪ ಚ ನಿಮ್ರೇಡೇರನ್ನಿಮ್ರೇಡೇರನ್ ॥ ೩.೧೯.೪ ॥ ॥ ಇತಿ ಏಕೋನವಿಂಶಃ ಖಣ್ಡಃ ॥ ॥ ಇತಿ ತೃತೀಯೋಽಧ್ಯಾಯಃ ॥

॥ ಚತುರ್ಥೋಽಧ್ಯಾಯಃ ॥ ಜಾನಶ್ರುತಿರ್ಹ ಪೌತ್ರಾಯಣಃ ಶ್ರದ್ಧಾದೇಯೋ ಬಹುದಾಯೀ ಬಹುಪಾಕ್ಯ ಆಸ ಸ ಹ ಸರ್ವತ ಆವಸಥಾನ್ಮಾಪಯಾಂಚಕ್ರೇ ಸರ್ವತ ಏವ ಮೇಽನ್ನಮತ್ಸ್ಯನ್ತೀತಿ ॥ ೪.೧.೧ ॥

ಅಥ ಹಂಸಾ ನಿಶಾಯಾಮತಿಪೇತುಸ್ತದ್ಧೈವಂ ಹಂ ಸೋಹಂ ಸಮಭ್ಯುವಾದ ಹೋ ಹೋಽಯಿ ಭಲ್ಲಾಕ್ಷ ಭಲ್ಲಾಕ್ಷ ಜಾನಶ್ರುತೇಃ ಪೌತ್ರಾಯಣಸ್ಯ ಸಮಂ ದಿವಾ ಜ್ಯೋತಿರಾತತಂ ತನ್ಮಾ ಪ್ರಸಾಙ್ಕ್ಷೀ ಸ್ತತ್ತ್ವಾ ಮಾ ಪ್ರಧಾಕ್ಷೀರಿತಿ ॥ ೪.೧.೨ ॥

ತಮು ಹ ಪರಃ ಪ್ರತ್ಯುವಾಚಕಮ್ವರ ಏನಮೇತತ್ಸನ್ತಂ ಸಯುಗ್ವಾನಮಿವ ರೈಕ್ವಮಾತ್ಥೇತಿ ಯೋ ನು ಕಥಂ ಸಯುಗ್ವಾ ರೈಕ್ವ ಇತಿ ॥ ೪.೧.೩ ॥

ಯಥಾ ಕೃತಾಯವಿಜಿತಾಯಾಧರೇಯಾಃ ಸಂಯನ್ತ್ಯೇವಮೇನಂ ಸರ್ವಂ ತದಭಿಸಮೈತಿ ಯತ್ಕಿಂಚ ಪ್ರಜಾಃ ಸಾಧು ಕುರ್ವನ್ತಿ ಯಸ್ತದ್ವೇದ ಯತ್ಸ ವೇದ ಸ ಮಯೈತದುಕ್ತ ಇತಿ ॥ ೪.೧.೪ ॥

ತದು ಹ ಜಾನಶ್ರುತಿಃ ಪೌತ್ರಾಯಣ ಉಪಶುಶ್ರಾವ ಸ ಹ ಸಂಜಿಹಾನ ಏವ ಕ್ಷತ್ತಾರಮುವಾಚಾಙ್ಗಾರೇ ಹ ಸಯುಗ್ವಾನಮಿವ ರೈಕ್ವಮಾತ್ಥೇತಿ ಯೋ ನು ಕಥಂ ಸಯುಗ್ವಾ ರೈಕ್ವ ಇತಿ ॥ ೪.೧.೫ ॥ ಯಥಾ ಕೃತಾಯವಿಜಿತಾಯಾಧರೇಯಾಃ ಸಂಯನ್ತ್ಯೇವಮೇನಂ ಸರ್ವಂ ತದಭಿಸಮೈತಿ ಯತ್ಕಿಂಚ ಪ್ರಜಾಃ ಸಾಧು ಕುರ್ವನ್ತಿ ಯಸ್ತದ್ವೇದ ಯತ್ಸ ವೇದ ಸ ಮಯೈತದುಕ್ತ ಇತಿ ॥ ೪.೧.೬ ॥

ಸ ಹ ಕ್ಷತ್ತಾನ್ವಿಷ್ಯ ನಾವಿದಮಿತಿ ಪ್ರತ್ಯೇಯಾಯ ತಂ ಹೋವಾಚ ಯತ್ರಾರೇ ಬ್ರಾಹ್ಮಣಸ್ಯಾನ್ವೇಷಣಾ ತದೇನಮರ್ಚ್ಛೇತಿ ॥ ೪.೧.೭ ॥

ಸೋಽಧಸ್ತಾಚ್ಛಕಟಸ್ಯ ಪಾಮಾನಂ ಕಷಮಾಣಮುಪೋಪವಿವೇಶ ತಂ ಹಾಭ್ಯುವಾದ ತ್ವಂ ನು ಭಗವಃ ಸಯುಗ್ವಾ ರೈಕ್ವ ಇತ್ಯಹಂ ಹ್ಯರಾ೩ ಇತಿ ಹ ಪ್ರತಿಜಜ್ಞೇ ಸ ಹ ಕ್ಷತ್ತಾವಿದಮಿತಿ ಪ್ರತ್ಯೇಯಾಯ ॥ ೪.೧.೮ ॥ ॥ ಇತಿ ಪ್ರಥಮಃ ಖಣ್ಡಃ ॥

ತದು ಹ ಜಾನಶ್ರುತಿಃ ಪೌತ್ರಾಯಣಃ ಷಟ್ಶತಾನಿ ಗವಾಂ ನಿಷ್ಕಮಶ್ವತರೀರಥಂ ತದಾದಾಯ ಪ್ರತಿಚಕ್ರಮೇ ತಂ ಹಾಭ್ಯುವಾದ ॥ ೪.೨.೧ ॥

ರೈಕ್ವೇಮಾನಿ ಷಟ್ಶತಾನಿ ಗವಾಮಯಂ ನಿಷ್ಕೋಽಯಮಶ್ವತರೀರಥೋಽನು ಮ ಏತಾಂ ಭಗವೋ ದೇವತಾಂ ಶಾಧಿ ಯಾಂ ದೇವತಾಮುಪಾಸ್ಸ ಇತಿ ॥ ೪.೨.೨ ॥

ತಮು ಹ ಪರಃ ಪ್ರತ್ಯುವಾಚಾಹ ಹಾರೇತ್ವಾ ಶೂದ್ರ ತವೈವ ಸಹ ಗೋಭಿರಸ್ತ್ವಿತಿ ತದು ಹ ಪುನರೇವ ಜಾನಶ್ರುತಿಃ ಪೌತ್ರಾಯಣಃ ಸಹಸ್ರಂ ಗವಾಂ ನಿಷ್ಕಮಶ್ವತರೀರಥಂ ದುಹಿತರಂ ತದಾದಾಯ ಪ್ರತಿಚಕ್ರಮೇ ॥ ೪.೨.೩ ॥

ತಂ ಹಾಭ್ಯುವಾದ ರೈಕ್ವೇದಂ ಸಹಸ್ರಂ ಗವಾಮಯಂ ನಿಷ್ಕೋಽಯಮಶ್ವತರೀರಥ ಇಯಂ ಜಾಯಾಯಂ ಗ್ರಾಮೋ ಯಸ್ಮಿನ್ನಾಸ್ಸೇಽನ್ವೇವ ಮಾ ಭಗವಃ ಶಾಧೀತಿ ॥ ೪.೨.೪ ॥

ತಸ್ಯಾ ಹ ಮುಖಮುಪೋದ್ಗೃಹ್ಣನ್ನುವಾಚಾಜಹಾರೇಮಾಃ ಶೂದ್ರಾನೇನೈವ ಮುಖೇನಾಲಾಪಯಿಷ್ಯಥಾ ಇತಿ ತೇ ಹೈತೇ ರೈಕ್ವಪರ್ಣಾ ನಾಮ ಮಹಾವೃಷೇಷು ಯತ್ರಾಸ್ಮಾ ಉವಾಸ ಸ ತಸ್ಮೈ ಹೋವಾಚ ॥ ೪.೨.೫ ॥ ॥ ಇತಿ ದ್ವಿತೀಯಃ ಖಣ್ಡಃ ॥

ವಾಯುರ್ವಾವ ಸಂವರ್ಗೋ ಯದಾ ವಾ ಅಗ್ನಿರುದ್ವಾಯತಿ ವಾಯುಮೇವಾಪ್ಯೇತಿ ಯದಾ ಸೂರ್ಯೋಽಸ್ತಮೇತಿ ವಾಯುಮೇವಾಪ್ಯೇತಿ ಯದಾ ಚನ್ದ್ರೋಽಸ್ತಮೇತಿ ವಾಯುಮೇವಾಪ್ಯೇತಿ ॥ ೪.೩.೧ ॥

ಯದಾಪ ಉಚ್ಛುಷ್ಯನ್ತಿ ವಾಯುಮೇವಾಪಿಯನ್ತಿ ವಾಯುರ್ಹ್ಯೇವೈತಾನ್ಸರ್ವಾನ್ಸಂವೃಙ್ಕ್ತ ಇತ್ಯಧಿದೈವತಮ್ ॥ ೪.೩.೨ ॥

ಅಥಾಧ್ಯಾತ್ಮಂ ಪ್ರಾಣೋ ವಾವ ಸಂವರ್ಗಃ ಸ ಯದಾ ಸ್ವಪಿತಿ ಪ್ರಾಣಮೇವ ವಾಗಪ್ಯೇತಿ ಪ್ರಾಣಂ ಚಕ್ಷುಃ ಪ್ರಾಣಂ ಶ್ರೋತ್ರಂ ಪ್ರಾಣಂ ಮನಃ ಪ್ರಾಣೋ ಹ್ಯೇವೈತಾನ್ಸರ್ವಾನ್ಸಂವೃಙ್ಕ್ತ ಇತಿ ॥ ೪.೩.೩ ॥

ತೌ ವಾ ಏತೌ ದ್ವೌ ಸಂವರ್ಗೌ ವಾಯುರೇವ ದೇವೇಷು ಪ್ರಾಣಃ ಪ್ರಾಣೇಷು ॥ ೪.೩.೪ ॥

ಅಥ ಹ ಶೌನಕಂ ಚ ಕಾಪೇಯಮಭಿಪ್ರತಾರಿಣಂ ಚ ಕಾಕ್ಷಸೇನಿಂ ಪರಿವಿಷ್ಯಮಾಣೌ ಬ್ರಹ್ಮಚಾರೀ ಬಿಭಿಕ್ಷೇ ತಸ್ಮಾ ಉ ಹ ನ ದದತುಃ ॥ ೪.೩.೫ ॥

ಸ ಹೋವಾಚ ಮಹಾತ್ಮನಶ್ಚತುರೋ ದೇವ ಏಕಃ ಕಃ ಸ ಜಗಾರ ಭುವನಸ್ಯ ಗೋಪಾಸ್ತಂ ಕಾಪೇಯ ನಾಭಿಪಶ್ಯನ್ತಿ ಮರ್ತ್ಯಾ ಅಭಿಪ್ರತಾರಿನ್ಬಹುಧಾ ವಸನ್ತಂ ಯಸ್ಮೈ ವಾ ಏತದನ್ನಂ ತಸ್ಮಾ ಏತನ್ನ ದತ್ತಮಿತಿ ॥ ೪.೩.೬ ॥

ತದು ಹ ಶೌನಕಃ ಕಾಪೇಯಃ ಪ್ರತಿಮನ್ವಾನಃ ಪ್ರತ್ಯೇಯಾಯಾತ್ಮಾ ದೇವಾನಾಂ ಜನಿತಾ ಪ್ರಜಾನಾಂ ಹಿರಣ್ಯದಂಷ್ಟ್ರೋ ಬಭಸೋಽನಸೂರಿರ್ಮಹಾನ್ತಮಸ್ಯ ಮಹಿಮಾನಮಾಹುರನದ್ಯಮಾನೋ ಯದನನ್ನಮತ್ತೀತಿ ವೈ ವಯಂ ಬ್ರಹ್ಮಚಾರಿನ್ನೇದಮುಪಾಸ್ಮಹೇ ದತ್ತಾಸ್ಮೈ ಭಿಕ್ಷಾಮಿತಿ ॥ ೪.೩.೭ ॥

ತಸ್ಮ ಉ ಹ ದದುಸ್ತೇ ವಾ ಏತೇ ಪಞ್ಚಾನ್ಯೇ ಪಞ್ಚಾನ್ಯೇ ದಶ ಸನ್ತಸ್ತತ್ಕೃತಂ ತಸ್ಮಾತ್ಸರ್ವಾಸು ದಿಕ್ಷ್ವನ್ನಮೇವ ದಶ ಕೃತಂ ಸೈಷಾ ವಿರಾಡನ್ನಾದೀ ತಯೇದಂ ಸರ್ವಂ ದೃಷ್ಟಂ ಸರ್ವಮಸ್ಯೇದಂ ದೃಷ್ಟಂ ಭವತ್ಯನ್ನಾದೋ ಭವತಿ ಯ ಏವಂ ವೇದ ಯ ಏವಂ ವೇದ ॥ ೪.೩.೮ ॥ ॥ ಇತಿ ತೃತೀಯಃ ಖಣ್ಡಃ ॥

ಸತ್ಯಕಾಮೋ ಹ ಜಾಬಾಲೋ ಜಬಾಲಾಂ ಮಾತರಮಾಮನ್ತ್ರಯಾಂಚಕ್ರೇ ಬ್ರಹ್ಮಚರ್ಯಂ ಭವತಿ ವಿವತ್ಸ್ಯಾಮಿ ಕಿಂಗೋತ್ರೋ ನ್ವಹಮಸ್ಮೀತಿ ॥ ೪.೪.೧ ॥

ಸಾ ಹೈನಮುವಾಚ ನಾಹಮೇತದ್ವೇದ ತಾತ ಯದ್ಗೋತ್ರಸ್ತ್ವಮಸಿ ಬಹ್ವಹಂ ಚರನ್ತೀ ಪರಿಚಾರಿಣೀ ಯೌವನೇ ತ್ವಾಮಲಭೇ ಸಾಹಮೇತನ್ನ ವೇದ ಯದ್ಗೋತ್ರಸ್ತ್ವಮಸಿ ಜಬಾಲಾ ತು ನಾಮಾಹಮಸ್ಮಿ ಸತ್ಯಕಾಮೋ ನಾಮ ತ್ವಮಸಿ ಸ ಸತ್ಯಕಾಮ ಏವ ಜಾಬಾಲೋ ಬ್ರವೀಥಾ ಇತಿ ॥ ೪.೪.೨ ॥

ಸ ಹ ಹಾರಿದ್ರುಮತಂ ಗೌತಮಮೇತ್ಯೋವಾಚ ಬ್ರಹ್ಮಚರ್ಯಂ ಭಗವತಿ ವತ್ಸ್ಯಾಮ್ಯುಪೇಯಾಂ ಭಗವನ್ತಮಿತಿ ॥ ೪.೪.೩ ॥

ತಂ ಹೋವಾಚ ಕಿಂಗೋತ್ರೋ ನು ಸೋಮ್ಯಾಸೀತಿ ಸ ಹೋವಾಚ ನಾಹಮೇತದ್ವೇದ ಭೋ ಯದ್ಗೋತ್ರೋಽಹಮಸ್ಮ್ಯಪೃಚ್ಛಂ ಮಾತರಂ ಸಾ ಮಾ ಪ್ರತ್ಯಬ್ರವೀದ್ಬಹ್ವಹಂ ಚರನ್ತೀ ಪರಿಚರಿಣೀ ಯೌವನೇ ತ್ವಾಮಲಭೇ ಸಾಹಮೇತನ್ನ ವೇದ ಯದ್ಗೋತ್ರಸ್ತ್ವಮಸಿ ಜಬಾಲಾ ತು ನಾಮಾಹಮಸ್ಮಿ ಸತ್ಯಕಾಮೋ ನಾಮ ತ್ವಮಸೀತಿ ಸೋಽಹಂ ಸತ್ಯಕಾಮೋ ಜಾಬಾಲೋಽಸ್ಮಿ ಭೋ ಇತಿ ॥ ೪.೪.೪ ॥

ತಂ ಹೋವಾಚ ನೈತದಬ್ರಾಹ್ಮಣೋ ವಿವಕ್ತುಮರ್ಹತಿ ಸಮಿಧಂ ಸೋಮ್ಯಾಹರೋಪ ತ್ವಾ ನೇಷ್ಯೇ ನ ಸತ್ಯಾದಗಾ ಇತಿ ತಮುಪನೀಯ ಕೃಶಾನಾಮಬಲಾನಾಂ ಚತುಃಶತಾ ಗಾ ನಿರಾಕೃತ್ಯೋವಾಚೇಮಾಃ ಸೋಮ್ಯಾನುಸಂವ್ರಜೇತಿ ತಾ ಅಭಿಪ್ರಸ್ಥಾಪಯನ್ನುವಾಚ ನಾಸಹಸ್ರೇಣಾವರ್ತೇಯೇತಿ ಸ ಹ ವರ್ಷಗಣಂ ಪ್ರೋವಾಸ ತಾ ಯದಾ ಸಹಸ್ರಂ ಸಮ್ಪೇದುಃ ॥ ೪.೪.೫ ॥ ॥ ಇತಿ ಚತುರ್ಥಃ ಖಣ್ಡಃ ॥

ಅಥ ಹೈನಮೃಷಭೋಽಭ್ಯುವಾದ ಸತ್ಯಕಾಮ೩ ಇತಿ ಭಗವ ಇತಿ ಹ ಪ್ರತಿಶುಶ್ರಾವ ಪ್ರಾಪ್ತಾಃ ಸೋಮ್ಯ ಸಹಸ್ರಂ ಸ್ಮಃ ಪ್ರಾಪಯ ನ ಆಚಾರ್ಯಕುಲಮ್ ॥ ೪.೫.೧ ॥

ಬ್ರಹ್ಮಣಶ್ಚ ತೇ ಪಾದಂ ಬ್ರವಾಣೀತಿ ಬ್ರವೀತು ಮೇ ಭಗವಾನಿತಿ ತಸ್ಮೈ ಹೋವಾಚ ಪ್ರಾಚೀ ದಿಕ್ಕಲಾ ಪ್ರತೀಚೀ ದಿಕ್ಕಲಾ ದಕ್ಷಿಣಾ ದಿಕ್ಕಲೋದೀಚೀ ದಿಕ್ಕಲೈಷ ವೈ ಸೋಮ್ಯ ಚತುಷ್ಕಲಃ ಪಾದೋ ಬ್ರಹ್ಮಣಃ ಪ್ರಕಾಶವಾನ್ನಾಮ ॥ ೪.೫.೨ ॥

ಸ ಯ ಏತಮೇವಂ ವಿದ್ವಾಂಶ್ಚತುಷ್ಕಲಂ ಪಾದಂ ಬ್ರಹ್ಮಣಃ ಪ್ರಕಾಶವಾನಿತ್ಯುಪಾಸ್ತೇ ಪ್ರಕಾಶವಾನಸ್ಮಿಁಲ್ಲೋಕೇ ಭವತಿ ಪ್ರಕಾಶವತೋ ಹ ಲೋಕಾಞ್ಜಯತಿ ಯ ಏತಮೇವಂ ವಿದ್ವಾಂಶ್ಚತುಷ್ಕಲಂ ಪಾದಂ ಬ್ರಹ್ಮಣಃ ಪ್ರಕಾಶವಾನಿತ್ಯುಪಾಸ್ತೇ ॥ ೪.೫.೩ ॥ ॥ ಇತಿ ಪಞ್ಚಮಃ ಖಣ್ಡಃ ॥

ಅಗ್ನಿಷ್ಟೇ ಪಾದಂ ವಕ್ತೇತಿ ಸ ಹ ಶ್ವೋಭೂತೇ ಗ ಆಭಿಪ್ರಸ್ಥಾಪಯಾಂಚಕಾರ ತಾ ಯತ್ರಾಭಿ ಸಾಯಂ ಬಭೂವುಸ್ತತ್ರಾಗ್ನಿಮುಪಸಮಾಧಾಯ ಗಾ ಉಪರುಧ್ಯ ಸಮಿಧಮಾಧಾಯ ಪಶ್ಚಾದಗ್ನೇಃ ಪ್ರಾಙುಪೋಪವಿವೇಶ ॥ ೪.೬.೧ ॥

ತಮಗ್ನಿರಭ್ಯುವಾದ ಸತ್ಯಕಾಮ೩ ಇತಿ ಭಗವ ಇತಿ ಹ ಪ್ರತಿಶುಶ್ರಾವ ॥ ೪.೬.೨ ॥

ಬ್ರಹ್ಮಣಃ ಸೋಮ್ಯ ತೇ ಪಾದಂ ಬ್ರವಾಣೀತಿ ಬ್ರವೀತು ಮೇ ಭಗವಾನಿತಿ ತಸ್ಮೈ ಹೋವಾಚ ಪೃಥಿವೀ ಕಲಾನ್ತರಿಕ್ಷಂ ಕಲಾ ದ್ಯೌಃ ಕಲಾ ಸಮುದ್ರಃ ಕಲೈಷ ವೈ ಸೋಮ್ಯ ಚತುಷ್ಕಲಃ ಪಾದೋ ಬ್ರಹ್ಮಣೋಽನನ್ತವಾನ್ನಾಮ ॥ ೪.೬.೩ ॥

ಸ ಯ ಏತಮೇವಂ ವಿದ್ವಾಂಶ್ಚತುಷ್ಕಲಂ ಪಾದಂ ಬ್ರಹ್ಮಣೋಽನನ್ತವಾನಿತ್ಯುಪಾಸ್ತೇಽನನ್ತವಾನಸ್ಮಿಁಲ್ಲೋಕೇ ಭವತ್ಯನನ್ತವತೋ ಹ ಲೋಕಾಞ್ಜಯತಿ ಯ ಏತಮೇವಂ ವಿದ್ವಾಂಶ್ಚತುಷ್ಕಲಂ ಪಾದಂ ಬ್ರಹ್ಮಣೋಽನನ್ತವಾನಿತ್ಯುಪಾಸ್ತೇ ॥ ೪.೬.೪ ॥ ॥ ಇತಿ ಷಷ್ಠಃ ಖಣ್ಡಃ ॥

ಹಂಸಸ್ತೇ ಪಾದಂ ವಕ್ತೇತಿ ಸ ಹ ಶ್ವೋಭೂತೇ ಗಾ ಅಭಿಪ್ರಸ್ಥಾಪಯಾಂಚಕಾರ ತಾ ಯತ್ರಾಭಿ ಸಾಯಂ ಬಭೂವುಸ್ತತ್ರಾಗ್ನಿಮುಪಸಮಾಧಾಯ ಗಾ ಉಪರುಧ್ಯ ಸಮಿಧಮಾಧಾಯ ಪಶ್ಚಾದಗ್ನೇಃ ಪ್ರಾಙುಪೋಪವಿವೇಶ ॥ ೪.೭.೧ ॥

ತಂಹಂಸ ಉಪನಿಪತ್ಯಾಭ್ಯುವಾದ ಸತ್ಯಕಾಮ೩ ಇತಿ ಭಗವ ಇತಿ ಹ ಪ್ರತಿಶುಶ್ರಾವ ॥ ೪.೭.೨ ॥

ಬ್ರಹ್ಮಣಃ ಸೋಮ್ಯ ತೇ ಪಾದಂ ಬ್ರವಾಣೀತಿ ಬ್ರವೀತು ಮೇ ಭಗವಾನಿತಿ ತಸ್ಮೈ ಹೋವಾಚಾಗ್ನಿಃ ಕಲಾ ಸೂರ್ಯಃ ಕಲಾ ಚನ್ದ್ರಃ ಕಲಾ ವಿದ್ಯುತ್ಕಲೈಷ ವೈ ಸೋಮ್ಯ ಚತುಷ್ಕಲಃ ಪಾದೋ ಬ್ರಹ್ಮಣೋ ಜ್ಯೋತಿಷ್ಮಾನ್ನಾಮ ॥ ೪.೭.೩ ॥

ಸ ಯ ಏತಮೇವಂ ವಿದ್ವಾಂಶ್ಚತುಷ್ಕಲಂ ಪಾದಂ ಬ್ರಹ್ಮಣೋ ಜ್ಯೋತಿಷ್ಮಾನಿತ್ಯುಪಾಸ್ತೇ ಜ್ಯೋತಿಷ್ಮಾನಸ್ಮಿಁಲ್ಲೋಕೇ ಭವತಿ ಜ್ಯೋತಿಷ್ಮತೋ ಹ ಲೋಕಾಞ್ಜಯತಿ ಯ ಏತಮೇವಂ ವಿದ್ವಾಂಶ್ಚತುಷ್ಕಲಂ ಪಾದಂ ಬ್ರಹ್ಮಣೋ ಜ್ಯೋತಿಷ್ಮಾನಿತ್ಯುಪಾಸ್ತೇ ॥ ೪.೭.೪ ॥ ॥ ಇತಿ ಸಪ್ತಮಃ ಖಣ್ಡಃ ॥

ಮದ್ಗುಷ್ಟೇ ಪಾದಂ ವಕ್ತೇತಿ ಸ ಹ ಶ್ವೋಭೂತೇ ಗಾ ಅಭಿಪ್ರಸ್ಥಾಪಯಾಂಚಕಾರ ತಾ ಯತ್ರಾಭಿ ಸಾಯಂ ಬಭೂವುಸ್ತತ್ರಾಗ್ನಿಮುಪಸಮಾಧಾಯ ಗಾ ಉಪರುಧ್ಯ ಸಮಿಧಮಾಧಾಯ ಪಶ್ಚಾದಗ್ನೇಃ ಪ್ರಾಙುಪೋಪವಿವೇಶ ॥ ೪.೮.೧ ॥

ತಂ ಮದ್ಗುರುಪನಿಪತ್ಯಾಭ್ಯುವಾದ ಸತ್ಯಕಾಮ೩ ಇತಿ ಭಗವ ಇತಿ ಹ ಪ್ರತಿಶುಶ್ರಾವ ॥ ೪.೮.೨ ॥

ಬ್ರಹ್ಮಣಃ ಸೋಮ್ಯ ತೇ ಪಾದಂ ಬ್ರವಾಣೀತಿ ಬ್ರವೀತು ಮೇ ಭಗವಾನಿತಿ ತಸ್ಮೈ ಹೋವಾಚ ಪ್ರಾಣಃ ಕಲಾ ಚಕ್ಷುಃ ಕಲಾ ಶ್ರೋತ್ರಂ ಕಲಾ ಮನಃ ಕಲೈಷ ವೈ ಸೋಮ್ಯ ಚತುಷ್ಕಲಃ ಪಾದೋ ಬ್ರಹ್ಮಣ ಆಯತನವಾನ್ನಾಮ ॥ ೪.೮.೩ ॥

ಸ ಯೈ ಏತಮೇವಂ ವಿದ್ವಾಂಶ್ಚತುಷ್ಕಲಂ ಪಾದಂ ಬ್ರಹ್ಮಣ ಆಯತನವಾನಿತ್ಯುಪಾಸ್ತ ಆಯತನವಾನಸ್ಮಿಁಲ್ಲೋಕೇ ಭವತ್ಯಾಯತನವತೋ ಹ ಲೋಕಾಞ್ಜಯತಿ ಯ ಏತಮೇವಂ ವಿದ್ವಾಂಶ್ಚತುಷ್ಕಲಂ ಪಾದಂ ಬ್ರಹ್ಮಣ ಆಯತನವಾನಿತ್ಯುಪಾಸ್ತೇ ॥ ೪.೮.೪ ॥ ॥ ಇತಿ ಅಷ್ಟಮಃ ಖಣ್ಡಃ ॥

ಪ್ರಾಪ ಹಾಚರ್ಯಕುಲಂ ತಮಾಚರ್ಯೋಽಭ್ಯುವಾದ ಸತ್ಯಕಾಮ೩ ಇತಿ ಭಗವ ಇತಿ ಹ ಪ್ರತಿಶುಶ್ರಾವ ॥ ೪.೯.೧ ॥

ಬ್ರಹ್ಮವಿದಿವ ವೈ ಸೋಮ್ಯ ಭಾಸಿ ಕೋ ನು ತ್ವಾನುಶಶಾಸೇತ್ಯನ್ಯೇ ಮನುಷ್ಯೇಭ್ಯ ಇತಿ ಹ ಪ್ರತಿಜಜ್ಞೇ ಭಗವಾಂಸ್ತ್ವೇವ ಮೇ ಕಾಮೇ ಬ್ರೂಯಾತ್ ॥ ೪.೯.೨ ॥

ಶ್ರುತಂಹ್ಯೇವ ಮೇ ಭಗವದ್ದೃಶೇಭ್ಯ ಆಚಾರ್ಯಾದ್ಧೈವ ವಿದ್ಯಾ ವಿದಿತಾ ಸಾಧಿಷ್ಠಂ ಪ್ರಾಪತೀತಿ ತಸ್ಮೈ ಹೈತದೇವೋವಾಚಾತ್ರ ಹ ನ ಕಿಂಚನ ವೀಯಾಯೇತಿ ವೀಯಾಯೇತಿ ॥ ೪.೯.೩ ॥ ॥ ಇತಿ ನವಮಃ ಖಣ್ಡಃ ॥

ಉಪಕೋಸಲೋ ಹ ವೈ ಕಾಮಲಾಯನಃ ಸತ್ಯಕಾಮೇ ಜಾಬಾಲೇ ಬ್ರಹ್ಮಚಾರ್ಯಮುವಾಸ ತಸ್ಯ ಹ ದ್ವಾದಶ ವಾರ್ಷಾಣ್ಯಗ್ನೀನ್ಪರಿಚಚಾರ ಸ ಹ ಸ್ಮಾನ್ಯಾನನ್ತೇವಾಸಿನಃ ಸಮಾವರ್ತಯಂಸ್ತಂ ಹ ಸ್ಮೈವ ನ ಸಮಾವರ್ತಯತಿ ॥ ೪.೧೦.೧ ॥

ತಂ ಜಾಯೋವಾಚ ತಪ್ತೋ ಬ್ರಹ್ಮಚಾರೀ ಕುಶಲಮಗ್ನೀನ್ಪರಿಚಚಾರೀನ್ಮಾ ತ್ವಾಗ್ನಯಃ ಪರಿಪ್ರವೋಚನ್ಪ್ರಬ್ರೂಹ್ಯಸ್ಮಾ ಇತಿ ತಸ್ಮೈ ಹಾಪ್ರೋಚ್ಯೈವ ಪ್ರವಾಸಾಂಚಕ್ರೇ ॥ ೪.೧೦.೨ ॥

ಸ ಹ ವ್ಯಾಧಿನಾನಶಿತುಂ ದಧ್ರೇ ತಮಾಚಾರ್ಯಜಾಯೋವಾಚ ಬ್ರಹ್ಮಚಾರಿನ್ನಶಾನ ಕಿಂ ನು ನಾಶ್ನಾಸೀತಿ ಸ ಹೋವಾಚ ಬಹವ ಇಮೇಽಸ್ಮಿನ್ಪುರುಷೇ ಕಾಮಾ ನಾನಾತ್ಯಯಾ ವ್ಯಾಧೀಭಿಃ ಪ್ರತಿಪೂರ್ಣೋಽಸ್ಮಿ ನಾಶಿಷ್ಯಾಮೀತಿ ॥ ೪.೧೦.೩ ॥

ಅಥ ಹಾಗ್ನಯಃ ಸಮೂದಿರೇ ತಪ್ತೋ ಬ್ರಹ್ಮಚಾರೀ ಕುಶಲಂ ನಃ ಪರ್ಯಚಾರೀದ್ಧನ್ತಾಸ್ಮೈ ಪ್ರಬ್ರವಾಮೇತಿ ತಸ್ಮೈ ಹೋಚುಃ ಪ್ರಾಣೋ ಬ್ರಹ್ಮ ಕಂ ಬ್ರಹ್ಮ ಖಂ ಬ್ರಹ್ಮೇತಿ ॥ ೪.೧೦.೪ ॥

ಸ ಹೋವಾಚ ವಿಜಾನಾಮ್ಯಹಂ ಯತ್ಪ್ರಾಣೋ ಬ್ರಹ್ಮ ಕಂ ಚ ತು ಖಂ ಚ ನ ವಿಜಾನಾಮೀತಿ ತೇ ಹೋಚುರ್ಯದ್ವಾವ ಕಂ ತದೇವ ಖಂ ಯದೇವ ಖಂ ತದೇವ ಕಮಿತಿ ಪ್ರಾಣಂ ಚ ಹಾಸ್ಮೈ ತದಾಕಾಶಂ ಚೋಚುಃ ॥ ೪.೧೦.೫ ॥ ॥ ಇತಿ ದಶಮಃ ಖಣ್ಡಃ ॥

ಅಥ ಹೈನಂ ಗಾರ್ಹಪತ್ಯೋಽನುಶಶಾಸ ಪೃಥಿವ್ಯಗ್ನಿರನ್ನಮಾದಿತ್ಯ ಇತಿ ಯ ಏಷ ಆದಿತ್ಯೇ ಪುರುಷೋ ದೃಶ್ಯತೇ ಸೋಽಹಮಸ್ಮಿ ಸ ಏವಾಹಮಸ್ಮೀತಿ ॥ ೪.೧೧.೧ ॥

ಸ ಯ ಏತಮೇವಂ ವಿದ್ವಾನುಪಾಸ್ತೇಽಪಹತೇ ಪಾಪಕೃತ್ಯಾಂ ಲೋಕೀ ಭವತಿ ಸರ್ವಮಾಯುರೇತಿ ಜ್ಯೋಗ್ಜೀವತಿ ನಾಸ್ಯಾವರಪುರುಷಾಃ ಕ್ಷೀಯನ್ತ ಉಪ ವಯಂ ತಂ ಭುಞ್ಜಾಮೋಽಸ್ಮಿಂಶ್ಚ ಲೋಕೇಽಮುಷ್ಮಿಂಶ್ಚ ಯ ಏತಮೇವಂ ವಿದ್ವಾನುಪಾಸ್ತೇ ॥ ೪.೧೧.೨ ॥ ॥ ಇತಿ ಏಕಾದಶಃ ಖಣ್ಡಃ ॥

ಅಥ ಹೈನಮನ್ವಾಹಾರ್ಯಪಚನೋಽನುಶಶಾಸಾಪೋ ದಿಶೋ ನಕ್ಷತ್ರಾಣಿ ಚನ್ದ್ರಮಾ ಇತಿ ಯ ಏಷ ಚನ್ದ್ರಮಸಿ ಪುರುಷೋ ದೃಶ್ಯತೇ ಸೋಽಹಮಸ್ಮಿ ಸ ಏವಾಹಮಸ್ಮೀತಿ ॥ ೪.೧೨.೧ ॥

ಸ ಯ ಏತಮೇವಂ ವಿದ್ವಾನುಪಾಸ್ತೇಽಪಹತೇ ಪಾಪಕೃತ್ಯಾಂ ಲೋಕೀ ಭವತಿ ಸರ್ವಮಾಯುರೇತಿ ಜ್ಯೋಗ್ಜೀವತಿ ನಾಸ್ಯಾವರಪುರುಷಾಃ ಕ್ಷೀಯನ್ತ ಉಪ ವಯಂ ತಂ ಭುಞ್ಜಾಮೋಽಸ್ಮಿಂಶ್ಚ ಲೋಕೇಽಮುಷ್ಮಿಂಶ್ಚ ಯ ಏತಮೇವಂ ವಿದ್ವಾನುಪಾಸ್ತೇ ॥ ೪.೧೨.೨ ॥ ॥ ಇತಿ ದ್ವಾದಶಃ ಖಣ್ಡಃ ॥

ಅಥ ಹೈನಮಾಹವನೀಯೋಽನುಶಶಾಸ ಪ್ರಾಣ ಆಕಾಶೋ ದ್ಯೌರ್ವಿದ್ಯುದಿತಿ ಯ ಏಷ ವಿದ್ಯುತಿ ಪುರುಷೋ ದೃಶ್ಯತೇ ಸೋಽಹಮಸ್ಮಿ ಸ ಏವಾಹಮಸ್ಮೀತಿ ॥ ೪.೧೩.೧ ॥

ಸ ಯ ಏತಮೇವಂ ವಿದ್ವಾನುಪಾಸ್ತೇಽಪಹತೇ ಪಾಪಕೃತ್ಯಾಂ ಲೋಕೀ ಭವತಿ ಸರ್ವಮಯುರೇತಿ ಜ್ಯೋಗ್ಜೀವತಿ ನಾಸ್ಯಾವರಪುರುಷಾಃ ಕ್ಷೀಯನ್ತ ಉಪ ವಯಂ ತಂ ಭುಞ್ಜಾಮೋಽಸ್ಮಿಂಶ್ಚ ಲೋಕೇಽಮುಷ್ಮಿಂಶ್ಚ ಯ ಏತಮೇವಂ ವಿದ್ವಾನುಪಾಸ್ತೇ ॥ ೪.೧೩.೨ ॥ ॥ ಇತಿ ತ್ರಯೋದಶಃ ಖಣ್ಡಃ ॥

ತೇ ಹೋಚುರುಪಕೋಸಲೈಷಾ ಸೋಮ್ಯ ತೇಽಸ್ಮದ್ವಿದ್ಯಾತ್ಮವಿದ್ಯಾ ಚಾಚಾರ್ಯಸ್ತು ತೇ ಗತಿಂ ವಕ್ತೇತ್ಯಾಜಗಾಮ ಹಾಸ್ಯಾಚಾರ್ಯಸ್ತಮಾಚಾರ್ಯೋಽಭ್ಯುವಾದೋಪಕೋಸಲ೩ ಇತಿ ॥ ೪.೧೪.೧ ॥

ಭಗವ ಇತಿ ಹ ಪ್ರತಿಶುಶ್ರಾವ ಬ್ರಹ್ಮವಿದ ಇವ ಸೋಮ್ಯ ತೇ ಮುಖಂ ಭಾತಿ ಕೋ ನು ತ್ವಾನುಶಶಾಸೇತಿ ಕೋ ನು ಮಾನುಶಿಷ್ಯಾದ್ಭೋ ಇತೀಹಾಪೇವ ನಿಹ್ನುತ ಇಮೇ ನೂನಮೀದೃಶಾ ಅನ್ಯಾದೃಶಾ ಇತೀಹಾಗ್ನೀನಭ್ಯೂದೇ ಕಿಂ ನು ಸೋಮ್ಯ ಕಿಲ ತೇಽವೋಚನ್ನಿತಿ ॥ ೪.೧೪.೨ ॥

ಇದಮಿತಿ ಹ ಪ್ರತಿಜಜ್ಞೇ ಲೋಕಾನ್ವಾವ ಕಿಲ ಸೋಮ್ಯ ತೇಽವೋಚನ್ನಹಂ ತು ತೇ ತದ್ವಕ್ಷ್ಯಾಮಿ ಯಥಾ ಪುಷ್ಕರಪಲಾಶ ಆಪೋ ನ ಶ್ಲಿಷ್ಯನ್ತ ಏವಮೇವಂವಿದಿ ಪಾಪಂ ಕರ್ಮ ನ ಶ್ಲಿಷ್ಯತ ಇತಿ ಬ್ರವೀತು ಮೇ ಭಗವಾನಿತಿ ತಸ್ಮೈ ಹೋವಾಚ ॥ ೪.೧೪.೩ ॥ ॥ ಇತಿ ಚತುರ್ದಶಃ ಖಣ್ಡಃ ॥

ಯ ಏಷೋಽಕ್ಷಿಣಿ ಪುರುಷೋ ದೃಶ್ಯತ ಏಷ ಆತ್ಮೇತಿ ಹೋವಾಚೈತದಮೃತಮಭಯಮೇತದ್ಬ್ರಹ್ಮೇತಿ ತದ್ಯದ್ಯಪ್ಯಸ್ಮಿನ್ಸರ್ಪಿರ್ವೋದಕಂ ವಾ ಸಿಞ್ಚತಿ ವರ್ತ್ಮನೀ ಏವ ಗಚ್ಛತಿ ॥ ೪.೧೫.೧ ॥

ಏತಂ ಸಂಯದ್ವಾಮ ಇತ್ಯಾಚಕ್ಷತ ಏತಂ ಹಿ ಸರ್ವಾಣಿ ವಾಮಾನ್ಯಭಿಸಂಯನ್ತಿ ಸರ್ವಾಣ್ಯೇನಂ ವಾಮಾನ್ಯಭಿಸಂಯನ್ತಿ ಯ ಏವಂ ವೇದ ॥ ೪.೧೫.೨ ॥

ಏಷ ಉ ಏವ ವಾಮನೀರೇಷ ಹಿ ಸರ್ವಾಣಿ ವಾಮಾನಿ ನಯತಿ ಸರ್ವಾಣಿ ವಾಮಾನಿ ನಯತಿ ಯ ಏವಂ ವೇದ ॥ ೪.೧೫.೩ ॥

ಏಷ ಉ ಏವ ಭಾಮನೀರೇಷ ಹಿ ಸರ್ವೇಷು ಲೋಕೇಷು ಭಾತಿ ಸರ್ವೇಷು ಲೋಕೇಷು ಭಾತಿ ಯ ಏವಂ ವೇದ ॥ ೪.೧೫.೪ ॥

ಅಥ ಯದು ಚೈವಾಸ್ಮಿಞ್ಛವ್ಯಂ ಕುರ್ವನ್ತಿ ಯದಿ ಚ ನಾರ್ಚಿಷಮೇವಾಭಿಸಂಭವನ್ತ್ಯರ್ಚಿಷೋಽಹರಹ್ನ ಆಪೂರ್ಯಮಾಣಪಕ್ಷಮಾಪೂರ್ಯಮಾಣಪಕ್ಷಾದ್ಯಾನ್ಷಡುದಙ್ಙೇತಿ ಮಾಸಾಂಸ್ತಾನ್ಮಾಸೇಭ್ಯಃ ಸಂವತ್ಸರಂ ಸಂವತ್ಸರಾದಾದಿತ್ಯಮಾದಿತ್ಯಾಚ್ಚನ್ದ್ರಮಸಂ ಚನ್ದ್ರಮಸೋ ವಿದ್ಯುತಂ ತತ್ ಪುರುಷೋಽಮಾನವಃ ಸ ಏನಾನ್ಬ್ರಹ್ಮ ಗಮಯತ್ಯೇಷ ದೇವಪಥೋ ಬ್ರಹ್ಮಪಥ ಏತೇನ ಪ್ರತಿಪದ್ಯಮಾನಾ ಇಮಂ ಮಾನವಮಾವರ್ತಂ ನಾವರ್ತನ್ತೇ ನಾವರ್ತನ್ತೇ ॥ ೪.೧೫.೫ ॥ ॥ ಇತಿ ಪಞ್ಚದಶಃ ಖಣ್ಡಃ ॥

Atha, then
yat, if
u ca eva asmin, in this situation [i.e., for those who know the Self in the eyes]
śavyam, funeral rites
kurvanti, they perform
yadi ca na, or if not
arciṣam, to light
eva abhisambhavanti, they go
arciṣaḥ, from light
ahaḥ, to day
ahnaḥ, from day
āpūryamāṇapakṣam, to the bright fortnight
āpūryamāṇapakṣāt, from the bright fortnight
ṣaṭ māsān, to the six months
yān udan eti, [when the sun] moves to the north
tān, to that
māsebhyaḥ, from those months
saṃvatsaram, to the year
saṃvatsarāt, from the year
ādityam, to the sun
ādityāt, from the sun
candramasam, to the moon
candramasaḥ, from the moon
vidyutam, to lightning
tat, there
puruṣaḥ, a person [existing there]
amānavaḥ, not human
enān, those [human beings]
saḥ gamayati, he leads
brahma, to brahmaloka
eṣaḥ devapathaḥ, this is the path of the gods
brahmapathaḥ, the way to Brahman
etena, by this [path]
pratipadyamānāḥ, those who go
imam mānavam āvartam, to this world of human beings
na āvartante, do not return
na āvartante, do not return. Iti pañcadaśaḥ khaṇḍaḥ, here ends the fifteenth section.

note Normally when a person dies, his funeral rites should be performed with great care. This, however, does not apply in the case of one who has known Brahman. If the funeral rites are performed for him, it is good. But if for one reason or another they are not, it As regards those who worship the Self in the eyes by attributing to it qualities such as saṃyadvāma, vāmanī, or bhāmanī, or those who worship the fires as earth, water, prāṇa, etc., they go after death to the deity of light. From there they go to the deities of day, the bright fortnight, the six months of the northern solstice, and so on. Finally they reach a point where someone appears who is higher than a human being. He leads them to satyaloka, which is the realm of Brahmā. This is not, however, Para Brahman (Pure Consciousness). To attain liberation, one must realize one’s identity with Para Brahman, where there is no going or coming from one realm to another.

ಏಷ ಹ ವೈ ಯಜ್ಞೋ ಯೋಽಯಂ ಪವತೇ ಏಷ ಹ ಯನ್ನಿದಂ ಸರ್ವಂ ಪುನಾತಿ ಯದೇಷ ಯನ್ನಿದಂ ಸರ್ವಂ ಪುನಾತಿ ತಸ್ಮಾದೇಷ ಏವ ಯಜ್ಞಸ್ತಸ್ಯ ಮನಶ್ಚ ವಾಕ್ಚ ವರ್ತನೀ ॥ ೪.೧೬.೧ ॥

ತಯೋರನ್ಯತರಾಂ ಮನಸಾ ಸಂಸ್ಕರೋತಿ ಬ್ರಹ್ಮಾ ವಾಚಾ ಹೋತಾಧ್ವರ್ಯುರುದ್ಗಾತಾನ್ಯತರಾಂಸ ಯತ್ರೌಪಾಕೃತೇ ಪ್ರಾತರನುವಾಕೇ ಪುರಾ ಪರಿಧಾನೀಯಾಯಾ ಬ್ರಹ್ಮಾ ವ್ಯವದತಿ ॥ ೪.೧೬.೨ ॥ ಅನ್ಯತರಾಮೇವ ವರ್ತನೀಂ ಸಂಸ್ಕರೋತಿ ಹೀಯತೇಽನ್ಯತರಾ ಸ ಯಥೈಕಪಾದ್ವ್ರಜನ್ರಥೋ ವೈಕೇನ ಚಕ್ರೇಣ ವರ್ತಮಾನೋ ರಿಷ್ಯತ್ಯೇವಮಸ್ಯ ಯಜ್ಞೋರಿಷ್ಯತಿ ಯಜ್ಞಂ ರಿಷ್ಯನ್ತಂ ಯಜಮಾನೋಽನುರಿಷ್ಯತಿ ಸ ಇಷ್ಟ್ವಾ ಪಾಪೀಯಾನ್ಭವತಿ ॥ ೪.೧೬.೩ ॥

Brahmā, the priest called brahmā [in a sacrifice]
tayoḥ anyatarām, one of these two
manasā, mentally
saṃskaroti, purifies
vācā, by speech
hotā adhvaryuḥ udgātā anyatarām, the hotā, the adhvaryu, and the udgātā priests [purify] the other
yatra, when
prātaḥ anuvāke upākṛte, the anuvāka which is read in the morning has begun
purā paridhānīyāyāḥ, before the Ṛk hymn called paridhānīya
saḥ, he [the brahmā priest]
vyavavadati, breaks his silence
anyatarām eva vartanīm saṃskaroti, only one path [i.e., the path of speech] he purifies
anyatarā, the other [the path of the mind]
hīyate, is spoiled
yathā, just as
ekapāt, a person with one leg
vrajan, walking
vā, or
rathaḥ ekena cakreṇa vartamānaḥ, a chariot moving on one wheel
riṣyati, is doomed
evam, likewise
asya yajñaḥ riṣyati, his sacrifice is ruined
yajñam riṣyantam, when the sacrifice is ruined
yajamānaḥ anu-riṣyati, the sacrificer is also ruined
saḥ, he [the sacrificed
iṣṭvā, having performed the sacrifice in this way
pāpīyān bhavati, becomes a sinner.

note In the previous verse, two paths were mentioned for the performance of a sacrifice—the path of speech (vāk) and the path of the mind (manas). In a sacrifice, there are four types of priests: brahmā, hotā, adhvaryu, and udgātā. The brahmā priest is supposed to purify the path of the mind by his own purified mind, while observing silence. The other three priests take care of the path of speech, purifying it by their pure words. But suppose the brahmā priest breaks his silence while the reading of the morning anuvāka is going on, before the paridhānīya Ṛk hymn has begun. He is supposed to remain silent then, with his mind on a high level. Through this he is to purify the path of the mind. But if he breaks his silence, his mind is no longer ‘pure.’ Then the sacrificer has to make do with only one path—the path of speech. His position is now like that of a one-legged man trying to walk, or like a one-wheeled chariot trying to move. Both the sacrificer and the sacrifice are doomed, and the sacrificer is to be regarded as having committed a sin.

ಅಥ ಯತ್ರೋಪಾಕೃತೇ ಪ್ರಾತರನುವಾಕೇ ನ ಪುರಾ ಪರಿಧಾನೀಯಾಯಾ ಬ್ರಹ್ಮಾ ವ್ಯವದತ್ಯುಭೇ ಏವ ವರ್ತನೀ ಸಂಸ್ಕುರ್ವನ್ತಿ ನ ಹೀಯತೇಽನ್ಯತರಾ ॥ ೪.೧೬.೪ ॥

ಸ ಯಥೋಭಯಪಾದ್ವ್ರಜನ್ರಥೋ ವೋಭಾಭ್ಯಾಂ ಚಕ್ರಾಭ್ಯಾಂ ವರ್ತಮಾನಃ ಪ್ರತಿತಿಷ್ಠತ್ಯೇವಮಸ್ಯ ಯಜ್ಞಃ ಪ್ರತಿತಿಷ್ಠತಿ ಯಜ್ಞಂ ಪ್ರತಿತಿಷ್ಠನ್ತಂ ಯಜಮಾನೋಽನುಪ್ರತಿತಿಷ್ಠತಿ ಸ ಇಷ್ಟ್ವಾ ಶ್ರೇಯಾನ್ಭವತಿ ॥ ೪.೧೬.೫ ॥ ॥ ಇತಿ ಷೋಡಶಃ ಖಣ್ಡಃ ॥

ಪ್ರಜಾಪತಿರ್ಲೋಕಾನಭ್ಯತಪತ್ತೇಷಾಂ ತಪ್ಯಮಾನಾನಾಂ ರಸಾನ್ಪ್ರಾವೃಹದಗ್ನಿಂ ಪೃಥಿವ್ಯಾ ವಾಯುಮನ್ತರಿಕ್ಷಾತಾದಿತ್ಯಂ ದಿವಃ ॥ ೪.೧೭.೧ ॥

ಸ ಏತಾಸ್ತಿಸ್ರೋ ದೇವತಾ ಅಭ್ಯತಪತ್ತಾಸಾಂ ತಪ್ಯಮಾನಾನಾಂ ರಸಾನ್ಪ್ರಾವೃಹದಗ್ನೇರೃಚೋ ವಾಯೋರ್ಯಜೂಂಷಿ ಸಾಮಾನ್ಯಾದಿತ್ಯಾತ್ ॥ ೪.೧೭.೨ ॥

ಸ ಏತಾಂ ತ್ರಯೀಂ ವಿದ್ಯಾಮಭ್ಯತಪತ್ತಸ್ಯಾಸ್ತಪ್ಯಮಾನಾಯಾ ರಸಾನ್ಪ್ರಾವೃಹದ್ಭೂರಿತ್ಯೃಗ್ಭ್ಯೋ ಭುವರಿತಿ ಯಜುರ್ಭ್ಯಃ ಸ್ವರಿತಿ ಸಾಮಭ್ಯಃ ॥ ೪.೧೭.೩ ॥

ತದ್ಯದೃಕ್ತೋ ರಿಷ್ಯೇದ್ಭೂಃ ಸ್ವಾಹೇತಿ ಗಾರ್ಹಪತ್ಯೇ ಜುಹುಯಾದೃಚಾಮೇವ ತದ್ರಸೇನರ್ಚಾಂ ವೀರ್ಯೇಣರ್ಚಾಂ ಯಜ್ಞಸ್ಯ ವಿರಿಷ್ಟಂ ಸಂದಧಾತಿ ॥ ೪.೧೭.೪ ॥

ಸ ಯದಿ ಯಜುಷ್ಟೋ ರಿಷ್ಯೇದ್ಭುವಃ ಸ್ವಾಹೇತಿ ದಕ್ಷಿಣಾಗ್ನೌ ಜುಹುಯಾದ್ಯಜುಷಾಮೇವ ತದ್ರಸೇನ ಯಜುಷಾಂ ವೀರ್ಯೇಣ ಯಜುಷಾಂ ಯಜ್ಞಸ್ಯ ವಿರಿಷ್ಟಂ ಸಂದಧಾತಿ ॥ ೪.೧೭.೫ ॥

ಅಥ ಯದಿ ಸಾಮತೋ ರಿಷ್ಯೇತ್ಸ್ವಃ ಸ್ವಾಹೇತ್ಯಾಹವನೀಯೇ ಜುಹುಯಾತ್ಸಾಮ್ನಾಮೇವ ತದ್ರಸೇನ ಸಾಮ್ನಾಂ ವೀರ್ಯೇಣ ಸಾಮ್ನಾಂ ಯಜ್ಞಸ್ಯ ವಿರಿಷ್ಟಂ ಸಂದಧಾತಿ ॥ ೪.೧೭.೬ ॥

ತದ್ಯಥಾ ಲವಣೇನ ಸುವರ್ಣಂ ಸಂದಧ್ಯಾತ್ಸುವರ್ಣೇನ ರಜತಂ ರಜತೇನ ತ್ರಪು ತ್ರಪುಣಾ ಸೀಸಂ ಸೀಸೇನ ಲೋಹಂ ಲೋಹೇನ ದಾರು ದಾರು ಚರ್ಮಣಾ ॥ ೪.೧೭.೭ ॥

ಏವಮೇಷಾಂ ಲೋಕಾನಾಮಾಸಾಂ ದೇವತಾನಾಮಸ್ಯಾಸ್ತ್ರಯ್ಯಾ ವಿದ್ಯಾಯಾ ವೀರ್ಯೇಣ ಯಜ್ಞಸ್ಯ ವಿರಿಷ್ಟಂ ಸಂದಧಾತಿ ಭೇಷಜಕೃತೋ ಹ ವಾ ಏಷ ಯಜ್ಞೋ ಯತ್ರೈವಂವಿದ್ಬ್ರಹ್ಮಾ ಭವತಿ ॥ ೪.೧೭.೮ ॥

ಏಷ ಹ ವಾ ಉದಕ್ಪ್ರವಣೋ ಯಜ್ಞೋ ಯತ್ರೈವಂವಿದ್ಬ್ರಹ್ಮಾ ಭವತ್ಯೇವಂವಿದಂ ಹ ವಾ ಏಷಾ ಬ್ರಹ್ಮಾಣಮನುಗಾಥಾ ಯತೋ ಯತ ಆವರ್ತತೇ ತತ್ತದ್ಗಚ್ಛತಿ ॥ ೪.೧೭.೯ ॥

ಮಾನವೋ ಬ್ರಹ್ಮೈವೈಕ ಋತ್ವಿಕ್ಕುರೂನಶ್ವಾಭಿರಕ್ಷತ್ಯೇವಂವಿದ್ಧ ವೈ ಬ್ರಹ್ಮಾ ಯಜ್ಞಂ ಯಜಮಾನಂ ಸರ್ವಾಂಶ್ಚರ್ತ್ವಿಜೋಽಭಿರಕ್ಷತಿ ತಸ್ಮಾದೇವಂವಿದಮೇವ ಬ್ರಹ್ಮಾಣಂ ಕುರ್ವೀತ ನಾನೇವಂವಿದಂ ನಾನೇವಂವಿದಮ್ ॥ ೪.೧೭.೧೦ ॥ ॥ ಇತಿ ಚತುರ್ಥೋಽಧ್ಯಾಯಃ ॥

॥ ಪಞ್ಚಮೋಽಧ್ಯಾಯಃ ॥ ಯೋ ಹ ವೈ ಜ್ಯೇಷ್ಠಂ ಚ ಶ್ರೇಷ್ಠಂ ಚ ವೇದ ಜ್ಯೇಷ್ಠಶ್ಚ ಹ ವೈ ಶ್ರೇಷ್ಠಶ್ಚ ಭವತಿ ಪ್ರಾಣೋ ವಾವ ಜ್ಯೇಷ್ಠಶ್ಚ ಶ್ರೇಷ್ಠಶ್ಚ ॥ ೫.೧.೧ ॥

ಯೋ ಹ ವೈ ವಸಿಷ್ಠಂ ವೇದ ವಸಿಷ್ಠೋ ಹ ಸ್ವಾನಾಂ ಭವತಿ ವಾಗ್ವಾವ ವಸಿಷ್ಠಃ ॥ ೫.೧.೨ ॥

ಯೋ ಹ ವೈ ಪ್ರತಿಷ್ಠಾಂ ವೇದ ಪ್ರತಿ ಹ ತಿಷ್ಠತ್ಯಸ್ಮಿಂಶ್ಚ ಲೋಕೇಽಮುಷ್ಮಿಂಶ್ಚ ಚಕ್ಷುರ್ವಾವ ಪ್ರತಿಷ್ಠಾ ॥ ೫.೧.೩ ॥

ಯೋ ಹ ವೈ ಸಮ್ಪದಂ ವೇದ ಸಂಹಾಸ್ಮೈ ಕಾಮಾಃ ಪದ್ಯನ್ತೇ ದೈವಾಶ್ಚ ಮಾನುಷಾಶ್ಚ ಶ್ರೋತ್ರಂ ವಾವ ಸಮ್ಪತ್ ॥ ೫.೧.೪ ॥

ಯೋ ಹ ವಾ ಆಯತನಂ ವೇದಾಯತನಂ ಹ ಸ್ವಾನಾಂ ಭವತಿ ಮನೋ ಹ ವಾ ಆಯತನಮ್ ॥ ೫.೧.೫ ॥

ಅಥ ಹ ಪ್ರಾಣಾ ಅಹಂಶ್ರೇಯಸಿ ವ್ಯೂದಿರೇಽಹಂಶ್ರೇಯಾನಸ್ಮ್ಯಹಂ ಶ್ರೇಯಾನಸ್ಮೀತಿ ॥ ೫.೧.೬ ॥

ತೇ ಹ ಪ್ರಾಣಾಃ ಪ್ರಜಾಪತಿಂ ಪಿತರಮೇತ್ಯೋಚುರ್ಭಗವನ್ಕೋ ನಃ ಶ್ರೇಷ್ಠ ಇತಿ ತಾನ್ಹೋವಾಚ ಯಸ್ಮಿನ್ವ ಉತ್ಕ್ರಾನ್ತೇ ಶರೀರಂ ಪಾಪಿಷ್ಠತರಮಿವ ದೃಶ್ಯೇತ ಸ ವಃ ಶ್ರೇಷ್ಠ ಇತಿ ॥ ೫.೧.೭ ॥

ಸಾ ಹ ವಾಗುಚ್ಚಕ್ರಾಮ ಸಾ ಸಂವತ್ಸರಂ ಪ್ರೋಷ್ಯ ಪರ್ಯೇತ್ಯೋವಾಚ ಕಥಮಶಕತರ್ತೇ ಮಜ್ಜೀವಿತುಮಿತಿ ಯಥಾ ಕಲಾ ಅವದನ್ತಃ ಪ್ರಾಣನ್ತಃ ಪ್ರಾಣೇನ ಪಶ್ಯನ್ತಶ್ಚಕ್ಷುಷಾ ಶೃಣ್ವನ್ತಃ ಶ್ರೋತ್ರೇಣ ಧ್ಯಾಯನ್ತೋ ಮನಸೈವಮಿತಿ ಪ್ರವಿವೇಶ ಹ ವಾಕ್ ॥ ೫.೧.೮ ॥

ಚಕ್ಷುರ್ಹೋಚ್ಚಕ್ರಾಮ ತತ್ಸಂವತ್ಸರಂ ಪ್ರೋಷ್ಯ ಪರ್ಯೇತ್ಯೋವಾಚ ಕಥಮಶಕತರ್ತೇ ಮಜ್ಜೀವಿತುಮಿತಿ ಯಥಾನ್ಧಾ ಅಪಶ್ಯನ್ತಃ ಪ್ರಾಣನ್ತಃ ಪ್ರಾಣೇನ ವದನ್ತೋ ವಾಚಾ ಶೃಣ್ವನ್ತಃ ಶ್ರೋತ್ರೇಣ ಧ್ಯಾಯನ್ತೋ ಮನಸೈವಮಿತಿ ಪ್ರವಿವೇಶ ಹ ಚಕ್ಷುಃ ॥ ೫.೧.೯ ॥

ಶ್ರೋತ್ರಂ ಹೋಚ್ಚಕ್ರಾಮ ತತ್ಸಂವತ್ಸರಂ ಪ್ರೋಷ್ಯ ಪರ್ಯೇತ್ಯೋವಾಚ ಕಥಮಶಕತರ್ತೇ ಮಜ್ಜೀವಿತುಮಿತಿ ಯಥಾ ಬಧಿರಾ ಅಶೃಣ್ವನ್ತಃ ಪ್ರಾಣನ್ತಃ ಪ್ರಾಣೇನ ವದನ್ತೋ ವಾಚಾ ಪಶ್ಯನ್ತಶ್ಚಕ್ಷುಷಾ ಧ್ಯಾಯನ್ತೋ ಮನಸೈವಮಿತಿ ಪ್ರವಿವೇಶ ಹ ಶ್ರೋತ್ರಮ್ ॥ ೫.೧.೧೦ ॥

ಮನೋ ಹೋಚ್ಚಕ್ರಾಮ ತತ್ಸಂವತ್ಸರಂ ಪ್ರೋಷ್ಯ ಪರ್ಯೇತ್ಯೋವಾಚ ಕಥಮಶಕತರ್ತೇ ಮಜ್ಜೀವಿತುಮಿತಿ ಯಥಾ ಬಾಲಾ ಅಮನಸಃ ಪ್ರಾಣನ್ತಃ ಪ್ರಾಣೇನ ವದನ್ತೋ ವಾಚಾ ಪಶ್ಯನ್ತಶ್ಚಕ್ಷುಷಾ ಶೃಣ್ವನ್ತಃ ಶ್ರೋತ್ರೇಣೈವಮಿತಿ ಪ್ರವಿವೇಶ ಹ ಮನಃ ॥ ೫.೧.೧೧ ॥

ಅಥ ಹ ಪ್ರಾಣ ಉಚ್ಚಿಕ್ರಮಿಷನ್ಸ ಯಥಾ ಸುಹಯಃ ಪಡ್ವೀಶಶಙ್ಕೂನ್ಸಂಖಿದೇದೇವಮಿತರಾನ್ಪ್ರಾಣಾನ್ಸಮಖಿದತ್ತಂ ಹಾಭಿಸಮೇತ್ಯೋಚುರ್ಭಗವನ್ನೇಧಿ ತ್ವಂ ನಃ ಶ್ರೇಷ್ಠೋಽಸಿ ಮೋತ್ಕ್ರಮೀರಿತಿ ॥ ೫.೧.೧೨ ॥

ಅಥ ಹೈನಂ ವಾಗುವಾಚ ಯದಹಂ ವಸಿಷ್ಠೋಽಸ್ಮಿ ತ್ವಂ ತದ್ವಸಿಷ್ಠೋಽಸೀತ್ಯಥ ಹೈನಂ ಚಕ್ಷುರುವಾಚ ಯದಹಂ ಪ್ರತಿಷ್ಠಾಸ್ಮಿ ತ್ವಂ ತತ್ಪ್ರತಿಷ್ಠಾಸೀತಿ ॥ ೫.೧.೧೩ ॥

ಅಥ ಹೈನಂಶ್ರೋತ್ರಮುವಾಚ ಯದಹಂ ಸಮ್ಪದಸ್ಮಿ ತ್ವಂ ತತ್ಸಮ್ಪದಸೀತ್ಯಥ ಹೈನಂ ಮನ ಉವಾಚಯದಹಮಾಯತನಮಸ್ಮಿ ತ್ವಂ ತದಾಯತನಮಸೀತಿ ॥ ೫.೧.೧೪ ॥

ನ ವೈ ವಾಚೋ ನ ಚಕ್ಷೂಂಷಿ ನ ಶ್ರೋತ್ರಾಣಿ ನ ಮನಾಂಸೀತ್ಯಾಚಕ್ಷತೇ ಪ್ರಾಣಾ ಇತ್ಯೇವಾಚಕ್ಷತೇ ಪ್ರಾಣೋ ಹ್ಯೇವೈತಾನಿ ಸರ್ವಾಣಿ ಭವತಿ ॥ ೫.೧.೧೫ ॥ ॥ ಇತಿ ಪ್ರಥಮಃ ಖಣ್ಡಃ ॥

ಸ ಹೋವಾಚ ಕಿಂ ಮೇಽನ್ನಂ ಭವಿಷ್ಯತೀತಿ ಯತ್ಕಿಂಚಿದಿದಮಾ ಶ್ವಭ್ಯ ಆ ಶಕುನಿಭ್ಯ ಇತಿ ಹೋಚುಸ್ತದ್ವಾ ಏತದನಸ್ಯಾನ್ನಮನೋ ಹ ವೈ ನಾಮ ಪ್ರತ್ಯಕ್ಷಂ ನ ಹ ವಾ ಏವಂವಿದಿ ಕಿಂಚನಾನನ್ನಂ ಭವತೀತಿ ॥ ೫.೨.೧ ॥

ಸ ಹೋವಾಚ ಕಿಂ ಮೇ ವಾಸೋ ಭವಿಷ್ಯತೀತ್ಯಾಪ ಇತಿ ಹೋಚುಸ್ತಸ್ಮಾದ್ವಾ ಏತದಶಿಷ್ಯನ್ತಃ ಪುರಸ್ತಾಚ್ಚೋಪರಿಷ್ಟಾಚ್ಚಾದ್ಭಿಃ ಪರಿದಧತಿ ಲಮ್ಭುಕೋ ಹ ವಾಸೋ ಭವತ್ಯನಗ್ನೋ ಹ ಭವತಿ ॥ ೫.೨.೨ ॥

ತದ್ಧೈತತ್ಸತ್ಯಕಾಮೋ ಜಾಬಾಲೋ ಗೋಶ್ರುತಯೇ ವೈಯಾಘ್ರಪದ್ಯಾಯೋಕ್ತ್ವೋವಾಚ ಯದ್ಯಪ್ಯೇನಚ್ಛುಷ್ಕಾಯ ಸ್ಥಾಣವೇ ಬ್ರೂಯಾಜ್ಜಾಯೇರನ್ನೇವಾಸ್ಮಿಞ್ಛಾಖಾಃ ಪ್ರರೋಹೇಯುಃ ಪಲಾಶಾನೀತಿ ॥ ೫.೨.೩ ॥

ಅಥ ಯದಿ ಮಹಜ್ಜಿಗಮಿಷೇದಮಾವಾಸ್ಯಾಯಾಂ ದೀಕ್ಷಿತ್ವಾ ಪೌರ್ಣಮಾಸ್ಯಾಂ ರಾತ್ರೌ ಸರ್ವೌಷಧಸ್ಯ ಮನ್ಥಂ ದಧಿಮಧುನೋರುಪಮಥ್ಯ ಜ್ಯೇಷ್ಠಾಯ ಶ್ರೇಷ್ಠಾಯ ಸ್ವಾಹೇತ್ಯಗ್ನಾವಾಜ್ಯಸ್ಯ ಹುತ್ವಾ ಮನ್ಥೇ ಸಮ್ಪಾತಮವನಯೇತ್ ॥ ೫.೨.೪ ॥

ವಸಿಷ್ಠಾಯ ಸ್ವಾಹೇತ್ಯಗ್ನಾವಾಜ್ಯಸ್ಯ ಹುತ್ವಾ ಮನ್ಥೇ ಸಮ್ಪಾತಮವನಯೇತ್ಪ್ರತಿಷ್ಠಾಯೈ ಸ್ವಾಹೇತ್ಯಗ್ನಾವಾಜ್ಯಸ್ಯ ಹುತ್ವಾ ಮನ್ಥೇ ಸಮ್ಪಾತಮವನಯೇತ್ಸಮ್ಪದೇ ಸ್ವಾಹೇತ್ಯಗ್ನಾವಾಜ್ಯಸ್ಯ ಹುತ್ವಾ ಮನ್ಥೇ ಸಮ್ಪಾತಮವನಯೇದಾಯತನಾಯ ಸ್ವಾಹೇತ್ಯಗ್ನಾವಾಜ್ಯಸ್ಯ ಹುತ್ವಾ ಮನ್ಥೇ ಸಮ್ಪಾತಮವನಯೇತ್ ॥ ೫.೨.೫ ॥

ಅಥ ಪ್ರತಿಸೃಪ್ಯಾಞ್ಜಲೌ ಮನ್ಥಮಾಧಾಯ ಜಪತ್ಯಮೋ ನಾಮಾಸ್ಯಮಾ ಹಿ ತೇ ಸರ್ವಮಿದಂ ಸ ಹಿ ಜ್ಯೇಷ್ಠಃ ಶ್ರೇಷ್ಠೋ ರಾಜಾಧಿಪತಿಃ ಸ ಮಾ ಜ್ಯೈಷ್ಠ್ಯಂ ಶ್ರೈಷ್ಠ್ಯಂ ರಾಜ್ಯಮಾಧಿಪತ್ಯಂ ಗಮಯತ್ವಹಮೇವೇದಂ ಸರ್ವಮಸಾನೀತಿ ॥ ೫.೨.೬ ॥

ಅಥ ಖಲ್ವೇತಯರ್ಚಾ ಪಚ್ಛ ಆಚಾಮತಿ ತತ್ಸವಿತುರ್ವೃಣೀಮಹ ಇತ್ಯಾಚಾಮತಿ ವಯಂ ದೇವಸ್ಯ ಭೋಜನಮಿತ್ಯಾಚಾಮತಿ ಶ್ರೇಷ್ಠಂ ಸರ್ವಧಾತಮಮಿತ್ಯಾಚಾಮತಿ ತುರಂ ಭಗಸ್ಯ ಧೀಮಹೀತಿ ಸರ್ವಂ ಪಿಬತಿ ನಿರ್ಣಿಜ್ಯ ಕಂಸಂ ಚಮಸಂ ವಾ ಪಶ್ಚಾದಗ್ನೇಃ ಸಂವಿಶತಿ ಚರ್ಮಣಿ ವಾ ಸ್ಥಣ್ಡಿಲೇ ವಾ ವಾಚಂಯಮೋಽಪ್ರಸಾಹಃ ಸ ಯದಿ ಸ್ತ್ರಿಯಂ ಪಶ್ಯೇತ್ಸಮೃದ್ಧಂ ಕರ್ಮೇತಿ ವಿದ್ಯಾತ್ ॥ ೫.೨.೭ ॥

ತದೇಷ ಶ್ಲೋಕೋ ಯದಾ ಕರ್ಮಸು ಕಾಮ್ಯೇಷು ಸ್ತ್ರಿಯಂ ಸ್ವಪ್ನೇಷು ಪಶ್ಯನ್ತಿ ಸಮೃದ್ಧಿಂ ತತ್ರ ಜಾನೀಯಾತ್ತಸ್ಮಿನ್ಸ್ವಪ್ನನಿದರ್ಶನೇ ತಸ್ಮಿನ್ಸ್ವಪ್ನನಿದರ್ಶನೇ ॥ ೫.೨.೮ ॥ ॥ ಇತಿ ದ್ವಿತೀಯಃ ಖಣ್ಡಃ ॥

ಶ್ವೇತಕೇತುರ್ಹಾರುಣೇಯಃ ಪಞ್ಚಾಲಾನಾಂ ಸಮಿತಿಮೇಯಾಯ ತಂ ಹ ಪ್ರವಾಹಣೋ ಜೈವಲಿರುವಾಚ ಕುಮಾರಾನು ತ್ವಾಶಿಷತ್ಪಿತೇತ್ಯನು ಹಿ ಭಗವ ಇತಿ ॥ ೫.೩.೧ ॥

ವೇತ್ಥ ಯದಿತೋಽಧಿ ಪ್ರಜಾಃ ಪ್ರಯನ್ತೀತಿ ನ ಭಗವ ಇತಿ ವೇತ್ಥ ಯಥಾ ಪುನರಾವರ್ತನ್ತ೩ ಇತಿ ನ ಭಗವ ಇತಿ ವೇತ್ಥ ಪಥೋರ್ದೇವಯಾನಸ್ಯ ಪಿತೃಯಾಣಸ್ಯ ಚ ವ್ಯಾವರ್ತನಾ೩ ಇತಿ ನ ಭಗವ ಇತಿ ॥ ೫.೩.೨ ॥

ವೇತ್ಥ ಯಥಾಸೌ ಲೋಕೋ ನ ಸಮ್ಪೂರ್ಯತ೩ ಇತಿ ನ ಭಗವ ಇತಿ ವೇತ್ಥ ಯಥಾ ಪಞ್ಚಮ್ಯಾಮಾಹುತಾವಾಪಃ ಪುರುಷವಚಸೋ ಭವನ್ತೀತಿ ನೈವ ಭಗವ ಇತಿ ॥ ೫.೩.೩ ॥

ಅಥಾನು ಕಿಮನುಶಿಷ್ಠೋಽವೋಚಥಾ ಯೋ ಹೀಮಾನಿ ನ ವಿದ್ಯಾತ್ಕಥಂ ಸೋಽನುಶಿಷ್ಟೋ ಬ್ರುವೀತೇತಿ ಸ ಹಾಯಸ್ತಃ ಪಿತುರರ್ಧಮೇಯಾಯ ತಂ ಹೋವಾಚಾನನುಶಿಷ್ಯ ವಾವ ಕಿಲ ಮಾ ಭಗವಾನಬ್ರವೀದನು ತ್ವಾಶಿಷಮಿತಿ ॥ ೫.೩.೪ ॥

ಪಞ್ಚ ಮಾ ರಾಜನ್ಯಬನ್ಧುಃ ಪ್ರಶ್ನಾನಪ್ರಾಕ್ಷೀತ್ತೇಷಾಂ ನೈಕಂಚನಾಶಕಂ ವಿವಕ್ತುಮಿತಿ ಸ ಹೋವಾಚ ಯಥಾ ಮಾ ತ್ವಂ ತದೈತಾನವದೋ ಯಥಾಹಮೇಷಾಂ ನೈಕಂಚನ ವೇದ ಯದ್ಯಹಮಿಮಾನವೇದಿಷ್ಯಂ ಕಥಂ ತೇ ನಾವಕ್ಷ್ಯಮಿತಿ ॥ ೫.೩.೫ ॥

ಸ ಹ ಗೌತಮೋ ರಾಜ್ಞೋಽರ್ಧಮೇಯಾಯ ತಸ್ಮೈ ಹ ಪ್ರಾಪ್ತಾಯಾರ್ಹಾಂ ಚಕಾರ ಸ ಹ ಪ್ರಾತಃ ಸಭಾಗ ಉದೇಯಾಯ ತಂ ಹೋವಾಚ ಮಾನುಷಸ್ಯ ಭಗವನ್ಗೌತಮ ವಿತ್ತಸ್ಯ ವರಂ ವೃಣೀಥಾ ಇತಿ ಸ ಹೋವಾಚ ತವೈವ ರಾಜನ್ಮಾನುಷಂ ವಿತ್ತಂ ಯಾಮೇವ ಕುಮಾರಸ್ಯಾನ್ತೇ ವಾಚಮಭಾಷಥಾಸ್ತಾಮೇವ ಮೇ ಬ್ರೂಹೀತಿ ಸ ಹ ಕೃಚ್ಛ್ರೀ ಬಭೂವ ॥ ೫.೩.೬ ॥

ತಂ ಹ ಚಿರಂ ವಸೇತ್ಯಾಜ್ಞಾಪಯಾಂಚಕಾರ ತಂ ಹೋವಾಚ ಯಥಾ ಮಾ ತ್ವಂ ಗೌತಮಾವದೋ ಯಥೇಯಂ ನ ಪ್ರಾಕ್ತ್ವತ್ತಃ ಪುರಾ ವಿದ್ಯಾ ಬ್ರಾಹ್ಮಣಾನ್ಗಚ್ಛತಿ ತಸ್ಮಾದು ಸರ್ವೇಷು ಲೋಕೇಷು ಕ್ಷತ್ರಸ್ಯೈವ ಪ್ರಶಾಸನಮಭೂದಿತಿ ತಸ್ಮೈ ಹೋವಾಚ ॥ ೫.೩.೭ ॥

ಇತಿ ತೃತೀಯಃ ಖಣ್ಡಃ ॥ ಅಸೌ ವಾವ ಲೋಕೋ ಗೌತಮಾಗ್ನಿಸ್ತಸ್ಯಾದಿತ್ಯ ಏವ ಸಮಿದ್ರಶ್ಮಯೋ ಧೂಮೋಽಹರರ್ಚಿಶ್ಚನ್ದ್ರಮಾ ಅಙ್ಗಾರಾ ನಕ್ಷತ್ರಾಣಿ ವಿಸ್ಫುಲಿಙ್ಗಾಃ ॥ ೫.೪.೧ ॥

ತಸ್ಮಿನ್ನೇತಸ್ಮಿನ್ನಗ್ನೌ ದೇವಾಃ ಶ್ರದ್ಧಾಂ ಜುಹ್ವತಿ ತಸ್ಯಾ ಅಹುತೇಃ ಸೋಮೋ ರಾಜಾ ಸಂಭವತಿ ॥ ೫.೪.೨ ॥ ॥ ಇತಿ ಚತುರ್ಥಃ ಖಣ್ಡಃ ॥

ಪರ್ಜನ್ಯೋ ವಾವ ಗೌತಮಾಗ್ನಿಸ್ತಸ್ಯ ವಾಯುರೇವ ಸಮಿದಭ್ರಂ ಧೂಮೋ ವಿದ್ಯುದರ್ಚಿರಶನಿರಙ್ಗಾರಾಹ್ರಾದನಯೋ ವಿಸ್ಫುಲಿಙ್ಗಾಃ ॥ ೫.೫.೧ ॥

ತಸ್ಮಿನ್ನೇತಸ್ಮಿನ್ನಗ್ನೌ ದೇವಾಃ ಸೋಮಂ ರಾಜಾನಂ ಜುಹ್ವತಿ ತಸ್ಯಾ ಆಹುತೇರ್ವರ್ಷಂ ಸಂಭವತಿ ॥ ೫.೫.೨ ॥ ॥ ಇತಿ ಪಞ್ಚಮಃ ಖಣ್ಡಃ ॥

ಪೃಥಿವೀ ವಾವ ಗೌತಮಾಗ್ನಿಸ್ತಸ್ಯಾಃ ಸಂವತ್ಸರ ಏವ ಸಮಿದಾಕಾಶೋ ಧೂಮೋ ರಾತ್ರಿರರ್ಚಿರ್ದಿಶೋಽಙ್ಗಾರಾ ಅವಾನ್ತರದಿಶೋ ವಿಸ್ಫುಲಿಙ್ಗಾಃ ॥ ೫.೬.೧ ॥

ತಸ್ಮಿನ್ನೇತಸ್ಮಿನ್ನಗ್ನೌ ದೇವಾ ವರ್ಷಂ ಜುಹ್ವತಿ ತಸ್ಯಾ ಆಹುತೇರನ್ನಂ ಸಂಭವತಿ ॥ ೫.೬.೨ ॥ ॥ ಇತಿ ಷಷ್ಠಃ ಖಣ್ಡಃ ॥

ಪುರುಷೋ ವಾವ ಗೌತಮಾಗ್ನಿಸ್ತಸ್ಯ ವಾಗೇವ ಸಮಿತ್ಪ್ರಾಣೋ ಧೂಮೋ ಜಿಹ್ವಾರ್ಚಿಶ್ಚಕ್ಷುರಙ್ಗಾರಾಃ ಶ್ರೋತ್ರಂ ವಿಸ್ಫುಲಿಙ್ಗಾಃ ॥ ೫.೭.೧ ॥

ತಸ್ಮಿನ್ನೇತಸ್ಮಿನ್ನಗ್ನೌ ದೇವಾ ಅನ್ನಂ ಜುಹ್ವತಿ ತಸ್ಯಾ ಆಹುತೇ ರೇತಃ ಸಮ್ಭವತಿ ॥ ೫.೭.೨ ॥ ॥ ಇತಿ ಸಪತಮಃ ಖಣ್ಡಃ ॥

ಯೋಷಾ ವಾವ ಗೌತಮಾಗ್ನಿಸ್ತಸ್ಯಾ ಉಪಸ್ಥ ಏವ ಸಮಿದ್ಯದುಪಮನ್ತ್ರಯತೇ ಸ ಧೂಮೋ ಯೋನಿರರ್ಚಿರ್ಯದನ್ತಃ ಕರೋತಿ ತೇಽಙ್ಗಾರಾ ಅಭಿನನ್ದಾ ವಿಸ್ಫುಲಿಙ್ಗಾಃ ॥ ೫.೮.೧ ॥ ತಸ್ಮಿನ್ನೇತಸ್ಮಿನ್ನಗ್ನೌ ದೇವಾ ರೇತೋ ಜುಹ್ವತಿ ತಸ್ಯಾ ಆಹುತೇರ್ಗರ್ಭಃ ಸಂಭವತಿ ॥ ೫.೮.೨ ॥ ॥ ಇತಿ ಅಷ್ಟಮಃ ಖಣ್ಡಃ ॥

ಇತಿ ತು ಪಞ್ಚಮ್ಯಾಮಾಹುತಾವಾಪಃ ಪುರುಷವಚಸೋ ಭವನ್ತೀತಿ ಸ ಉಲ್ಬಾವೃತೋ ಗರ್ಭೋ ದಶ ವಾ ನವ ವಾ ಮಾಸಾನನ್ತಃ ಶಯಿತ್ವಾ ಯಾವದ್ವಾಥ ಜಾಯತೇ ॥ ೫.೯.೧ ॥

ಸ ಜಾತೋ ಯಾವದಾಯುಷಂ ಜೀವತಿ ತಂ ಪ್ರೇತಂ ದಿಷ್ಟಮಿತೋಽಗ್ನಯ ಏವ ಹರನ್ತಿ ಯತ ಏವೇತೋ ಯತಃ ಸಂಭೂತೋ ಭವತಿ ॥ ೫.೯.೨ ॥ ॥ ಇತಿ ನವಮಃ ಖಣ್ಡಃ ॥

ತದ್ಯ ಇತ್ಥಂ ವಿದುಃ। ಯೇ ಚೇಮೇಽರಣ್ಯೇ ಶ್ರದ್ಧಾ ತಪ ಇತ್ಯುಪಾಸತೇ ತೇಽರ್ಚಿಷಮಭಿಸಂಭವನ್ತ್ಯರ್ಚಿಷೋಽಹರಹ್ನ ಆಪೂರ್ಯಮಾಣಪಕ್ಷಮಾಪೂರ್ಯಮಾಣಪಕ್ಷಾದ್ಯಾನ್ಷಡುದಙ್ಙೇತಿ ಮಾಸಾಂಸ್ತಾನ್ ॥ ೫.೧೦.೧ ॥ ಮಾಸೇಭ್ಯಃ ಸಂವತ್ಸರಂ ಸಂವತ್ಸರಾದಾದಿತ್ಯಮಾದಿತ್ಯಾಚ್ಚನ್ದ್ರಮಸಂ ಚನ್ದ್ರಮಸೋ ವಿದ್ಯುತಂ ತತ್ಪುರುಷೋಽಮಾನವಃ ಸ ಏನಾನ್ಬ್ರಹ್ಮ ಗಮಯತ್ಯೇಷ ದೇವಯಾನಃ ಪನ್ಥಾ ಇತಿ ॥ ೫.೧೦.೨ ॥

ಅಥ ಯ ಇಮೇ ಗ್ರಾಮ ಇಷ್ಟಾಪೂರ್ತೇ ದತ್ತಮಿತ್ಯುಪಾಸತೇ ತೇ ಧೂಮಮಭಿಸಂಭವನ್ತಿ ಧೂಮಾದ್ರಾತ್ರಿಂ ರಾತ್ರೇರಪರಪಕ್ಷಮಪರಪಕ್ಷಾದ್ಯಾನ್ಷಡ್ದಕ್ಷಿಣೈತಿ ಮಾಸಾಂಸ್ತಾನ್ನೈತೇ ಸಂವತ್ಸರಮಭಿಪ್ರಾಪ್ನುವನ್ತಿ ॥ ೫.೧೦.೩ ॥

ಮಾಸೇಭ್ಯಃ ಪಿತೃಲೋಕಂ ಪಿತೃಲೋಕಾದಾಕಾಶಮಾಕಾಶಾಚ್ಚನ್ದ್ರಮಸಮೇಷ ಸೋಮೋ ರಾಜಾ ತದ್ದೇವಾನಾಮನ್ನಂ ತಂ ದೇವಾ ಭಕ್ಷಯನ್ತಿ ॥ ೫.೧೦.೪ ॥

ತಸ್ಮಿನ್ಯವಾತ್ಸಮ್ಪಾತಮುಷಿತ್ವಾಥೈತಮೇವಾಧ್ವಾನಂ ಪುನರ್ನಿವರ್ತನ್ತೇ ಯಥೇತಮಾಕಾಶಮಾಕಾಶಾದ್ವಾಯುಂ ವಾಯುರ್ಭೂತ್ವಾ ಧೂಮೋ ಭವತಿ ಧೂಮೋ ಭೂತ್ವಾಭ್ರಂ ಭವತಿ ॥ ೫.೧೦.೫ ॥

ಅಭ್ರಂ ಭೂತ್ವಾ ಮೇಘೋ ಭವತಿ ಮೇಘೋ ಭೂತ್ವಾ ಪ್ರವರ್ಷತಿ ತ ಇಹ ವ್ರೀಹಿಯವಾ ಓಷಧಿವನಸ್ಪತಯಸ್ತಿಲಮಾಷಾ ಇತಿ ಜಾಯನ್ತೇಽತೋ ವೈ ಖಲು ದುರ್ನಿಷ್ಪ್ರಪತರಂ ಯೋ ಯೋ ಹ್ಯನ್ನಮತ್ತಿ ಯೋ ರೇತಃ ಸಿಞ್ಚತಿ ತದ್ಭೂಯ ಏವ ಭವತಿ ॥ ೫.೧೦.೬ ॥

ತದ್ಯ ಇಹ ರಮಣೀಯಚರಣಾ ಅಭ್ಯಾಶೋ ಹ ಯತ್ತೇ ರಮಣೀಯಾಂ ಯೋನಿಮಾಪದ್ಯೇರನ್ಬ್ರಾಹ್ಮಣಯೋನಿಂ ವಾ ಕ್ಷತ್ರಿಯಯೋನಿಂ ವಾ ವೈಶ್ಯಯೋನಿಂ ವಾಥ ಯ ಇಹ ಕಪೂಯಚರಣಾ ಅಭ್ಯಾಶೋ ಹ ಯತ್ತೇ ಕಪೂಯಾಂ ಯೋನಿಮಾಪದ್ಯೇರಞ್ಶ್ವಯೋನಿಂ ವಾ ಸೂಕರಯೋನಿಂ ವಾ ಚಣ್ಡಾಲಯೋನಿಂ ವಾ ॥ ೫.೧೦.೭ ॥

ಅಥೈತಯೋಃ ಪಥೋರ್ನ ಕತರೇಣಚನ ತಾನೀಮಾನಿ ಕ್ಷುದ್ರಾಣ್ಯಸಕೃದಾವರ್ತೀನಿ ಭೂತಾನಿ ಭವನ್ತಿ ಜಾಯಸ್ವ ಮ್ರಿಯಸ್ವೇತ್ಯೇತತ್ತೃತೀಯಂಸ್ಥಾನಂ ತೇನಾಸೌ ಲೋಕೋ ನ ಸಮ್ಪೂರ್ಯತೇ ತಸ್ಮಾಜ್ಜುಗುಪ್ಸೇತ ತದೇಷ ಶ್ಲೋಕಃ ॥ ೫.೧೦.೮ ॥

ಸ್ತೇನೋ ಹಿರಣ್ಯಸ್ಯ ಸುರಾಂ ಪಿಬಂಶ್ಚ ಗುರೋಸ್ತಲ್ಪಮಾವಸನ್ಬ್ರಹ್ಮಹಾ ಚೈತೇ ಪತನ್ತಿ ಚತ್ವಾರಃ ಪಞ್ಚಮಶ್ಚಾಚರಂಸ್ತೈರಿತಿ ॥ ೫.೧೦.೯ ॥

ಅಥ ಹ ಯ ಏತಾನೇವಂ ಪಞ್ಚಾಗ್ನೀನ್ವೇದ ನ ಸಹ ತೈರಪ್ಯಾಚರನ್ಪಾಪ್ಮನಾ ಲಿಪ್ಯತೇ ಶುದ್ಧಃ ಪೂತಃ ಪುಣ್ಯಲೋಕೋ ಭವತಿ ಯ ಏವಂ ವೇದ ಯ ಏವಂ ವೇದ ॥ ೫.೧೦.೧೦ ॥ ॥ ಇತಿ ದಶಮಃ ಖಣ್ಡಃ ॥

ಪ್ರಾಚೀನಶಾಲ ಔಪಮನ್ಯವಃ ಸತ್ಯಯಜ್ಞಃ ಪೌಲುಷಿರಿನ್ದ್ರದ್ಯುಮ್ನೋ ಭಾಲ್ಲವೇಯೋ ಜನಃ ಶಾರ್ಕರಾಕ್ಷ್ಯೋ ಬುಡಿಲ ಆಶ್ವತರಾಶ್ವಿಸ್ತೇ ಹೈತೇ ಮಹಾಶಾಲಾ ಮಹಾಶ್ರೋತ್ರಿಯಾಃ ಸಮೇತ್ಯ ಮೀಮಾಂಸಾಂ ಚಕ್ರುಃ ಕೋ ನ ಆತ್ಮಾ ಕಿಂ ಬ್ರಹ್ಮೇತಿ ॥ ೫.೧೧.೧ ॥

ತೇ ಹ ಸಮ್ಪಾದಯಾಂಚಕ್ರುರುದ್ದಾಲಕೋ ವೈ ಭಗವನ್ತೋಽಯಮಾರುಣಿಃ ಸಮ್ಪ್ರತೀಮಮಾತ್ಮಾನಂ ವೈಶ್ವಾನರಮಧ್ಯೇತಿ ತಂ ಹನ್ತಾಭ್ಯಾಗಚ್ಛಾಮೇತಿ ತಂ ಹಾಭ್ಯಾಜಗ್ಮುಃ ॥ ೫.೧೧.೨ ॥

ಸ ಹ ಸಮ್ಪಾದಯಾಂಚಕಾರ ಪ್ರಕ್ಷ್ಯನ್ತಿ ಮಾಮಿಮೇ ಮಹಾಶಾಲಾ ಮಹಾಶ್ರೋತ್ರಿಯಾಸ್ತೇಭ್ಯೋ ನ ಸರ್ವಮಿವ ಪ್ರತಿಪತ್ಸ್ಯೇ ಹನ್ತಾಹಮನ್ಯಮಭ್ಯನುಶಾಸಾನೀತಿ ॥ ೫.೧೧.೩ ॥

ತಾನ್ಹೋವಾಚಾಶ್ವಪತಿರ್ವೈ ಭಗವನ್ತೋಽಯಂ ಕೈಕೇಯಃ ಸಮ್ಪ್ರತೀಮಮಾತ್ಮಾನಂ ವೈಶ್ವಾನರಮಧ್ಯೇತಿ ತಂಹನ್ತಾಭ್ಯಾಗಚ್ಛಾಮೇತಿ ತಂಹಾಭ್ಯಾಜಗ್ಮುಃ ॥ ೫.೧೧.೪ ॥

ತೇಭ್ಯೋ ಹ ಪ್ರಾಪ್ತೇಭ್ಯಃ ಪೃಥಗರ್ಹಾಣಿ ಕಾರಯಾಂಚಕಾರ ಸ ಹ ಪ್ರಾತಃ ಸಂಜಿಹಾನ ಉವಾಚನ ಮೇ ಸ್ತೇನೋ ಜನಪದೇ ನ ಕರ್ದರ್ಯೋ ನ ಮದ್ಯಪೋ ನಾನಾಹಿತಾಗ್ನಿರ್ನಾವಿದ್ವಾನ್ನ ಸ್ವೈರೀ ಸ್ವೈರಿಣೀ ಕುತೋ ಯಕ್ಷ್ಯಮಾಣೋ ವೈ ಭಗವನ್ತೋಽಹಮಸ್ಮಿ ಯಾವದೇಕೈಕಸ್ಮಾ ಋತ್ವಿಜೇ ಧನಂ ದಾಸ್ಯಾಮಿ ತಾವದ್ಭಗವದ್ಭ್ಯೋ ದಾಸ್ಯಾಮಿ ವಸನ್ತು ಭಗವನ್ತ ಇತಿ ॥ ೫.೧೧.೫ ॥

ತೇ ಹೋಚುರ್ಯೇನ ಹೈವಾರ್ಥೇನ ಪುರುಷಶ್ಚರೇತ್ತಂಹೈವ ವದೇದಾತ್ಮಾನಮೇವೇಮಂ ವೈಶ್ವಾನರಂ ಸಮ್ಪ್ರತ್ಯಧ್ಯೇಷಿ ತಮೇವ ನೋ ಬ್ರೂಹೀತಿ ॥ ೫.೧೧.೬ ॥

ತಾನ್ಹೋವಾಚ ಪ್ರಾತರ್ವಃ ಪ್ರತಿವಕ್ತಾಸ್ಮೀತಿ ತೇ ಹ ಸಮಿತ್ಪಾಣಯಃ ಪೂರ್ವಾಹ್ಣೇ ಪ್ರತಿಚಕ್ರಮಿರೇ ತಾನ್ಹಾನುಪನೀಯೈವೈತದುವಾಚ ॥ ೫.೧೧.೭ ॥ ॥ ಇತಿ ಏಕಾದಶಃ ಖಣ್ಡಃ ॥

ಔಪಮನ್ಯವ ಕಂ ತ್ವಮಾತ್ಮಾನಮುಪಾಸ್ಸ ಇತಿ ದಿವಮೇವ ಭಗವೋ ರಾಜನ್ನಿತಿ ಹೋವಾಚೈಷ ವೈ ಸುತೇಜಾ ಆತ್ಮಾ ವೈಶ್ವಾನರೋ ಯಂ ತ್ವಮಾತ್ಮಾನಮುಪಾಸ್ಸೇ ತಸ್ಮಾತ್ತವ ಸುತಂ ಪ್ರಸುತಮಾಸುತಂ ಕುಲೇ ದೃಶ್ಯತೇ ॥ ೫.೧೨.೧ ॥

ಅತ್ಸ್ಯನ್ನಂ ಪಶ್ಯಸಿ ಪ್ರಿಯಮತ್ತ್ಯನ್ನಂ ಪಶ್ಯತಿ ಪ್ರಿಯಂ ಭವತ್ಯಸ್ಯ ಬ್ರಹ್ಮವರ್ಚಸಂ ಕುಲೇ ಯ ಏತಮೇವಮಾತ್ಮಾನಂ ವೈಶ್ವಾನರಮುಪಾಸ್ತೇ ಮೂಧಾ ತ್ವೇಷ ಆತ್ಮನ ಇತಿ ಹೋವಾಚ ಮೂರ್ಧಾ ತೇ ವ್ಯಪತಿಷ್ಯದ್ಯನ್ಮಾಂ ನಾಗಮಿಷ್ಯ ಇತಿ ॥ ೫.೧೨.೨ ॥ ॥ ಇತಿ ದ್ವಾದಶಃ ಖಣ್ಡಃ ॥

ಅಥ ಹೋವಾಚ ಸತ್ಯಯಜ್ಞಂ ಪೌಲುಷಿಂ ಪ್ರಾಚೀನಯೋಗ್ಯ ಕಂ ತ್ವಮಾತ್ಮಾನಮುಪಾಸ್ಸ ಇತ್ಯಾದಿತ್ಯಮೇವ ಭಗವೋ ರಾಜನ್ನಿತಿ ಹೋವಾಚೈಷ ವೈ ವಿಶ್ವರೂಪ ಆತ್ಮಾ ವೈಶ್ವಾನರೋ ಯಂ ತ್ವಮಾತ್ಮಾನಮುಪಾಸ್ಸೇ ತಸ್ಮಾತ್ತವ ಬಹು ವಿಶ್ವರೂಪಂ ಕುಲೇ ದೃಶ್ಯತೇ ॥ ೫.೧೩.೧ ॥

ಪ್ರವೃತ್ತೋಽಶ್ವತರೀರಥೋ ದಾಸೀನಿಷ್ಕೋಽತ್ಸ್ಯನ್ನಂ ಪಶ್ಯಸಿ ಪ್ರಿಯಮತ್ತ್ಯನ್ನಂ ಪಶ್ಯತಿ ಪ್ರಿಯಂ ಭವತ್ಯಸ್ಯ ಬ್ರಹ್ಮವರ್ಚಸಂ ಕುಲೇ ಯ ಏತಮೇವಮಾತ್ಮಾನಂ ವೈಶ್ವಾನರಮುಪಾಸ್ತೇ ಚಕ್ಷುಷೇತದಾತ್ಮನ ಇತಿ ಹೋವಾಚಾನ್ಧೋಽಭವಿಷ್ಯೋ ಯನ್ಮಾಂ ನಾಗಮಿಷ್ಯ ಇತಿ ॥ ೫.೧೩.೨ ॥ ॥ ಇತಿ ತ್ರಯೋದಶಃ ಖಣ್ಡಃ ॥

ಅಥ ಹೋವಾಚೇನ್ದ್ರದ್ಯುಮ್ನಂ ಭಾಲ್ಲವೇಯಂ ವೈಯಾಘ್ರಪದ್ಯ ಕಂ ತ್ವಮಾತ್ಮಾನಮುಪಾಸ್ಸ ಇತಿ ವಾಯುಮೇವ ಭಗವೋ ರಾಜನ್ನಿತಿ ಹೋವಾಚೈಷ ವೈ ಪೃಥಗ್ವರ್ತ್ಮಾತ್ಮಾ ವೈಶ್ವಾನರೋ ಯಂ ತ್ವಮಾತ್ಮಾನಮುಪಾಸ್ಸೇ ತಸ್ಮಾತ್ತ್ವಾಂ ಪೃಥಗ್ಬಲಯ ಆಯನ್ತಿ ಪೃಥಗ್ರಥಶ್ರೇಣಯೋಽನುಯನ್ತಿ ॥ ೫.೧೪.೧ ॥

ಅತ್ಸ್ಯನ್ನಂ ಪಶ್ಯಸಿ ಪ್ರಿಯಮತ್ತ್ಯನ್ನಂ ಪಶ್ಯತಿ ಪ್ರಿಯಂ ಭವತ್ಯಸ್ಯ ಬ್ರಹ್ಮವರ್ಚಸಂ ಕುಲೇ ಯ ಏತಮೇವಮಾತ್ಮಾನಂ ವೈಶ್ವಾನರಮುಪಾಸ್ತೇ ಪ್ರಾಣಸ್ತ್ವೇಷ ಆತ್ಮನ ಇತಿ ಹೋವಾಚ ಪ್ರಾಣಸ್ತ ಉದಕ್ರಮಿಷ್ಯದ್ಯನ್ಮಾಂ ನಾಗಮಿಷ್ಯ ಇತಿ ॥ ೫.೧೪.೨ ॥ ॥ ಇತಿ ಚತುರ್ದಶಃ ಖಣ್ಡಃ ॥

ಅಥ ಹೋವಾಚ ಜನಂಶಾರ್ಕರಾಕ್ಷ್ಯ ಕಂ ತ್ವಮಾತ್ಮಾನಮುಪಾಸ್ಸ ಇತ್ಯಾಕಾಶಮೇವ ಭಗವೋ ರಾಜನ್ನಿತಿ ಹೋವಾಚೈಷ ವೈ ಬಹುಲ ಆತ್ಮಾ ವೈಶ್ವಾನರೋ ಯಂ ತ್ವಮಾತ್ಮಾನಮುಪಸ್ಸೇ ತಸ್ಮಾತ್ತ್ವಂ ಬಹುಲೋಽಸಿ ಪ್ರಜಯಾ ಚ ಧನೇನ ಚ ॥ ೫.೧೫.೧ ॥

ಅತ್ಸ್ಯನ್ನಂ ಪಶ್ಯಸಿ ಪ್ರಿಯಮತ್ತ್ಯನ್ನಂ ಪಶ್ಯತಿ ಪ್ರಿಯಂ ಭವತ್ಯಸ್ಯ ಬ್ರಹ್ಮವರ್ಚಸಂ ಕುಲೇ ಯ ಏತಮೇವಮಾತ್ಮಾನಂ ವೈಶ್ವಾನರಮುಪಾಸ್ತೇ ಸಂದೇಹಸ್ತ್ವೇಷ ಆತ್ಮನ ಇತಿ ಹೋವಾಚ ಸಂದೇಹಸ್ತೇ ವ್ಯಶೀರ್ಯದ್ಯನ್ಮಾಂ ನಾಗಮಿಷ್ಯ ಇತಿ ॥ ೫.೧೫.೨ ॥ ॥ ಇತಿ ಪಞ್ಚದಶಃ ಖಣ್ಡಃ ॥

ಅಥ ಹೋವಾಚ ಬುಡಿಲಮಾಶ್ವತರಾಶ್ವಿಂ ವೈಯಾಘ್ರಪದ್ಯ ಕಂ ತ್ವಮಾತ್ಮಾನಮುಪಾಸ್ಸ ಇತ್ಯಪ ಏವ ಭಗವೋ ರಾಜನ್ನಿತಿ ಹೋವಾಚೈಷ ವೈ ರಯಿರಾತ್ಮಾ ವೈಶ್ವಾನರೋ ಯಂ ತ್ವಮಾತ್ಮಾನಮುಪಾಸ್ಸೇ ತಸ್ಮಾತ್ತ್ವಂರಯಿಮಾನ್ಪುಷ್ಟಿಮಾನಸಿ ॥ ೫.೧೬.೧ ॥

ಅತ್ಸ್ಯನ್ನಂ ಪಶ್ಯಸಿ ಪ್ರಿಯಮತ್ತ್ಯನ್ನಂ ಪಶ್ಯತಿ ಪ್ರಿಯಂ ಭವತ್ಯಸ್ಯ ಬ್ರಹ್ಮವರ್ಚಸಂ ಕುಲೇ ಯ ಏತಮೇವಮಾತ್ಮಾನಂ ವೈಶ್ವಾನರಮುಪಾಸ್ತೇ ಬಸ್ತಿಸ್ತ್ವೇಷ ಆತ್ಮನ ಇತಿ ಹೋವಾಚ ಬಸ್ತಿಸ್ತೇ ವ್ಯಭೇತ್ಸ್ಯದ್ಯನ್ಮಾಂ ನಾಗಮಿಷ್ಯ ಇತಿ ॥ ೫.೧೬.೨ ॥ ॥ ಇತಿ ಷೋಡಶಃ ಖಣ್ಡಃ ॥

ಅಥ ಹೋವಾಚೋದ್ದಾಲಕಮಾರುಣಿಂ ಗೌತಮ ಕಂ ತ್ವಮಾತ್ಮಾನಮುಪಸ್ಸ ಇತಿ ಪೃಥಿವೀಮೇವ ಭಗವೋ ರಾಜನ್ನಿತಿ ಹೋವಾಚೈಷ ವೈ ಪ್ರತಿಷ್ಠಾತ್ಮಾ ವೈಶ್ವಾನರೋ ಯಂ ತ್ವಮಾತ್ಮಾನಮುಪಾಸ್ಸೇ ತಸ್ಮಾತ್ತ್ವಂ ಪ್ರತಿಷ್ಠಿತೋಽಸಿ ಪ್ರಜಯಾ ಚ ಪಶುಭಿಶ್ಚ ॥ ೫.೧೭.೧ ॥

ಅತ್ಸ್ಯನ್ನಂ ಪಶ್ಯಸಿ ಪ್ರಿಯಮತ್ತ್ಯನ್ನಂ ಪಶ್ಯತಿ ಪ್ರಿಯಂ ಭವತ್ಯಸ್ಯ ಬ್ರಹ್ಮವರ್ಚಸಂ ಕುಲೇ ಯ ಏತಮೇವಮಾತ್ಮಾನಂ ವೈಶ್ವಾನರಮುಪಾಸ್ತೇ ಪಾದೌ ತ್ವೇತಾವಾತ್ಮನ ಇತಿ ಹೋವಾಚ ಪಾದೌ ತೇ ವ್ಯಮ್ಲಾಸ್ಯೇತಾಂ ಯನ್ಮಾಂ ನಾಗಮಿಷ್ಯ ಇತಿ ॥ ೫.೧೭.೨ ॥ ॥ ಇತಿ ಸಪ್ತದಶಃ ಖಣ್ಡಃ ॥

ತಾನ್ಹೋವಾಚೈತೇ ವೈ ಖಲು ಯೂಯಂ ಪೃಥಗಿವೇಮಮಾತ್ಮಾನಂ ವೈಶ್ವಾನರಂ ವಿದ್ವಾಂಸೋಽನ್ನಮತ್ಥ ಯಸ್ತ್ವೇತಮೇವಂ ಪ್ರಾದೇಶಮಾತ್ರಮಭಿವಿಮಾನಮಾತ್ಮಾನಂ ವೈಶ್ವಾನರಮುಪಾಸ್ತೇ ಸ ಸರ್ವೇಷು ಲೋಕೇಷು ಸರ್ವೇಷು ಭೂತೇಷು ಸರ್ವೇಷ್ವಾತ್ಮಸ್ವನ್ನಮತ್ತಿ ॥ ೫.೧೮.೧ ॥

ತಸ್ಯ ಹ ವಾ ಏತಸ್ಯಾತ್ಮನೋ ವೈಶ್ವಾನರಸ್ಯ ಮೂರ್ಧೈವ ಸುತೇಜಾಶ್ಚಕ್ಷುರ್ವಿಶ್ವರೂಪಃ ಪ್ರಾಣಃ ಪೃಥಗ್ವರ್ತ್ಮಾತ್ಮಾ ಸಂದೇಹೋ ಬಹುಲೋ ಬಸ್ತಿರೇವ ರಯಿಃ ಪೃಥಿವ್ಯೇವ ಪಾದಾವುರ ಏವ ವೇದಿರ್ಲೋಮಾನಿ ಬರ್ಹಿರ್ಹೃದಯಂ ಗಾರ್ಹಪತ್ಯೋ ಮನೋಽನ್ವಾಹಾರ್ಯಪಚನ ಆಸ್ಯಮಾಹವನೀಯಃ ॥ ೫.೧೮.೨ ॥ ॥ ಇತಿ ಅಷ್ಟಾದಶಃ ಖಣ್ಡಃ ॥

ತದ್ಯದ್ಭಕ್ತಂ ಪ್ರಥಮಮಾಗಚ್ಛೇತ್ತದ್ಧೋಮೀಯಂ ಸ ಯಾಂ ಪ್ರಥಮಾಮಾಹುತಿಂ ಜುಹುಯಾತ್ತಾಂ ಜುಹುಯಾತ್ಪ್ರಾಣಾಯ ಸ್ವಾಹೇತಿ ಪ್ರಾಣಸ್ತೃಪ್ಯತಿ ॥ ೫.೧೯.೧ ॥

ಪ್ರಾಣೇ ತೃಪ್ಯತಿ ಚಕ್ಷುಸ್ತೃಪ್ಯತಿ ಚಕ್ಷುಷಿ ತೃಪ್ಯತ್ಯಾದಿತ್ಯಸ್ತೃಪ್ಯತ್ಯಾದಿತ್ಯೇ ತೃಪ್ಯತಿ ದ್ಯೌಸ್ತೃಪ್ಯತಿ ದಿವಿ ತೃಪ್ಯನ್ತ್ಯಾಂ ಯತ್ಕಿಂಚ ದ್ಯೌಶ್ಚಾದಿತ್ಯಶ್ಚಾಧಿತಿಷ್ಠತಸ್ತತ್ತೃಪ್ಯತಿ ತಸ್ಯಾನುತೃಪ್ತಿಂ ತೃಪ್ಯತಿ ಪ್ರಜಯಾ ಪಶುಭಿರನ್ನಾದ್ಯೇನ ತೇಜಸಾ ಬ್ರಹ್ಮವರ್ಚಸೇನೇತಿ ॥ ೫.೧೯.೨ ॥ ॥ ಇತಿ ಏಕೋನವಿಂಶಃ ಖಣ್ಡಃ ॥

ಅಥ ಯಾಂ ದ್ವಿತೀಯಾಂ ಜುಹುಯಾತ್ತಾಂ ಜುಹುಯಾದ್ವ್ಯಾನಾಯ ಸ್ವಾಹೇತಿ ವ್ಯಾನಸ್ತೃಪ್ಯತಿ ॥ ೫.೨೦.೧ ॥

ವ್ಯಾನೇ ತೃಪ್ಯತಿ ಶ್ರೋತ್ರಂ ತೃಪ್ಯತಿ ಶ್ರೋತ್ರೇ ತೃಪ್ಯತಿ ಚನ್ದ್ರಮಾಸ್ತೃಪ್ಯತಿ ಚನ್ದ್ರಮಸಿ ತೃಪ್ಯತಿ ದಿಶಸ್ತೃಪ್ಯನ್ತಿ ದಿಕ್ಷು ತೃಪ್ಯನ್ತೀಷು ಯತ್ಕಿಂಚ ದಿಶಶ್ಚ ಚನ್ದ್ರಮಾಶ್ಚಾಧಿತಿಷ್ಠನ್ತಿ ತತ್ತೃಪ್ಯತಿ ತಸ್ಯಾನು ತೃಪ್ತಿಂ ತೃಪ್ಯತಿ ಪ್ರಜಯಾ ಪಶುಭಿರನ್ನಾದ್ಯೇನ ತೇಜಸಾ ಬ್ರಹ್ಮವರ್ಚಸೇನೇತಿ ॥ ೫.೨೦.೨ ॥ ॥ ಇತಿ ವಿಂಶಃ ಖಣ್ಡಃ ॥

ಅಥ ಯಾಂ ತೃತೀಯಾಂ ಜುಹುಯಾತ್ತಾಂ ಜುಹುಯಾದಪಾನಾಯ ಸ್ವಾಹೇತ್ಯಪಾನಸ್ತೃಪ್ಯತಿ ॥ ೫.೨೧.೧ ॥

ಅಪಾನೇ ತೃಪ್ಯತಿ ವಾಕ್ತೃಪ್ಯತಿ ವಾಚಿ ತೃಪ್ಯನ್ತ್ಯಾಮಗ್ನಿಸ್ತೃಪ್ಯತ್ಯಗ್ನೌ ತೃಪ್ಯತಿ ಪೃಥಿವೀ ತೃಪ್ಯತಿ ಪೃಥಿವ್ಯಾಂ ತೃಪ್ಯನ್ತ್ಯಾಂ ಯತ್ಕಿಂಚ ಪೃಥಿವೀ ಚಾಗ್ನಿಶ್ಚಾಧಿತಿಷ್ಠತಸ್ತತ್ತೃಪ್ಯತಿ ತಸ್ಯಾನು ತೃಪ್ತಿಂ ತೃಪ್ಯತಿ ಪ್ರಜಯಾ ಪಶುಭಿರನ್ನಾದ್ಯೇನ ತೇಜಸಾ ಬ್ರಹ್ಮವರ್ಚಸೇನೇತಿ ॥ ೫.೨೧.೨ ॥ ॥ ಇತಿ ಏಕವಿಂಶಃ ಖಣ್ಡಃ ॥

ಅಥ ಯಾಂ ಚತುರ್ಥೀಂ ಜುಹುಯಾತ್ತಾಂ ಜುಹುಯಾತ್ಸಮಾನಾಯ ಸ್ವಾಹೇತಿ ಸಮಾನಸ್ತೃಪ್ಯತಿ ॥ ೫.೨೨.೧ ॥

ಸಮಾನೇ ತೃಪ್ಯತಿ ಮನಸ್ತೃಪ್ಯತಿ ಮನಸಿ ತೃಪ್ಯತಿ ಪರ್ಜನ್ಯಸ್ತೃಪ್ಯತಿ ಪರ್ಜನ್ಯೇ ತೃಪ್ಯತಿ ವಿದ್ಯುತ್ತೃಪ್ಯತಿ ವಿದ್ಯುತಿ ತೃಪ್ಯನ್ತ್ಯಾಂ ಯತ್ಕಿಂಚ ವಿದ್ಯುಚ್ಚ ಪರ್ಜನ್ಯಶ್ಚಾಧಿತಿಷ್ಠತಸ್ತತ್ತೃಪ್ಯತಿ ತಸ್ಯಾನು ತೃಪ್ತಿಂ ತೃಪ್ಯತಿ ಪ್ರಜಯಾ ಪಶುಭಿರನ್ನಾದ್ಯೇನ ತೇಜಸಾ ಬ್ರಹ್ಮವರ್ಚಸೇನೇತಿ ॥ ೫.೨೨.೨ ॥ ॥ ಇತಿ ದ್ವಾವಿಂಶಃ ಖಣ್ಡಃ ॥

ಅಥ ಯಾಂ ಪಞ್ಚಮೀಂ ಜುಹುಯಾತ್ತಾಂ ಜುಹುಯಾದುದಾನಾಯ ಸ್ವಾಹೇತ್ಯುದಾನಸ್ತೃಪ್ಯತಿ ॥ ೫.೨೩.೧ ॥

ಉದಾನೇ ತೃಪ್ಯತಿ ತ್ವಕ್ತೃಪ್ಯತಿ ತ್ವಚಿ ತೃಪ್ಯನ್ತ್ಯಾಂ ವಾಯುಸ್ತೃಪ್ಯತಿ ವಾಯೌ ತೃಪ್ಯತ್ಯಾಕಾಶಸ್ತೃಪ್ಯತ್ಯಾಕಾಶೇ ತೃಪ್ಯತಿ ಯತ್ಕಿಂಚ ವಾಯುಶ್ಚಾಕಾಶಶ್ಚಾಧಿತಿಷ್ಠತಸ್ತತ್ತೃಪ್ಯತಿ ತಸ್ಯಾನು ತೃಪ್ತಿಂ ತೃಪ್ಯತಿ ಪ್ರಜಯಾ ಪಶುಭಿರನ್ನಾದ್ಯೇನ ತೇಜಸಾ ಬ್ರಹ್ಮವರ್ಚಸೇನ ॥ ೫.೨೩.೨ ॥ ॥ ಇತಿ ತ್ರಯೋವಿಂಶಃ ಖಣ್ಡಃ ॥

ಸ ಯ ಇದಮವಿದ್ವಾಗ್ನಿಹೋತ್ರಂ ಜುಹೋತಿ ಯಥಾಙ್ಗಾರಾನಪೋಹ್ಯ ಭಸ್ಮನಿ ಜುಹುಯಾತ್ತಾದೃಕ್ತತ್ಸ್ಯಾತ್ ॥ ೫.೨೪.೧ ॥

ಅಥ ಯ ಏತದೇವಂ ವಿದ್ವಾನಗ್ನಿಹೋತ್ರಂ ಜುಹೋತಿ ತಸ್ಯ ಸರ್ವೇಷು ಲೋಕೇಷು ಸರ್ವೇಷು ಭೂತೇಷು ಸರ್ವೇಷ್ವಾತ್ಮಸು ಹುತಂ ಭವತಿ ॥ ೫.೨೪.೨ ॥

ತದ್ಯಥೇಷೀಕಾತೂಲಮಗ್ನೌ ಪ್ರೋತಂ ಪ್ರದೂಯೇತೈವಂಹಾಸ್ಯ ಸರ್ವೇ ಪಾಪ್ಮಾನಃ ಪ್ರದೂಯನ್ತೇ ಯ ಏತದೇವಂ ವಿದ್ವಾನಗ್ನಿಹೋತ್ರಂ ಜುಹೋತಿ ॥ ೫.೨೪.೩ ॥

ತಸ್ಮಾದು ಹೈವಂವಿದ್ಯದ್ಯಪಿ ಚಣ್ಡಾಲಾಯೋಚ್ಛಿಷ್ಟಂ ಪ್ರಯಚ್ಛೇದಾತ್ಮನಿ ಹೈವಾಸ್ಯ ತದ್ವೈಶ್ವಾನರೇ ಹುತಂ ಸ್ಯಾದಿತಿ ತದೇಷ ಶ್ಲೋಕಃ ॥ ೫.೨೪.೪ ॥

ಯಥೇಹ ಕ್ಷುಧಿತಾ ಬಾಲಾ ಮಾತರಂ ಪರ್ಯುಪಾಸತ ಏವಂ ಸರ್ವಾಣಿ ಭೂತಾನ್ಯಗ್ನಿಹೋತ್ರಮುಪಾಸತ ಇತ್ಯಗ್ನಿಹೋತ್ರಮುಪಾಸತ ಇತಿ ॥ ೫.೨೪.೫ ॥ ॥ ಇತಿ ಚತುರ್ವಿಂಶಃ ಖಣ್ಡಃ ॥ ॥ ಇತಿ ಪಞ್ಚಮೋಽಧ್ಯಾಯಃ ॥

॥ ಷಷ್ಠೋಽಧ್ಯಾಯಃ ॥ ಶ್ವೇತಕೇತುರ್ಹಾರುಣೇಯ ಆಸ ತಂ ಹ ಪಿತೋವಾಚ ಶ್ವೇತಕೇತೋ ವಸ ಬ್ರಹ್ಮಚರ್ಯಂ ನ ವೈ ಸೋಮ್ಯಾಸ್ಮತ್ಕುಲೀನೋಽನನೂಚ್ಯ ಬ್ರಹ್ಮಬನ್ಧುರಿವ ಭವತೀತಿ ॥ ೬.೧.೧ ॥

ಸ ಹ ದ್ವಾದಶವರ್ಷ ಉಪೇತ್ಯ ಚತುರ್ವಿಂಶತಿವರ್ಷಃ ಸರ್ವಾನ್ವೇದಾನಧೀತ್ಯ ಮಹಾಮನಾ ಅನೂಚಾನಮಾನೀ ಸ್ತಬ್ಧ ಏಯಾಯ ತಂಹ ಪಿತೋವಾಚ ॥ ೬.೧.೨ ॥

ಶ್ವೇತಕೇತೋ ಯನ್ನು ಸೋಮ್ಯೇದಂ ಮಹಾಮನಾ ಅನೂಚಾನಮಾನೀ ಸ್ತಬ್ಧೋಽಸ್ಯುತ ತಮಾದೇಶಮಪ್ರಾಕ್ಷ್ಯಃ ಯೇನಾಶ್ರುತಂ ಶ್ರುತಂ ಭವತ್ಯಮತಂ ಮತಮವಿಜ್ಞಾತಂ ವಿಜ್ಞಾತಮಿತಿ ಕಥಂ ನು ಭಗವಃ ಸ ಆದೇಶೋ ಭವತೀತಿ ॥ ೬.೧.೩ ॥

ಯಥಾ ಸೋಮ್ಯೈಕೇನ ಮೃತ್ಪಿಣ್ಡೇನ ಸರ್ವಂ ಮೃನ್ಮಯಂ ವಿಜ್ಞಾತಂ ಸ್ಯಾದ್ವಾಚಾರಮ್ಭಣಂ ವಿಕಾರೋ ನಾಮಧೇಯಂ ಮೃತ್ತಿಕೇತ್ಯೇವ ಸತ್ಯಮ್ ॥ ೬.೧.೪ ॥

ಯಥಾ ಸೋಮ್ಯೈಕೇನ ಲೋಹಮಣಿನಾ ಸರ್ವಂ ಲೋಹಮಯಂ ವಿಜ್ಞಾತಂ ಸ್ಯಾದ್ವಾಚಾರಮ್ಭಣಂ ವಿಕಾರೋ ನಾಮಧೇಯಂ ಲೋಹಮಿತ್ಯೇವ ಸತ್ಯಮ್ ॥ ೬.೧.೫ ॥

ಯಥಾ ಸೋಮ್ಯಿಕೇನ ನಖನಿಕೃನ್ತನೇನ ಸರ್ವಂ ಕಾರ್ಷ್ಣಾಯಸಂ ವಿಜ್ಞಾತಂ ಸ್ಯಾದ್ವಾಚಾರಮ್ಭಣಂ ವಿಕಾರೋ ನಾಮಧೇಯಂ ಕೃಷ್ಣಾಯಸಮಿತ್ಯೇವ ಸತ್ಯಮೇವಂಸೋಮ್ಯ ಸ ಆದೇಶೋ ಭವತೀತಿ ॥ ೬.೧.೬ ॥

ನ ವೈ ನೂನಂ ಭಗವನ್ತಸ್ತ ಏತದವೇದಿಷುರ್ಯದ್ಧ್ಯೇತದವೇದಿಷ್ಯನ್ಕಥಂ ಮೇ ನಾವಕ್ಷ್ಯನ್ನಿತಿ ಭಗವಾಂಸ್ತ್ವೇವ ಮೇ ತದ್ಬ್ರವೀತ್ವಿತಿ ತಥಾ ಸೋಮ್ಯೇತಿ ಹೋವಾಚ ॥ ೬.೧.೭ ॥ ॥ ಇತಿ ಪ್ರಥಮಃ ಖಣ್ಡಃ ॥

ಸದೇವ ಸೋಮ್ಯೇದಮಗ್ರ ಆಸೀದೇಕಮೇವಾದ್ವಿತೀಯಮ್ । ತದ್ಧೈಕ ಆಹುರಸದೇವೇದಮಗ್ರ ಆಸೀದೇಕಮೇವಾದ್ವಿತೀಯಂ ತಸ್ಮಾದಸತಃ ಸಜ್ಜಾಯತ ॥ ೬.೨.೧ ॥

Somya, young man
idam, this [world as we see it, with its names and forms]
agre, before [its manifestation]
sat eva, was existence only
ekam eva advitīyam, one without a second
āsīt, existed
tat, about that
eke, some [Buddhists and others]
āhuḥ, say
idam, this [world]
agre, first [before its manifestation]
asat eva, nothingness only
ekam eva advitīyam, one without a second
āsīt, existed
tasmāt, from that
asataḥ, nothingness
sat jāyata, existence emerged.

note ‘Something out of nothing’ is an absurd idea. If there is a tree, it must have come out of a seed, whether the seed was seen by anyone or not. Sometimes you see a tree sprouting from a crack on the roof of a building. Where did it come from? From a seed which the wind must have blown on to the roof. A tree can only grow from a seed. Similarly, existence can only come from existence. This is what the Upaniṣad is suggesting when it says that before the world was manifest there was existence, one without a second. The word means ‘existence.’ The Vedānta scriptures describe this existence as a state of being. It is one without a second. It is pure, all-pervasive, beyond thought and speech, and formless. It is consciousness. Some philosophers maintain, however, that before the world originated there was nothing, one without a second. They claim that the world emerged from this nothing. Vedānta says, suppose you are passing by a potter’s house and you see him with a huge lump of clay. Then you return that same way a few hours later, and you are surprised to see that the nameless and formless lump of clay is transformed into a number of pots, plates, bowls, cups, etc.—each distinct with a name and a form. Similarly, existence becomes manifest as this world, but it remains existence. It The Naiyāyikas, the Buddhists, and others think just the opposite—that existence has come out of non-existence. But how can they know anything about a past non-existence? And how can they know, in particular, that it is one only without a second? In fact, the concept of non-existence is being introduced here only to make a stronger foundation for the concept of existence. In order to know what to avoid, one must be able to see it. Similarly, the concept of non-existence is added only to make it clear what is meant by existence.

ಕುತಸ್ತು ಖಲು ಸೋಮ್ಯೈವಂಸ್ಯಾದಿತಿ ಹೋವಾಚ ಕಥಮಸತಃ ಸಜ್ಜಾಯೇತೇತಿ। ಸತ್ತ್ವೇವ ಸೋಮ್ಯೇದಮಗ್ರ ಆಸೀದೇಕಮೇವಾದ್ವಿತೀಯಮ್ ॥ ೬.೨.೨ ॥

ತದೈಕ್ಷತ ಬಹು ಸ್ಯಾಂ ಪ್ರಜಾಯೇಯೇತಿ ತತ್ತೇಜೋಽಸೃಜತ ತತ್ತೇಜ ಐಕ್ಷತ ಬಹು ಸ್ಯಾಂ ಪ್ರಜಾಯೇಯೇತಿ ತದಪೋಽಸೃಜತ । ತಸ್ಮಾದ್ಯತ್ರ ಕ್ವಚ ಶೋಚತಿ ಸ್ವೇದತೇ ವಾ ಪುರುಷಸ್ತೇಜಸ ಏವ ತದಧ್ಯಾಪೋ ಜಾಯನ್ತೇ ॥ ೬.೨.೩ ॥

Tat, that [existence]
aikṣata, decided
bahu syām, I shall be many
prajāyeya iti, I shall be born
tat, that [existence]
asṛjata, created
tejaḥ, fire
tat tejaḥ, that [existence as] fire
aikṣata, decided
bahu syām, I shall be many
prajāyeya iti, I shall be born
tat, that [fire]
apaḥ, water
asṛjata, created
tasmāt, that is why
yatra kva ca, whenever and wherever
puruṣaḥ, a person
śocati, grieves
svedate vā, or perspires
tat, [it happens] that
tejasaḥ eva, from fire
āpaḥ adhijāyante, water comes.

note The word aikṣata means ‘saw,’ ‘thought,’ or ‘decided.’ It can only apply to a conscious principle, because only a conscious principle can decide or think or see. And only a conscious being can say that he will be many. The scriptures say that this Existence, or Brahman, is one without a second, always the same, unchanging, and unchangeable. So how can it at the same time be many? Vedānta says that it is like a lump of earth sometimes taking different forms of pots, cups, etc. Or it is like a rope which sometimes looks like a snake. The change is only in names and forms. It is not a real change. Vedānta says, this applies to all that we see in this world. Underlying the seeming diversity there is unity. This unity—this One—supports the diversity. It is this One that has become many, but only in appearance. To go back to the example of the earth, the earth remains earth, though in appearance it may take the form of a lump or of some pots or of some other things. An apt description of this is ‘unity in diversity.’ It is Brahman that has become everything—space, air, fire, water, earth. Then the question arises, how can fire, which is inanimate, think? The answer is that here fire stands for Brahman. Brahman as fire is making things happen. Brahman is the source of everything. It is the base, the reality. Just as earth can be in the form of a lump or a pot, similarly, Brahman can be in the form of fire, water, or something else. It is not that Brahman undergoes any change. Brahman remains Brahman. It is Sat, eternal Existence. It is the Absolute. It is never conditioned by anything. When it says it will be ‘many,’ it means it will appear in many forms, just as earth or gold can be in many forms. But it must be borne in mind that this Existence is also pure consciousness.

ತಾ ಆಪ ಐಕ್ಷನ್ತ ಬಹ್ವ್ಯಃ ಸ್ಯಾಮ ಪ್ರಜಾಯೇಮಹೀತಿ ತಾ ಅನ್ನಮಸೃಜನ್ತ ತಸ್ಮಾದ್ಯತ್ರ ಕ್ವ ಚ ವರ್ಷತಿ ತದೇವ ಭೂಯಿಷ್ಠಮನ್ನಂ ಭವತ್ಯದ್ಭ್ಯ ಏವ ತದಧ್ಯನ್ನಾದ್ಯಂ ಜಾಯತೇ ॥ ೬.೨.೪ ॥ ॥ ಇತಿ ದ್ವಿತೀಯಃ ಖಣ್ಡಃ ॥

ತೇಷಾಂ ಖಲ್ವೇಷಾಂ ಭೂತಾನಾಂ ತ್ರೀಣ್ಯೇವ ಬೀಜಾನಿ ಭವನ್ತ್ಯಾಣ್ಡಜಂ ಜೀವಜಮುದ್ಭಿಜ್ಜಮಿತಿ ॥ ೬.೩.೧ ॥

ಸೇಯಂ ದೇವತೈಕ್ಷತ ಹನ್ತಾಹಮಿಮಾಸ್ತಿಸ್ರೋ ದೇವತಾ ಅನೇನ ಜೀವೇನಾತ್ಮನಾನುಪ್ರವಿಶ್ಯ ನಾಮರೂಪೇ ವ್ಯಾಕರವಾಣೀತಿ ॥ ೬.೩.೨ ॥

ತಾಸಾಂ ತ್ರಿವೃತಂ ತ್ರಿವೃತಮೇಕೈಕಾಂ ಕರವಾಣೀತಿ ಸೇಯಂ ದೇವತೇಮಾಸ್ತಿಸ್ರೋ ದೇವತಾ ಅನೇನೈವ ಜೀವೇನಾತ್ಮನಾನುಪ್ರವಿಶ್ಯ ನಾಮರೂಪೇ ವ್ಯಾಕರೋತ್ ॥ ೬.೩.೩ ॥

ತಾಸಾಂ ತ್ರಿವೃತಂ ತ್ರಿವೃತಮೇಕೈಕಾಮಕರೋದ್ಯಥಾ ತು ಖಲು ಸೋಮ್ಯೇಮಾಸ್ತಿಸ್ರೋ ದೇವತಾಸ್ತ್ರಿವೃತ್ತ್ರಿವೃದೇಕೈಕಾ ಭವತಿ ತನ್ಮೇ ವಿಜಾನೀಹೀತಿ ॥ ೬.೩.೪ ॥ ॥ ಇತಿ ತೃತೀಯಃ ಖಣ್ಡಃ ॥

ಯದಗ್ನೇ ರೋಹಿತಂರೂಪಂ ತೇಜಸಸ್ತದ್ರೂಪಂ ಯಚ್ಛುಕ್ಲಂ ತದಪಾಂ ಯತ್ಕೃಷ್ಣಂ ತದನ್ನಸ್ಯಾಪಾಗಾದಗ್ನೇರಗ್ನಿತ್ವಂ ವಾಚಾರಮ್ಭಣಂ ವಿಕಾರೋ ನಾಮಧೇಯಂ ತ್ರೀಣಿ ರೂಪಾಣೀತ್ಯೇವ ಸತ್ಯಮ್ ॥ ೬.೪.೧ ॥

ಯದಾದಿತ್ಯಸ್ಯ ರೋಹಿತಂರೂಪಂ ತೇಜಸಸ್ತದ್ರೂಪಂ ಯಚ್ಛುಕ್ಲಂ ತದಪಾಂ ಯತ್ಕೃಷ್ಣಂ ತದನ್ನಸ್ಯಾಪಾಗಾದಾದಿತ್ಯಾದಾದಿತ್ಯತ್ವಂ ವಾಚಾರಮ್ಭಣಂ ವಿಕಾರೋ ನಾಮಧೇಯಂ ತ್ರೀಣಿ ರೂಪಾಣೀತ್ಯೇವ ಸತ್ಯಮ್ ॥ ೬.೪.೨ ॥

ಯಚ್ಛನ್ದ್ರಮಸೋ ರೋಹಿತಂರೂಪಂ ತೇಜಸಸ್ತದ್ರೂಪಂ ಯಚ್ಛುಕ್ಲಂ ತದಪಾಂ ಯತ್ಕೃಷ್ಣಂ ತದನ್ನಸ್ಯಾಪಾಗಾಚ್ಚನ್ದ್ರಾಚ್ಚನ್ದ್ರತ್ವಂ ವಾಚಾರಮ್ಭಣಂ ವಿಕಾರೋ ನಾಮಧೇಯಂ ತ್ರೀಣಿ ರೂಪಾಣೀತ್ಯೇವ ಸತ್ಯಮ್ ॥ ೬.೪.೩ ॥

ಯದ್ವಿದ್ಯುತೋ ರೋಹಿತಂರೂಪಂ ತೇಜಸಸ್ತದ್ರೂಪಂ ಯಚ್ಛುಕ್ಲಂ ತದಪಾಂ ಯತ್ಕೃಷ್ಣಂ ತದನ್ನಸ್ಯಾಪಾಗಾದ್ವಿದ್ಯುತೋ ವಿದ್ಯುತ್ತ್ವಂ ವಾಚಾರಮ್ಭಣಂ ವಿಕಾರೋ ನಾಮಧೇಯಂ ತ್ರೀಣಿ ರೂಪಾಣೀತ್ಯೇವ ಸತ್ಯಮ್ ॥ ೬.೪.೪ ॥

ಏತದ್ಧ ಸ್ಮ ವೈ ತದ್ವಿದ್ವಾಂಸ ಆಹುಃ ಪೂರ್ವೇ ಮಹಾಶಾಲಾ ಮಹಾಶ್ರೋತ್ರಿಯಾ ನ ನೋಽದ್ಯ ಕಶ್ಚನಾಶ್ರುತಮಮತಮವಿಜ್ಞಾತಮುದಾಹರಿಷ್ಯತೀತಿ ಹ್ಯೇಭ್ಯೋ ವಿದಾಂಚಕ್ರುಃ ॥ ೬.೪.೫ ॥

ಯದು ರೋಹಿತಮಿವಾಭೂದಿತಿ ತೇಜಸಸ್ತದ್ರೂಪಮಿತಿ ತದ್ವಿದಾಂಚಕ್ರುರ್ಯದು ಶುಕ್ಲಮಿವಾಭೂದಿತ್ಯಪಾಂರೂಪಮಿತಿ ತದ್ವಿದಾಂಚಕ್ರುರ್ಯದು ಕೃಷ್ಣಮಿವಾಭೂದಿತ್ಯನ್ನಸ್ಯ ರೂಪಮಿತಿ ತದ್ವಿದಾಂಚಕ್ರುಃ ॥ ೬.೪.೬ ॥

ಯದ್ವವಿಜ್ಞಾತಮಿವಾಭೂದಿತ್ಯೇತಾಸಾಮೇವ ದೇವತಾನಾಂಸಮಾಸ ಇತಿ ತದ್ವಿದಾಂಚಕ್ರುರ್ಯಥಾ ತು ಖಲು ಸೋಮ್ಯೇಮಾಸ್ತಿಸ್ರೋ ದೇವತಾಃ ಪುರುಷಂ ಪ್ರಾಪ್ಯ ತ್ರಿವೃತ್ತ್ರಿವೃದೇಕೈಕಾ ಭವತಿ ತನ್ಮೇ ವಿಜಾನೀಹೀತಿ ॥ ೬.೪.೭ ॥ ॥ ಇತಿ ಚತುರ್ಥಃ ಖಣ್ಡಃ ॥

ಅನ್ನಮಶಿತಂ ತ್ರೇಧಾ ವಿಧೀಯತೇ ತಸ್ಯ ಯಃ ಸ್ಥವಿಷ್ಠೋ ಧಾತುಸ್ತತ್ಪುರೀಷಂ ಭವತಿ ಯೋ ಮಧ್ಯಮಸ್ತನ್ಮಾಂಸಂ ಯೋಽಣಿಷ್ಠಸ್ತನ್ಮನಃ ॥ ೬.೫.೧ ॥

ಆಪಃ ಪೀತಾಸ್ತ್ರೇಧಾ ವಿಧೀಯನ್ತೇ ತಾಸಾಂ ಯಃ ಸ್ಥವಿಷ್ಠೋ ಧಾತುಸ್ತನ್ಮೂತ್ರಂ ಭವತಿ ಯೋ ಮಧ್ಯಮಸ್ತಲ್ಲೋಹಿತಂ ಯೋಽಣಿಷ್ಠಃ ಸ ಪ್ರಾಣಃ ॥ ೬.೫.೨ ॥

ತೇಜೋಽಶಿತಂ ತ್ರೇಧಾ ವಿಧೀಯತೇ ತಸ್ಯ ಯಃ ಸ್ಥವಿಷ್ಠೋ ಧಾತುಸ್ತದಸ್ಥಿ ಭವತಿ ಯೋ ಮಧ್ಯಮಃ ಸ ಮಜ್ಜಾ ಯೋಽಣಿಷ್ಠಃ ಸಾ ವಾಕ್ ॥ ೬.೫.೩ ॥

ಅನ್ನಮಯಂಹಿ ಸೋಮ್ಯ ಮನಃ ಆಪೋಮಯಃ ಪ್ರಾಣಸ್ತೇಜೋಮಯೀ ವಾಗಿತಿ ಭೂಯ ಏವ ಮಾ ಭಗವಾನ್ವಿಜ್ಞಾಪಯತ್ವಿತಿ ತಥಾ ಸೋಮ್ಯೇತಿ ಹೋವಾಚ ॥ ೬.೫.೪ ॥ ॥ ಇತಿ ಪಞ್ಚಮಃ ಖಣ್ಡಃ ॥

ದಧ್ನಃ ಸೋಮ್ಯ ಮಥ್ಯಮಾನಸ್ಯ ಯೋಽಣಿಮಾ ಸ ಉರ್ಧ್ವಃ ಸಮುದೀಷತಿ ತತ್ಸರ್ಪಿರ್ಭವತಿ ॥ ೬.೬.೧ ॥

ಏವಮೇವ ಖಲು ಸೋಮ್ಯಾನ್ನಸ್ಯಾಶ್ಯಮಾನಸ್ಯ ಯೋಽಣಿಮಾ ಸ ಉರ್ಧ್ವಃ ಸಮುದೀಷತಿ ತನ್ಮನೋ ಭವತಿ ॥ ೬.೬.೨ ॥

ಅಪಾಂಸೋಮ್ಯ ಪೀಯಮಾನಾನಾಂ ಯೋಽಣಿಮಾ ಸ ಉರ್ಧ್ವಃ ಸಮುದೀಷತಿ ಸಾ ಪ್ರಾಣೋ ಭವತಿ ॥ ೬.೬.೩ ॥

ತೇಜಸಃ ಸೋಮ್ಯಾಶ್ಯಮಾನಸ್ಯ ಯೋಽಣಿಮಾ ಸ ಉರ್ಧ್ವಃ ಸಮುದೀಷತಿ ಸಾ ವಾಗ್ಭವತಿ ॥ ೬.೬.೪ ॥

ಅನ್ನಮಯಂ ಹಿ ಸೋಮ್ಯ ಮನ ಆಪೋಮಯಃ ಪ್ರಾಣಸ್ತೇಜೋಮಯೀ ವಾಗಿತಿ ಭೂಯ ಏವ ಮಾ ಭಗವಾನ್ವಿಜ್ಞಾಪಯತ್ವಿತಿ ತಥಾ ಸೋಮ್ಯೇತಿ ಹೋವಾಚ ॥ ೬.೬.೬ ॥ ॥ ಇತಿ ಷಷ್ಠಃ ಖಣ್ಡಃ ॥

ಷೋಡಶಕಲಃ ಸೋಮ್ಯ ಪುರುಷಃ ಪಞ್ಚದಶಾಹಾನಿ ಮಾಶೀಃ ಕಾಮಮಪಃ ಪಿಬಾಪೋಮಯಃ ಪ್ರಾಣೋ ನಪಿಬತೋ ವಿಚ್ಛೇತ್ಸ್ಯತ ಇತಿ ॥ ೬.೭.೧ ॥

ಸ ಹ ಪಞ್ಚದಶಾಹಾನಿ ನಶಾಥ ಹೈನಮುಪಸಸಾದ ಕಿಂ ಬ್ರವೀಮಿ ಭೋ ಇತ್ಯೃಚಃ ಸೋಮ್ಯ ಯಜೂಂಷಿ ಸಾಮಾನೀತಿ ಸ ಹೋವಾಚ ನ ವೈ ಮಾ ಪ್ರತಿಭಾನ್ತಿ ಭೋ ಇತಿ ॥ ೬.೭.೨ ॥

ತಂ ಹೋವಾಚ ಯಥಾ ಸೋಮ್ಯ ಮಹತೋಽಭ್ಯಾ ಹಿತಸ್ಯೈಕೋಽಙ್ಗಾರಃ ಖದ್ಯೋತಮಾತ್ರಃ ಪರಿಶಿಷ್ಟಃ ಸ್ಯಾತ್ತೇನ ತತೋಽಪಿ ನ ಬಹು ದಹೇದೇವಂಸೋಮ್ಯ ತೇ ಷೋಡಶಾನಾಂ ಕಲಾನಾಮೇಕಾ ಕಲಾತಿಶಿಷ್ಟಾ ಸ್ಯಾತ್ತಯೈತರ್ಹಿ ವೇದಾನ್ನಾನುಭವಸ್ಯಶಾನಾಥ ಮೇ ವಿಜ್ಞಾಸ್ಯಸೀತಿ ॥ ೬.೭.೩ ॥

ಸ ಹಶಾಥ ಹೈನಮುಪಸಸಾದ ತಂ ಹ ಯತ್ಕಿಂಚ ಪಪ್ರಚ್ಛ ಸರ್ವಂಹ ಪ್ರತಿಪೇದೇ ॥ ೬.೭.೪ ॥

ತಂ ಹೋವಾಚ ಯಥಾ ಸೋಮ್ಯ ಮಹತೋಽಭ್ಯಾಹಿತಸ್ಯೈಕಮಙ್ಗಾರಂ ಖದ್ಯೋತಮಾತ್ರಂ ಪರಿಶಿಷ್ಟಂ ತಂ ತೃಣೈರುಪಸಮಾಧಾಯ ಪ್ರಾಜ್ವಲಯೇತ್ತೇನ ತತೋಽಪಿ ಬಹು ದಹೇತ್ ॥ ೬.೭.೫ ॥

ಏವಂ ಸೋಮ್ಯ ತೇ ಷೋಡಶಾನಾಂ ಕಲಾನಾಮೇಕಾ ಕಲಾತಿಶಿಷ್ಟಾಭೂತ್ಸಾನ್ನೇನೋಪಸಮಾಹಿತಾ ಪ್ರಾಜ್ವಾಲೀ ತಯೈತರ್ಹಿ ವೇದಾನನುಭವಸ್ಯನ್ನಮಯಂಹಿ ಸೋಮ್ಯ ಮನ ಆಪೋಮಯಃ ಪ್ರಾಣಸ್ತೇಜೋಮಯೀ ವಾಗಿತಿ ತದ್ಧಾಸ್ಯ ವಿಜಜ್ಞಾವಿತಿ ವಿಜಜ್ಞಾವಿತಿ ॥ ೬.೭.೬ ॥ ॥ ಇತಿ ಸಪ್ತಮಃ ಖಣ್ಡಃ ॥

Evam, in the same way
somya, O Somya
ekā kalā, one part
te ṣoḍaśānām kalānām, of your sixteen parts
atiśiṣṭā abhūt, remained
sā, it
upasamāhitā annena, nourished by food
prājvālī, has revived
etarhi, now
tayā, by that [remaining part]
vedān, the Vedas
anubhavasi, you can understand
somya, O Somya
hi, this is why [I said]
manaḥ annamayam, the mind is nourished by food
prāṇaḥ āpomayaḥ, prāṇa is nourished by water
vāk tejomayī iti, speech is nourished by fire
asya, of that [what his father had said]
tat ha vijajñau iti, he understood it
vijajñau iti, he understood. Iti saptamaḥ khaṇḍaḥ, here ends the seventh section.

note Just as a fire will go out if fuel is not added to it, so also the mind will cease to function if you do not eat. After fasting for fifteen days, Śvetaketu still had a small portion of his mind left working. It was reduced to a fragment, as it were. But after eating, his memory returned and his mind was again active and vigorous. The idea is, this human body is a very powerful instrument. The mind is powerful; speech is powerful; life itself is powerful. But it is all dependent on food (i.e., earth), water, and energy (i.e., fire). Yet even these gross elements are not independent. As we have seen earlier, earth is a mixture of water and fire with earth. Water also is a mixture of earth and fire with water. Similarly, fire is a mixture of earth and water with fire. This process is called trivṛta, or triplication. It is the permutation and combination of the three elements. Vedānta says, we cannot see these elements in their pure form, because that pure form is Existence, sat. What the Upaniṣad is saying is suggestive: That which we do not see in its pure form, but in a form which is a by-product of a combination of other things, really does not exist. This is the argument Buddhism also advances. They say: ‘You talk about a chariot, but where is the chariot? Is it a reality? No, it can’t be a reality, because a chariot is a combination of different things put together. Where is the chariot? Is it the wheels? The platform? The canopy? No. When you speak of an object which is not independent, which is dependent on factors combining together, then it is not real.’ Here is the same argument. All objects are dependent. What exists then? Vedānta says it is sat, Existence. That Existence is our own Self, the real Self, the essence, the real being, pure Spirit. When the Upaniṣad refers to our mind, our life force, and our speech, it is referring to this phenomenal world. We have to look at these things from two levels: From the cosmic level there is one Reality, one Existence. From the individual level we owe our mind, life force, and speech to these elements. But in reality all these elements, all these manifestations of creation, are pure Spirit. One Reality, pure Spirit, has assumed diverse forms. The whole manifestation of this universe is dependent. Even the mind. Where does the mind come from? Science has not yet been able to answer this question. According to Vedānta, the mind is nothing but matter; yet consciousness, which is pure Spirit, is the source. Vedānta does not make any distinction between matter and consciousness. We say it is one and the same. Consciousness is the source, and out of that one source, all that exists—call it matter, call it energy, call it mind—has come. Science has its own terms. They may call the source of life DNA or something else. Vedānta says it is tat, That. Or it is sat, Existence. From Existence, everything has emerged. In essence there is one—the same thing appearing in different forms. You may ask, how did the. One became manifest as many? Why did it happen? The fact that we can ask this question shows that that One is conscious. Only a conscious being can think, plan, and wish. Because that one Reality is consciousness it can say, ‘I will be many.’ If it were inert, it could not wish to become many. So Vedānta says, that one Reality, pure Spirit, is consciousness. Yet, that consciousness can also take the form of something inert. Matter and consciousness are not different. For instance, if you break a paperweight into atoms, and then smash even those atoms, you will find so much energy—so much motion. So, whether the manifestations of this creation are conscious or unconscious, intelligent or unintelligent, they all have their source in that one conscious Reality.

ಉದ್ದಾಲಕೋ ಹಾರುಣಿಃ ಶ್ವೇತಕೇತುಂ ಪುತ್ರಮುವಾಚ ಸ್ವಪ್ನಾನ್ತಂ ಮೇ ಸೋಮ್ಯ ವಿಜಾನೀಹೀತಿ ಯತ್ರೈತತ್ಪುರುಷಃ ಸ್ವಪಿತಿ ನಾಮ ಸತಾ ಸೋಮ್ಯ ತದಾ ಸಮ್ಪನ್ನೋ ಭವತಿ ಸ್ವಮಪೀತೋ ಭವತಿ ತಸ್ಮಾದೇನಂ ಸ್ವಪಿತೀತ್ಯಾಚಕ್ಷತೇ ಸ್ವಂಹ್ಯಪೀತೋ ಭವತಿ ॥ ೬.೮.೧ ॥

Uddālakaḥ āruṇih, Uddālaka Āruṇi [the son of Aruṇa]
śvetaketum putram, to his son Śvetaketu
ha uvāca, said
svapnāntam, the concept of [deep] sleep
me, from me
somya, O Somya
vijānīhi iti, learn
yatra, when
etat puruṣaḥ, this person
svapiti nāma, is said to be in deep sleep
somya, O Somya
tadā, then
sampannaḥ bhavati, he is merged
satā, with Sat [Existence, Paramātmā]
svam apītaḥ bhavati, he attains his real Self
tasmāt, for this, reason
ācakṣate, people say
enam, about him
svapiti iti, he is sleeping
svam hi apītaḥ bhavati, he attains his real Self.

note In ancient India, all skills were passed from the father to the son. This is how the caste system eventually became so rigid. A father tended to be selfish and favour his son over his other students, especially if the father was a great scholar. Unless he had a student who was exceptionally good and intelligent, he would generally pass on the best things to his own son. Why does Uddālaka call his son Śvetaketu by the name Somya? The name Somya means one who is quiet, humble, very good, and gentle. If you want to learn something, you must be quiet and modest. So the father is saying, vijānīhi—‘learn from me, you who are so quiet and humble.’ The word puruṣa means pure, ‘in the heart,’ and śayate, ‘residing.’ That which resides in the heart—i.e., the Self. It is a living being. It could be a man, a woman, an animal, or an insect. The word svapnāntam means the concept of deep sleep, or dreamless sleep. When we dream, our sleep is disturbed, and it does not give us any rest. But dreamless sleep is very restful. If we have that kind of sleep for even a few minutes, we become temporarily free from this world. When we wake up then, it takes us some time to realize where we are and what time of day it is. While we were sleeping, the whole world was wiped out for us. When we say, ‘This person is sleeping,’ what does that mean? What happens when we sleep? Where does the mind go? That is what is being discussed here. The Upaniṣad says, during deep sleep a person becomes united with the Self. The individual self—that is, the jīva who is ignorant—merges into the Cosmic Self. The individual self has to have a body and a mind, and it is the mind that is closest to the Self. In fact, many people think the mind is the Self. The mind, however, is like a crystal. A crystal has no colour of its own, but suppose you put a red flower next to it. What happens? The crystal assumes the colour of the flower. Similarly, the mind has no consciousness of its own. But because it is close to the Paramātman, the Supreme Self, it gets the reflection of consciousness from the Self. Then, through the mind, all our organs function—the eyes, the ears, the hands, the feet, etc. The organs and the mind are all dependent on the Self. When we are awake, the body and mind are both functioning. Then when we are dreaming, the body is not functioning but the mind is still functioning. But when we are in deep sleep, the mind also ceases to function. We then become one with our own Self. That is why deep sleep is so refreshing. Yet when we wake up we are the same individual that we were before we slept. The Self is there. We are always one with it. Yet sleep does not give us any knowledge of our Self. Why? Because our ignorance creates a barrier that keeps us from knowing our real nature. But if we are one with the Self, how can we be separate from it? In reality, we are never separate from the Self, but when we are attached to our names and forms, we have desires. And when we have desires, ignorance has its full grip on us. During dreamless sleep the barrier that keeps us from the Self is temporarily removed, but we are not conscious of it. That is why, when we wake up, we are exactly the same person we were before we slept. If I was a tiger before I went to sleep, I am a tiger again when I get up. A sleeping tiger cannot do any harm, but if it wakes up, beware! Similarly, if I was a bad person before, I am still a bad person when I wake up. So, when I sleep, for the time being my ignorance is also sleeping, as it were. Only Self-knowledge can dispel my ignorance and give me true peace. It is a common belief in India that if you bathe in the Ganga, you will get rid of all your sins. Sri Ramakrishna used to say, though, that the sins are very clever. As you go to the river the sins say to each other: ‘Well, this person is going into the Ganga. Let’s take shelter on that tree.’ So they fly off and perch on a tree. Then, when you come out of the river, they all pounce back on you and once again you are in their grip. Similarly, deep sleep can give us temporary rest, but it cannot remove our ignorance. Only if we have real knowledge, knowledge of the Self, can we remove the seeds of our karma. Knowledge is like a sword. With that sword we can cut off the roots of our ignorance and become free. Once we attain Self-knowledge we are totally transformed, because it goes to the root of our being. And when we wake up from our sleep of ignorance we are no longer the same individual.

ಸ ಯಥಾ ಶಕುನಿಃ ಸೂತ್ರೇಣ ಪ್ರಬದ್ಧೋ ದಿಶಂ ದಿಶಂ ಪತಿತ್ವಾನ್ಯತ್ರಾಯತನಮಲಬ್ಧ್ವಾ ಬನ್ಧನಮೇವೋಪಶ್ರಯತ ಏವಮೇವ ಖಲು ಸೋಮ್ಯ ತನ್ಮನೋ ದಿಶಂ ದಿಶಂ ಪತಿತ್ವಾನ್ಯತ್ರಾಯತನಮಲಬ್ಧ್ವಾ ಪ್ರಾಣಮೇವೋಪಶ್ರಯತೇ ಪ್ರಾಣಬನ್ಧನಂ ಹಿ ಸೋಮ್ಯ ಮನ ಇತಿ ॥ ೬.೮.೨ ॥

Saḥ yathā, it is like
śakuniḥ, a bird
sūtreṇa prabaddhaḥ, tied to a rope
diśam diśam, in all directions
patitvā, fluttering
anyatra, elsewhere
āyatanam, a shelter
alabdhvā, without getting
bandhanam eva upaśrayate, surrenders to its bondage
evam eva khalu, similarly
somya, O Somya
tat manaḥ, this mind
diśam diśam, in all directions
patitvā, running about
anyatra, elsewhere
āyatanam, a shelter
alabdhvā, without getting
prāṇam eva upaśrayate, surrenders to prāṇa
somya, O Somya
prāṇa-bandhanam hi manaḥ iti, the mind is tied to prāṇa.

note When we are sound asleep, what happens to the mind? The mind withdraws; it retires and temporarily goes back to the Self. Is this the same as samādhi, the superconscious state? Vedānta says, no, there is a distinction between samādhi and this experience of sound sleep. Both experiences bring great joy and peace, but deep sleep is only temporary. It is just for a while. We are still held by the rope of ignorance, and we do not know our real Self. When we come back from deep sleep, we are just as tightly bound as we were before we slept. The Upaniṣad gives the example here of a bird tied to a rope, struggling to get free. It starts flying in all directions, seeking a safe place—any place, anywhere else than where it is bound. At last it must give up and return to its place of bondage. Sri Ramakrishna used to give an illustration very similar to this. A bird is sitting on the mast of a ship and soon falls asleep. It does not notice that the ship has set sail. Finally, when the ship has gone far out to sea, it wakes up and starts looking around for land. Flying to the east, it eventually gets tired, and, not finding any land, comes back to the ship. In the same way, it flies out to the west, to the north, and to the south, but all it sees is water everywhere. At last the bird decides to take refuge on the mast of the ship. Swami Vivekananda says that all of us are struggling to be free. Freedom is our birthright. You are trying to be free; a student is trying to be free; a teacher is trying to be free. All of us, irrespective of our situation in life, are trying in one way or another to attain freedom. The Upaniṣad is saying that when we are awake, we are like the bird flying in different directions. We are constantly fluttering around, doing this and doing that. Sometimes we are attracted by something here, and then again by something there. Our minds are always roaming about. But finally we get tired and surrender our minds to prāṇa—that is, we lie down and go to sleep. And if we are lucky, we have good sound sleep. The word prāṇa here means the Self. Meister Eckhart once said that the mind has two eyes. One eye is always looking outside, looking at the things around. But the other eye is looking inside, looking and searching, as it were, into one’s own Being. Finally one discovers the ‘Castle of Security.’ What is this Castle of Security? It is the Self. When we enter into this castle we are at peace. That is what the Upaniṣad also says here. When a person is able to retreat into his own Self, even temporarily, he attains a state of peace and joy. In deep sleep, we temporarily enter the castle. It

ಅಶನಾಪಿಪಾಸೇ ಮೇ ಸೋಮ್ಯ ವಿಜಾನೀಹೀತಿ ಯತ್ರೈತತ್ಪುರುಷೋಽಶಿಶಿಷತಿ ನಾಮಾಪ ಏವ ತದಶಿತಂ ನಯನ್ತೇ ತದ್ಯಥಾ ಗೋನಾಯೋಽಶ್ವನಾಯಃ ಪುರುಷನಾಯ ಇತ್ಯೇವಂ ತದಪ ಆಚಕ್ಷತೇಽಶನಾಯೇತಿ ತತ್ರಿತಚ್ಛುಙ್ಗಮುತ್ಪತಿತಂ ಸೋಮ್ಯ ವಿಜಾನೀಹಿ ನೇದಮಮೂಲಂ ಭವಿಷ್ಯತೀತಿ ॥ ೬.೮.೩ ॥

Somya, O Somya
me, from me
aśanā pipāse, about hunger and thirst
vijānīhi iti, learn
yatra, when
puruṣaḥ, a person
aśiśiṣati etat nāma, is said to be hungry
tat, then
āpaḥ eva aśitam, the water which has been drunk
nayante, has carried [the food that he ate] away
tat yathā, just as, for example
go-nāyaḥ, a leader of cows
aśva-nāyaḥ, a leader of horses
puruṣa-nāyaḥ, one who leads other people
iti, these terms people use
evam, similarly
tat apaḥ, that water
ācakṣate, people say
aśanāya iti, is the leader of food
tatra, so also
vijānīhi, know
somya, O Somya
etat śuṅgam, this sprout [i.e., the body]

note In this universe we always see two things—one is the cause, and the other is the effect. These two forces are always at work. The cause becomes the effect, and again the effect becomes the cause of something else. For instance, a duck is the effect of an egg, and again, that same duck is the cause of another egg. Buddhism also emphasizes this point. Many people are under the impression that Buddhism is an entirely new religion. But really speaking, it is not a new religion, as Buddha himself pointed out. In Buddhism, the cause and effect theory is termed pratītya-samutpāda, ‘dependent-arising’—that is, an effect arises dependent on its cause. The Upaniṣad here takes the example of a sprout and its roots. When you see a sprout, you know at once that there must be roots, and out of those roots the sprout has come. Similarly, we see ṃ this universe many things. They seem to have come from different sources, but in reality the ultimate source is one and the same. It is Sat, pure Existence, Brahman. In this verse, the father begins by telling his son about hunger and thirst. What does it mean when a person says, ‘I am hungry’? A few hours previously he ate something, but again he is hungry. What happened? It means that whatever he ate before has been carried away by water. Some of the water becomes blood and distributes the food to different parts of the body, and then the water carries away the waste part of the food and takes it out of the body. Then the person feels hungry again. This is why. water is said to be the leader of food. The Upaniṣad says it is like a herd of cows. Wherever there is a herd of cows, you will find that the herd chooses a particular cow as the leader. When the cows move from place to place, the leader is ahead and all the others follow behind. Similarly, water is the leader, and the food you eat is distributed and then taken away by the water. The idea is, this body comes from food, and water is what gives it life. They go together. Nothing is independent. Just as this body has a source, this universe also has a source. The Upaniṣad says that when you see a sprout, you know it has its source in a root. Similarly, this universe and everything that makes up this universe—such as food and water—has a source, and that source is Sat, pure Existence.

ತಸ್ಯ ಕ್ವ ಮೂಲಂ ಸ್ಯಾದನ್ಯತ್ರಾನ್ನಾದೇವಮೇವ ಖಲು ಸೋಮ್ಯಾನ್ನೇನ ಶುಙ್ಗೇನಾಪೋ ಮೂಲಮನ್ವಿಚ್ಛಾದ್ಭಿಃ ಸೋಮ್ಯ ಶುಙ್ಗೇನ ತೇಜೋ ಮೂಲಮನ್ವಿಚ್ಛ ತೇಜಸಾ ಸೋಮ್ಯ ಶುಙ್ಗೇನ ಸನ್ಮೂಲಮನ್ವಿಚ್ಛ ಸನ್ಮೂಲಾಃ ಸೋಮ್ಯೇಮಾಃ ಸರ್ವಾಃ ಪ್ರಜಾಃ ಸದಾಯತನಾಃ ಸತ್ಪ್ರತಿಷ್ಠಾಃ ॥ ೬.೮.೪ ॥

ಅಥ ಯತ್ರೈತತ್ಪುರುಷಃ ಪಿಪಾಸತಿ ನಾಮ ತೇಜ ಏವ ತತ್ಪೀತಂ ನಯತೇ ತದ್ಯಥಾ ಗೋನಾಯೋಽಶ್ವನಾಯಃ ಪುರುಷನಾಯ ಇತ್ಯೇವಂ ತತ್ತೇಜ ಆಚಷ್ಟ ಉದನ್ಯೇತಿ ತತ್ರೈತದೇವ ಶುಙ್ಗಮುತ್ಪತಿತಂ ಸೋಮ್ಯ ವಿಜಾನೀಹಿ ನೇದಮಮೂಲಂ ಭವಿಷ್ಯತೀತಿ ॥ ೬.೮.೫ ॥

ತಸ್ಯ ಕ್ವ ಮೂಲಂ ಸ್ಯಾದನ್ಯತ್ರಾದ್ಭ್ಯ್ಽದ್ಭಿಃ ಸೋಮ್ಯ ಶುಙ್ಗೇನ ತೇಜೋ ಮೂಲಮನ್ವಿಚ್ಛ ತೇಜಸಾ ಸೋಮ್ಯ ಶುಙ್ಗೇನ ಸನ್ಮೂಲಮನ್ವಿಚ್ಛ ಸನ್ಮೂಲಾಃ ಸೋಮ್ಯೇಮಾಃ ಸರ್ವಾಃ ಪ್ರಜಾಃ ಸದಾಯತನಾಃ ಸತ್ಪ್ರತಿಷ್ಠಾ ಯಥಾ ತು ಖಲು ಸೋಮ್ಯೇಮಾಸ್ತಿಸ್ರೋ ದೇವತಾಃ ಪುರುಷಂ ಪ್ರಾಪ್ಯ ತ್ರಿವೃತ್ತ್ರಿವೃದೇಕೈಕಾ ಭವತಿ ತದುಕ್ತಂ ಪುರಸ್ತಾದೇವ ಭವತ್ಯಸ್ಯ ಸೋಮ್ಯ ಪುರುಷಸ್ಯ ಪ್ರಯತೋ ವಾಙ್ಮನಸಿ ಸಮ್ಪದ್ಯತೇ ಮನಃ ಪ್ರಾಣೇ ಪ್ರಾಣಸ್ತೇಜಸಿ ತೇಜಃ ಪರಸ್ಯಾಂ ದೇವತಾಯಾಮ್ ॥ ೬.೮.೬ ॥

ಸ ಯ ಏಷೋಽಣಿಮೈತದಾತ್ಮ್ಯಮಿದಂ ಸರ್ವಂ ತತ್ಸತ್ಯಂ ಸ ಆತ್ಮಾ ತತ್ತ್ವಮಸಿ ಶ್ವೇತಕೇತೋ ಇತಿ ಭೂಯ ಏವ ಮಾ ಭಗವಾನ್ವಿಜ್ಞಾಪಯತ್ವಿತಿ ತಥಾ ಸೋಮ್ಯೇತಿ ಹೋವಾಚ ॥ ೬.೮.೭ ॥ ॥ ಇತಿ ಅಷ್ಟಮಃ ಖಣ್ಡಃ ॥

Saḥ yaḥ, that which
eṣaḥ, this
aṇimā, the subtlest of all
idam sarvam aitadātmyam, the Self of all this
tat satyam, that is the Truth
saḥ ātmā, that is the Self
tat, that
tvam, you
asi, are
śvetaketo iti, O Śvetaketu
bhagavān, sir
bhūyaḥ eva, again
mā, to me
vijñāpayatu iti, will you please explain
tathā, so be it
somya iti, O Somya
ha uvāca, he [the father] said. Iti aṣṭamaḥ khaṇḍaḥ, here ends the eighth section.

note That which is the finest of all things, the subtlest, has that Existence, Sat, as its Self. That is the Truth, the Reality. We see all these forms before us. They are constantly changing. But that which we cannot see, which is the essence of everything, does not change. And that is our real identity. ‘That thou art’—this is the final message that Vedānta has to give. That Self, that essence, that pure Spirit, is your real identity. The phenomena we see before us are nothing but names and forms—nāma and rūpa. They are attributes superimposed on that which is constant, unchanging, unchangeable. You may call a person by one name today, but tomorrow he may have another name. And as regards forms, these are always changing. We are never the same. Then again, after some time these forms are gone. Vedānta defines satya, real, as that which existed in the past, which exists now, and which will exist in the future. But the names and forms we see before us are ephemeral. One day they are here and the next they are gone, so they cannot be real. Vedānta says, forget about your name and form. You are that eternal, unchanging Reality. Our form, our body, is the starting point of all our troubles. As soon aṣ we identify ourselves with the body we feel we are separate and different from others. ‘I am a brāhmin.’ ‘I am learned.’ ‘I am ignorant.’ ‘I come from such-and-such a place.’ Then you go on adding and adding—‘I am tall.’ ‘I am short.’ ‘I am fair.’ ‘I am dark.’ Remove these. Go to the essence, to the root—mūlā. Sir P.C. Roy did not believe in the caste system. In fact, he had contempt for it. Sometimes he would get together with some students and argue with them. Among the students, some were brāhmins and some were non-brāhmins. He would say: ‘Look, I am a chemist. I can prove that the blood of the brāhmin and the blood of the śūdra are both the same. They are composed of the same elements. But you say that this is a person of brāhmin blood and this is a person of śūdra blood. These distinctions are not real.’ Vedānta also says these differences are mere upādhis, attributes. They are superimpositions. What is real? Pure Spirit. In essence we are all one.

ಯಥಾ ಸೋಮ್ಯ ಮಧು ಮಧುಕೃತೋ ನಿಸ್ತಿಷ್ಠನ್ತಿ ನಾನಾತ್ಯಯಾನಾಂ ವೃಕ್ಷಾಣಾಂರಸಾನ್ಸಮವಹಾರಮೇಕತಾಂರಸಂ ಗಮಯನ್ತಿ ॥ ೬.೯.೧ ॥

ತೇ ಯಥಾ ತತ್ರ ನ ವಿವೇಕಂ ಲಭನ್ತೇಽಮುಷ್ಯಾಹಂ ವೃಕ್ಷಸ್ಯ ರಸೋಽಸ್ಮ್ಯಮುಷ್ಯಾಹಂ ವೃಕ್ಷಸ್ಯ ರಸೋಽಸ್ಮೀತ್ಯೇವಮೇವ ಖಲು ಸೋಮ್ಯೇಮಾಃ ಸರ್ವಾಃ ಪ್ರಜಾಃ ಸತಿ ಸಮ್ಪದ್ಯ ನ ವಿದುಃ ಸತಿ ಸಮ್ಪದ್ಯಾಮಹ ಇತಿ ॥ ೬.೯.೨ ॥

ತ ಇಹ ವ್ಯಘ್ರೋ ವಾ ಸಿಂಹೋ ವಾ ವೃಕೋ ವಾ ವರಾಹೋ ವಾ ಕೀಟೋ ವಾ ಪತಙ್ಗೋ ವಾ ದಂಶೋ ವಾ ಮಶಕೋ ವಾ ಯದ್ಯದ್ಭವನ್ತಿ ತದಾಭವನ್ತಿ ॥ ೬.೯.೩ ॥

ಸ ಯ ಏಷೋಽಣಿಮೈತದಾತ್ಮ್ಯಮಿದಂ ಸರ್ವಂ ತತ್ಸತ್ಯಂ ಸ ಆತ್ಮಾ ತತ್ತ್ವಮಸಿ ಶ್ವೇತಕೇತೋ ಇತಿ ಭೂಯ ಏವ ಮಾ ಭಗವಾನ್ವಿಜ್ಞಾಪಯತ್ವಿತಿ ತಥಾ ಸೋಮ್ಯೇತಿ ಹೋವಾಚ ॥ ೬.೯.೪ ॥ ॥ ಇತಿ ನವಮಃ ಖಣ್ಡಃ ॥

Saḥ yaḥ, that which
eṣaḥ, this
aṇimā, the subtlest of all
idam sarvam aitadātmyam, the Self of all this
tat satyam, that is the Truth
saḥ ātmā, that is the Self
tat, that
tvam, you
asi, are
śvetaketo iti, O Śvetaketu
bhagavān, sir
bhūyaḥ eva, again
mā, to me
vijñāpayatu iti, will you please explain
tathā, so be it
somya iti, O Somya
ha uvāca, he [the father] said. Iti navamaḥ khaṇḍaḥ, here ends the ninth section.

note “Tat tvam asi”—thou art that. This is called the mahāvākya, the great saying, it is the magic formula. If your mind has been purified, as soon as the mahāvākya is uttered your eyes are opened and you realize your own Self. But this can happen only after a long process of preparation. It does not come by a fluke. After years of hard work and after shedding many tears, at last one day your mind becomes pure and free from ego. You have attained cittaśuddhi, purification of the mind. Your mind is then like a clean mirror. Now there is a layer of dust on the Once you know who you are you can never be deluded. Can there be darkness where there is light? If you are really enlightened there can be no room for ignorance in your mind. But without cittaśuddhi, even if the teacher tells you that you are the Self, you will not believe it. You will think: ‘No, that is nonsense. I am this body.’ The father is again telling Śvetaketu, ‘You are That,’ but still it is not clear to him. How does it become clear? First we must study the Upaniṣads. Then we have to try and grasp the ideas intellectually. So long as the teacher is giving us instructions the idea fascinates us. That’s fine, but it’s not enough. We must realize it. We must feel it in the very depth of our being. Spiritual knowledge does not come through an intellectual process. It’s something more, something deeper, something that touches the very root of our being. It’s an experience. When you have this experience you are totally transformed. You are not the same individual anymore.

ಇಮಾಃ ಸೋಮ್ಯ ನದ್ಯಃ ಪುರಸ್ತಾತ್ಪ್ರಾಚ್ಯಃ ಸ್ಯನ್ದನ್ತೇ ಪಶ್ಚಾತ್ಪ್ರತೀಚ್ಯಸ್ತಾಃ ಸಮುದ್ರಾತ್ಸಮುದ್ರಮೇವಾಪಿಯನ್ತಿ ಸ ಸಮುದ್ರ ಏವ ಭವತಿ ತಾ ಯಥಾ ತತ್ರ ನ ವಿದುರಿಯಮಹಮಸ್ಮೀಯಮಹಮಸ್ಮೀತಿ ॥ ೬.೧೦.೧ ॥

Imāḥ, these
somya, O Somya
nadyaḥ, rivers
purastāt, of the east
prācyaḥ syandante, flow to the east
pratīcyaḥ, of the west
paścāt, to the west
tāḥ, they
samudrāt, [rising] from the sea
samudram eva apiyanti, go to the sea
saḥ samudraḥ eva bhavati, become one with that sea
yathā, as
tatra, there
tāḥ, they
na viduḥ, do not know
iyam aham asmi iyam aham asmi iti, I am this [river], I am this [river].

note Uddālaka gives another illustration. There are so many rivers in this country, and each originates from a different area. Ultimately, however, they all flow into the sea. They then lose their separate identities and become one with the sea. When the Ganga flows into the sea, you can no longer identify it as such. Can a drop of water in the sea say, ‘I am the Ganga,’ or ‘I am the Sindhu’? No. So also, when we die our sense of identity disappears temporarily. Then again, where did these rivers come from? They came from the sea. Sea water becomes vapour, rises, and forms into clouds. The clouds then go over the land and pour down rain, which eventually goes into the rivers and at last into the sea. The rivers come from the sea and go back to the sea. The sea is the source, but the rivers do not know this. This cycle is going on all the time. So also we come from pure Spirit and go back to pure Spirit, but we are not aware of it. We are only conscious of our separate identities. In dreamless sleep, our separate identities are wiped out for the time being. We sleep so soundly we do not even know we exist. We are then part of the Cosmic Self. Then when we wake up, we resume our separate identities again. Similarly, when we die, it is the body that dies. The individual self continues and is one with Existence. This does not mean liberation, however. We do not know that we have become one with Existence. It is as if we are in deep sleep. As the water rises from the sea and again falls down to become the Ganga or the Sindhu, so also, we again become some individual with a new body. Why are we not liberated? Because ignorance is there. When we die our ignorance is suspended for some time, and we are temporarily not conscious of our separate existence. But when we are reborn we resume our life from the point where we left off. We then have a new body but we retain all the impressions that we had in our previous life. These impressions manifest themselves again in our new birth because they have become part of our being. This is why we often find so much difference between one brother and another. Two brothers may be close in age but poles apart in temperament. One may be very studious, with scholarly inclinations, and the other may be very outgoing, more interested in sports and other activities. Even in terms of physical appearance they may be quite different. They are two separate identities. So, unless we attain Self-knowledge and become free, death is like going into deep sleep. It is a temporary pause in our life’s struggle. But the struggle must go on because of our ignorance.

ಏವಮೇವ ಖಲು ಸೋಮ್ಯೇಮಾಃ ಸರ್ವಾಃ ಪ್ರಜಾಃ ಸತ ಆಗಮ್ಯ ನ ವಿದುಃ ಸತ ಆಗಚ್ಛಾಮಹ ಇತಿ ತ ಇಹ ವ್ಯಾಘ್ರೋ ವಾ ಸಿಂಹೋ ವಾ ವೃಕೋ ವಾ ವರಾಹೋ ವಾ ಕೀಟೋ ವಾ ಪತಙ್ಗೋ ವಾ ದಂಶೋ ವಾ ಮಶಕೋ ವಾ ಯದ್ಯದ್ಭವನ್ತಿ ತದಾಭವನ್ತಿ ॥ ೬.೧೦.೨ ॥

ಸ ಯ ಏಷೋಽಣಿಮೈತದಾತ್ಮ್ಯಮಿದಂ ಸರ್ವಂ ತತ್ಸತ್ಯಂ ಸ ಆತ್ಮಾ ತತ್ತ್ವಮಸಿ ಶ್ವೇತಕೇತೋ ಇತಿ ಭೂಯ ಏವ ಮಾ ಭಗವಾನ್ವಿಜ್ಞಾಪಯತ್ವಿತಿ ತಥಾ ಸೋಮ್ಯೇತಿ ಹೋವಾಚ ॥ ೬.೧೦.೩ ॥ ॥ ಇತಿ ದಶಮಃ ಖಣ್ಡಃ ॥

ಅಸ್ಯ ಸೋಮ್ಯ ಮಹತೋ ವೃಕ್ಷಸ್ಯ ಯೋ ಮೂಲೇಽಭ್ಯಾಹನ್ಯಾಜ್ಜೀವನ್ಸ್ರವೇದ್ಯೋ ಮಧ್ಯೇಽಭ್ಯಾಹನ್ಯಾಜ್ಜೀವನ್ಸ್ರವೇದ್ಯೋಽಗ್ರೇಽಭ್ಯಾಹನ್ಯಾಜ್ಜೀವನ್ಸ್ರವೇತ್ಸ ಏಷ ಜೀವೇನಾತ್ಮನಾನುಪ್ರಭೂತಃ ಪೇಪೀಯಮಾನೋ ಮೋದಮಾನಸ್ತಿಷ್ಠತಿ ॥ ೬.೧೧.೧ ॥ ಅಸ್ಯ ಯದೇಕಾಂ ಶಾಖಾಂ ಜೀವೋ ಜಹಾತ್ಯಥ ಸಾ ಶುಷ್ಯತಿ ದ್ವಿತೀಯಾಂ ಜಹಾತ್ಯಥ ಸಾ ಶುಷ್ಯತಿ ತೃತೀಯಾಂ ಜಹಾತ್ಯಥ ಸಾ ಶುಷ್ಯತಿ ಸರ್ವಂ ಜಹಾತಿ ಸರ್ವಃ ಶುಷ್ಯತಿ ॥ ೬.೧೧.೨ ॥

Somya, O Somya
asya mahataḥ vṛkṣasya, of this big tree
yaḥ mūle abhyāhanyāt, [if] a person strikes at the root
jīvan, it [the tree] continues to live
sravet, [though] it exudes juice
yaḥ madhye abhyāhanyāt, [if] a person strikes in the middle
jīvan, it [the tree] continues to live
sravet, [though] it exudes juice
yaḥ agre abhyāhanyāt, [if] a person strikes at the top
jīvan, it [the tree] continues to live
sravet, [though] it exudes juice
saḥ eṣaḥ, this [tree]
jīvena ātmanā anuprabhūtaḥ, is pervaded by the living Self
pepīyamānaḥ, it continues drinking
modamānaḥ tiṣṭhati, [and] living happily, Yat, if
jīvaḥ, the self [life]
asya ekām śākhām, one branch of it [the tree]
jahāti, abandons
atha, then
sā śuṣyati, it [the branch] withers away
dvitīyām, a second [branch]
jahāti, [if] it leaves
atha sā śuṣyati, then it [the branch] withers away
tṛtīyām, a third [branch]
jahāti, [if] it leaves
atha sā śuṣyati, then it [the branch] withers away
sarvam jahāti, [if] it leaves all [the whole tree]
sarvaḥ śuṣyati, the whole tree withers away.

note Suppose you strike at a tree. If the tree is not dead, water will come out of the wound, and eventually the wound will heal. According to Vedānta, a tree is a living individual, like a human being. It has life; it has a self. As my self permeates the whole of my body, similarly, the self of a tree permeates the whole body of the tree. If one part of my body becomes paralyzed, it means that the self which previously permeated the whole of my body has withdrawn itself from that part. So also, if the self of a tree leaves a limb of the tree, that limb becomes dried up. The Upaniṣad is trying to say here that death merely means the withdrawal of the individual self from the whole body. Suppose you are living at a certain house. If you leave that house and move somewhere else, that house becomes vacant and useless. It’s exactly like that. When the Self leaves the body, the body becomes empty and useless.

ಏವಮೇವ ಖಲು ಸೋಮ್ಯ ವಿದ್ಧೀತಿ ಹೋವಾಚ ಜೀವಾಪೇತಂ ವಾವ ಕಿಲೇದಂ ಮ್ರಿಯತೇ ನ ಜೀವೋ ಮ್ರಿಯತೇ ಇತಿ ಸ ಯ ಏಷೋಽಣಿಮೈತದಾತ್ಮ್ಯಮಿದಂ ಸರ್ವಂ ತತ್ಸತ್ಯಂ ಸ ಆತ್ಮಾ ತತ್ತ್ವಮಸಿ ಶ್ವೇತಕೇತೋ ಇತಿ ಭೂಯ ಏವ ಮಾ ಭಗವಾನ್ವಿಜ್ಞಾಪಯತ್ವಿತಿ ತಥಾ ಸೋಮ್ಯೇತಿ ಹೋವಾಚ ॥ ೬.೧೧.೩ ॥ ॥ ಇತಿ ಏಕಾದಶಃ ಖಣ್ಡಃ ॥

ನ್ಯಗ್ರೋಧಫಲಮತ ಆಹರೇತೀದಂ ಭಗವ ಇತಿ ಭಿನ್ದ್ಧೀತಿ ಭಿನ್ನಂ ಭಗವ ಇತಿ ಕಿಮತ್ರ ಪಶ್ಯಸೀತ್ಯಣ್ವ್ಯ ಇವೇಮಾ ಧಾನಾ ಭಗವ ಇತ್ಯಾಸಾಮಙ್ಗೈಕಾಂ ಭಿನ್ದ್ಧೀತಿ ಭಿನ್ನಾ ಭಗವ ಇತಿ ಕಿಮತ್ರ ಪಶ್ಯಸೀತಿ ನ ಕಿಂಚನ ಭಗವ ಇತಿ ॥ ೬.೧೨.೧ ॥

ತಂ ಹೋವಾಚ ಯಂ ವೈ ಸೋಮ್ಯೈತಮಣಿಮಾನಂ ನ ನಿಭಾಲಯಸ ಏತಸ್ಯ ವೈ ಸೋಮ್ಯೈಷೋಽಣಿಮ್ನ ಏವಂ ಮಹಾನ್ಯಗ್ರೋಧಸ್ತಿಷ್ಠತಿ ಶ್ರದ್ಧತ್ಸ್ವ ಸೋಮ್ಯೇತಿ ॥ ೬.೧೨.೨ ॥

Tam, to him [his son]
ha uvāca, [Uddālaka] said
somya, O Somya
etam vai aṇimānam, that subtle part
yam na nibhālayase, which you do not see
etasya vai, of this very
aṇimnaḥ, subtle part
somya, O Somya
eṣaḥ mahānyagrodhaḥ, this big banyan tree
tiṣṭhati, exists
śraddhatsva somya iti, have faith [in what I say], O Somya.

note A banyan tree is such a huge tree, but its seed is very tiny. If you split open the seed what do you see? Nothing. Yet the essence of that big tree is there in that tiny seed. How do you know? If you put the seed in the ground, very soon a sprout will appear. Then that sprout will grow and gradually become a big tree. Though there seems to be nothing inside the seed, the essence of the tree must be there; otherwise a tree could not grow from it. Then the father says, ‘Have śraddhā, faith—faith in what I am saying.’ Śaṅkara says that faith makes the mind concentrated. If your mind is restless and always running after sense pleasures, you will never realize the Self. How can a mind that is outgoing and attached to gross external things, see that which is fine? It can’t. In the Kaṭha Upaniṣad, Yama said to Naciketā that our senses are all outgoing. The eyes, the ears, the mind—they are all going to the sense objects. We must reverse the process—that is, we must turn the senses inward. But this is very difficult to do if you lack faith. Sri Ramakrishna used to say that the mind was like a bag of mustard seeds. Suppose there is a leak in a bag of mustard seeds. The mustard seeds will fall out and be scattered all over the place, and it is then very difficult to gather them up again. Similarly, the leak in the bag is like our attachment to sense enjoyments. Once the mind is scattered on external things, it is difficult to bring it back and focus it on the Self. But if you have faith—faith that the Self is the Reality—then it becomes easy to concentrate the mind. Once you have control over the mind, you can grasp the subtleties of spiritual truths very quickly. In fact, it is said that the Truth reveals itself to you. This is quite rational. If you really want to know something, your mind will automatically be focussed on it. And if you are not interested, your mind will be elsewhere. You may be sitting in front of the teacher, but if your mind is on a cricket game you will not hear anything the teacher says.

ಸ ಯ ಏಷೋಽಣಿಮೈತದಾತ್ಮ್ಯಮಿದದ್ಂ ಸರ್ವಂ ತತ್ಸತ್ಯಂ ಸ ಆತ್ಮಾ ತತ್ತ್ವಮಸಿ ಶ್ವೇತಕೇತೋ ಇತಿ ಭೂಯ ಏವ ಮಾ ಭಗವಾನ್ವಿಜ್ಞಾಪಯತ್ವಿತಿ ತಥಾ ಸೋಮ್ಯೇತಿ ಹೋವಾಚ ॥ ೬.೧೨.೩ ॥ ॥ ಇತಿ ದ್ವಾದಶಃ ಖಣ್ಡಃ ॥

ಲವಣಮೇತದುದಕೇಽವಧಾಯಾಥ ಮಾ ಪ್ರಾತರುಪಸೀದಥಾ ಇತಿ ಸ ಹ ತಥಾ ಚಕಾರ ತಂ ಹೋವಾಚ ಯದ್ದೋಷಾ ಲವಣಮುದಕೇಽವಾಧಾ ಅಙ್ಗ ತದಾಹರೇತಿ ತದ್ಧಾವಮೃಶ್ಯ ನ ವಿವೇದ ॥ ೬.೧೩.೧ ॥ ಯಥಾ ವಿಲೀನಮೇವಾಙ್ಗಾಸ್ಯಾನ್ತಾದಾಚಾಮೇತಿ ಕಥಮಿತಿ ಲವಣಮಿತಿ ಮಧ್ಯಾದಾಚಾಮೇತಿ ಕಥಮಿತಿ ಲವಣಮಿತ್ಯನ್ತಾದಾಚಾಮೇತಿ ಕಥಮಿತಿ ಲವಣಮಿತ್ಯಭಿಪ್ರಾಸ್ಯೈತದಥ ಮೋಪಸೀದಥಾ ಇತಿ ತದ್ಧ ತಥಾ ಚಕಾರ ತಚ್ಛಶ್ವತ್ಸಂವರ್ತತೇ ತಂ ಹೋವಾಚಾತ್ರ ವಾವ ಕಿಲ ತತ್ಸೋಮ್ಯ ನ ನಿಭಾಲಯಸೇಽತ್ರೈವ ಕಿಲೇತಿ ॥ ೬.೧೩.೨ ॥

Lavaṇam etat, this salt
udake, in water
avadhāya, put
atha mā, then to me
prātaḥ, in the morning
upasīdathāḥ iti, come
saḥ, he [Śvetaketu]
tathā, that way
ha cakāra, did
tam ha uvāca, he said to him [to Śvetaketu]
yat lavaṇam, that salt which
doṣā, at night
udake avādhāḥ, you put into water
aṅga, my son
tat, that
āhara iti, bring it back
tat, that
ha avamṛśya, having searched for
na viveda, he did not find, Yathā, since
vilīnam eva, it had disappeared [in the water]
aṅga, my son
asya antāt ācāma iti, drink from its surface
katham iti, how is it
lavaṇam iti, saline
madhyāt ācāma iti, drink from the middle
katham iti, how is it
lavaṇam iti, saline
antāt ācāma iti, drink from the bottom
katham iti, how is it
lavaṇam iti, saline
abhiprāya etat, throw this away
atha mā upasīdathāḥ iti, then come to me
tat ha tathā cakāra, he did likewise
tat, that [salinity]
śaśvat, always
saṃvartate, prevails everywhere
tam ha uvāca, he said to him [to Śvetaketu]
atra vāva kila, here [in this body]
somya, O Somya
sat, the self [exists]
na nibhālayase, [but] you do not see it
atra eva kila iti, here [in the body].

note ‘There is salt in every part of the water, yet you cannot see it. Similarly, O Somya, Sat [the Self] is here in this body, yet you cannot see it in the body.’ The question that is being examined is, why are we not able to perceive the Self, which is the essence of our being? It is because the Self is all-pervasive. The Self and I are one and the same. If the Self were something separate from me, then I could see it. Can I see myself? I can see myself if I have a mirror—something else. But there is nothing but the Self, so how can I see it? It’s not possible. Because you don’t see something that doesn’t mean it does not exist. The process of seeing involves separate entities: the seer and the seen—that is, the subject and the object. These two must be separate. Then only the process of seeing can take place. But if there is only one, who sees whom? The Upaniṣad gives two examples of how things may exist that we do not perceive. One is of the banyan tree and the seed, and the other is of salt in water. Suppose you put a lump of salt in a glass of water. Soon the salt dissolves. You no longer see it, but that doesn’t mean it is not there. If you taste the water you will find that it tastes salty throughout. Similarly, just because we do not see the Self, that doesn’t prove it does not exist. Reality is not something that is perceptible to our sense organs. It is vākyamanātīta—beyond speech and mind, beyond thought. Words fail to describe it and our mind cannot grasp it, because it is so fine, so subtle. The Self is not something on the relative plane that we can see or touch. Our sense organs are very limited. Our eyes can see things only up to a point and beyond that they cannot see any more. There are many things around us that our eyes cannot see. Similarly with our hearing and other organs. So, in order to perceive the Self we must go beyond the relative plane to the transcendental level. Śaṅkara says that this body is a product of food (or, earth), water, and fire, and the Self is within this body. Though you cannot see the Self, it permeates the body—just as the salt permeates the water

ಸ ಯ ಏಷೋಽಣಿಮೈತದಾತ್ಮ್ಯಮಿದಂ ಸರ್ವಂ ತತ್ಸತ್ಯಂ ಸ ಆತ್ಮಾ ತತ್ತ್ವಮಸಿ ಶ್ವೇತಕೇತೋ ಇತಿ ಭೂಯ ಏವ ಮಾ ಭಗವಾನ್ವಿಜ್ಞಾಪಯತ್ವಿತಿ ತಥಾ ಸೋಮ್ಯೇತಿ ಹೋವಾಚ ॥ ೬.೧೩.೩ ॥ ॥ ಇತಿ ತ್ರಯೋದಶಃ ಖಣ್ಡಃ ॥

ಯಥಾ ಸೋಮ್ಯ ಪುರುಷಂ ಗನ್ಧಾರೇಭ್ಯೋಽಭಿನದ್ಧಾಕ್ಷಮಾನೀಯ ತಂ ತತೋಽತಿಜನೇ ವಿಸೃಜೇತ್ಸ ಯಥಾ ತತ್ರ ಪ್ರಾಙ್ವೋದಙ್ವಾಧರಾಙ್ವಾ ಪ್ರತ್ಯಙ್ವಾ ಪ್ರಧ್ಮಾಯೀತಾಭಿನದ್ಧಾಕ್ಷ ಆನೀತೋಽಭಿನದ್ಧಾಕ್ಷೋ ವಿಸೃಷ್ಟಃ ॥ ೬.೧೪.೧ ॥

ತಸ್ಯ ಯಥಾಭಿನಹನಂ ಪ್ರಮುಚ್ಯ ಪ್ರಬ್ರೂಯಾದೇತಾಂ ದಿಶಂ ಗನ್ಧಾರಾ ಏತಾಂ ದಿಶಂ ವ್ರಜೇತಿ ಸ ಗ್ರಾಮಾದ್ಗ್ರಾಮಂ ಪೃಚ್ಛನ್ಪಣ್ಡಿತೋ ಮೇಧಾವೀ ಗನ್ಧಾರಾನೇವೋಪಸಮ್ಪದ್ಯೇತೈವಮೇವೇಹಾಚಾರ್ಯವಾನ್ಪುರುಷೋ ವೇದ ತಸ್ಯ ತಾವದೇವ ಚಿರಂ ಯಾವನ್ನ ವಿಮೋಕ್ಷ್ಯೇಽಥ ಸಮ್ಪತ್ಸ್ಯ ಇತಿ ॥ ೬.೧೪.೨ ॥

Yathā, as
tasya, his
abhinahanam, blindfold
pramucya, having removed
prabrūyāt, someone says
etām diśam, this way
gandhārāḥ, is the Gandhāra country
etām diśam vraja iti, go this way
saḥ, he
grāmāt grāmam pṛcchan, asking from village to village
paṇḍitaḥ medhāvī, the enlightened person who gets knowledge [of what direction to go in]
gandhārān eva upasampadyeta, reaches Gandhāra itself
evam eva, in the same way
iha, in this world
puruṣaḥ veda, a person knows
ācāryavān, guided by a teacher
tasya, his
tāvat eva, that long
ciram, delay
yāvat, as long as
na vimokṣye, he is hot free [from the body]
atha sampatsye iti, then he becomes merged in the Self.

note The question being considered here is, if I am ignorant how will my ignorance be removed? It can be removed through the instructions of a teacher. But he must be a competent teacher. Can a blind person lead another blind person? No. There is sure to be a disaster if they try. In this verse the Upaniṣad gives an example of a person led blindfolded into a forest and left there. We are like that person. We are blind, ignorant, and we are unhappy and suffer because of our ignorance. This world of attachment is like a dense forest. Though it is self-created, we do not know the way out. We need someone to help us—someone who knows the way. We need a good teacher. Śaṅkara says the word medhāvī means one who is capable of understanding. You may have a good teacher, and you may have been given instructions, but you have to use your intelligence also. Now suppose you have a good teacher and you have attained Self-knowledge. According to Vedānta, when you attain Self-knowledge you automatically attain liberation. But the Upaniṣad says there is still one snag. What is that snag? Our prārabdha karma. Karma means the results of our actions. If I do something good, I will experience a good result; and if I do something bad, I must suffer. Vedānta says, there are three kinds of karma. One kind is called sañcita karma. It is our karma that has been accumulated from one birth to another. We have done so many things, and all these actions are waiting to bear fruit. Another kind of karma is called āgāmī karma. While we are experiencing the fruits of our past actions, we are also creating new karma now by our present actions. Some of these actions will bear fruit immediately, but others will take time. The third kind of karma is called prārabdha karma. It is that which has already started bearing fruit in our present life. According to Vedānta, if you have attained Self-knowledge, both your sañcita karma and your āgāmī karma are destroyed. Śaṅkara says they are burned in the fire of knowledge (jñānāgni). But your prārabdha karma will continue. It is the momentum. If you are to suffer from cancer or something else, you cannot escape it. You have to wait till your prārabdha karma exhausts itself. There are two examples of prārabdha karma. One example is: Suppose you are sawing a tree down. You saw it through completely, but it keeps standing there. It does not immediately fall down. Then a little breeze comes and it falls over. Prārabdha is like the tree standing for a while before falling down. Then there is the example of the arrow that has been shot. Once you shoot an arrow, you cannot call it back. The same is the case with prārabdha karma. It goes on till the force that has put it into motion is expended. Now, if you have attained Self-knowledge, your actions will not be like those of an ordinary person. Whatever you do from then on is for the good of others. Śaṅkara says a liberated person does nothing out of desire. If you do something out of desire, that action binds you, even if it is something good. Very often a person does something good out of desire for fame, for power, or for some other selfish motive. A liberated person, according to Śaṅkara, will do nothing that is against the spirit of the scriptures. His actions will always be right. And they will be only for the good of others (lokahitārtham), or for God (Īśvarārtham).

ಸ ಯ ಏಷೋಽಣಿಮೈತದಾತ್ಮ್ಯಮಿದಂ ಸರ್ವಂ ತತ್ಸತ್ಯಂ ಸ ಆತ್ಮಾ ತತ್ತ್ವಮಸಿ ಶ್ವೇತಕೇತೋ ಇತಿ ಭೂಯ ಏವ ಮಾ ಭಗವಾನ್ವಿಜ್ಞಾಪಯತ್ವಿತಿ ತಥಾ ಸೋಮ್ಯೇತಿ ಹೋವಾಚ ॥ ೬.೧೪.೩ ॥ ॥ ಇತಿ ಚತುರ್ದಶಃ ಖಣ್ಡಃ ॥

ಪುರುಷಂ ಸೋಮ್ಯೋತೋಪತಾಪಿನಂ ಜ್ಞಾತಯಃ ಪರ್ಯುಪಾಸತೇ ಜಾನಾಸಿ ಮಾಂ ಜಾನಾಸಿ ಮಾಮಿತಿ ತಸ್ಯ ಯಾವನ್ನ ವಾಙ್ಮನಸಿ ಸಮ್ಪದ್ಯತೇ ಮನಃ ಪ್ರಾಣೇ ಪ್ರಾಣಸ್ತೇಜಸಿ ತೇಜಃ ಪರಸ್ಯಾಂ ದೇವತಾಯಾಂ ತಾವಜ್ಜಾನಾತಿ ॥ ೬.೧೫.೧ ॥

ಅಥ ಯದಾಸ್ಯ ವಾಙ್ಮನಸಿ ಸಮ್ಪದ್ಯತೇ ಮನಃ ಪ್ರಾಣೇ ಪ್ರಾಣಸ್ತೇಜಸಿ ತೇಜಃ ಪರಸ್ಯಾಂ ದೇವತಾಯಾಮಥ ನ ಜಾನಾತಿ ॥ ೬.೧೫.೨ ॥

Atha, then
yadā, when
asya, his
vāk manasi sampadyate, speech merges into the mind
manaḥ prāṇe, the mind into prāṇa
prāṇaḥ tejasi, prāṇa into heat
tejaḥ parasyām devatāyām, heat into the Supreme Self
atha na jānāti, then he does not know.

note After heat leaves the body, a person can no longer recognize anyone. Heat merges in the Self. The Self is the final resting place. Then what is the difference between the death of an ignorant person and the death of one who has attained Self-knowledge? Śaṅkara says a person who is ignorant merges in the Self only to re-emerge again and be reborn. But when a person who is enlightened dies, that is his mokṣa, his liberation. Why are we born again and again? Because we have unfulfilled desires. Suppose we die now—what happens to those desires? They have to be fulfilled, so again we seek a body. Perhaps we want to be rich, or we want to rule over people, or we want to eat good food, or we want to be a great scholar. Unless we have a body, we cannot fulfil these desires. But our goal is desirelessness. Only when we become desireless can we attain Self-knowledge. Holy Mother, Sri Sarada Devi, used to say, ‘If you have to pray for anything, pray for desirelessnes But some people say: ‘What’s the harm in being reborn? Life is fun.’ The scriptures say: ‘All right, go ahead. But how long will the fun last? At some point you will be tired of all this and realize what a bondage life is. Then you will seek liberation from this cycle of birth and death.’ On the other hand, there are a few people who, after becoming free themselves, want to help others become free. In Mahāyāna Buddhism, these people are called bodhisattvas. They have knowledge, but as long as others are suffering, they will not take the benefit of that knowledge to attain final release. They will return to this world for the good of others. There is a very interesting story about Rāmānuja, the expounder of Viśiṣṭādvaita (qualified monism). When Rāmānuja was initiated, his guru said to him: ‘You see, this is a very great mantra. You must keep it a secret and not tell it to others.’ Then Rāmānuja asked, ‘What would happen if others hear this mantra?’ The teacher answered, ‘They would all be liberated, but you would go to hell.’ As soon as Rāmānuja left his teacher, he went to the top of a temple tower and called all the people to come. When everyone had gathered there, he repeated the mantra to them all. This is the ideal. There is a theory called sarvamuktivāda—all shall be liberated together. That is to say, I do not want to be liberated until all are liberated. Sri Ramakrishna used to say that some people are very selfish. Even when they go to a public feast they enjoy it themselves and then quietly leave without telling others about it. But there are others who, as soon as they hear about it, gather everyone together to enjoy it with them. One day Swami Vivekananda went to Sri Ramakrishna and begged him to let him remain absorbed in samādhi. But Sri Ramakrishna scolded him, saying: ‘I thought you would be like a big banyan tree, giving shade and rest to many people who are scorched by the This is the ideal—to be like that tree, to make no distinction between a good person and a bad person, to be ready to give relief to everyone, whether friend or foe. That is a bodhisattva. When you have that ideal you do not care for your own liberation. That is true selflessness. What we have to remember is that we are all one in the Self. Unless we are conscious of this, we are not liberated.

ಸ ಯ ಏಷೋಽಣಿಮೈತದಾತ್ಮ್ಯಮಿದಂ ಸರ್ವಂ ತತ್ ಸತ್ಯಂ ಸ ಆತ್ಮಾ ತತ್ತ್ವಮಸಿ ಶ್ವೇತಕೇತೋ ಇತಿ ಭೂಯ ಏವ ಮಾ ಭಗವಾನ್ವಿಜ್ಞಾಪಯತ್ವಿತಿ ತಥಾ ಸೋಮ್ಯೇತಿ ಹೋವಾಚ ॥ ೬.೧೫.೩ ॥ ॥ ಇತಿ ಪಞ್ಚದಶಃ ಖಣ್ಡಃ ॥

ಪುರುಷಂ ಸೋಮ್ಯೋತ ಹಸ್ತಗೃಹೀತಮಾನಯನ್ತ್ಯಪಹಾರ್ಷೀತ್ಸ್ತೇಯಮಕಾರ್ಷೀತ್ಪರಶುಮಸ್ಮೈ ತಪತೇತಿ ಸ ಯದಿ ತಸ್ಯ ಕರ್ತಾ ಭವತಿ ತತ ಏವಾನೃತಮಾತ್ಮಾನಂ ಕುರುತೇ ಸೋಽನೃತಾಭಿಸಂಧೋಽನೃತೇನಾತ್ಮಾನಮನ್ತರ್ಧಾಯ ಪರಶುಂ ತಪ್ತಂ ಪ್ರತಿಗೃಹ್ಣಾತಿ ಸ ದಹ್ಯತೇಽಥ ಹನ್ಯತೇ ॥ ೬.೧೬.೧ ॥

Somya, O Somya
puruṣam, a person
hastagṛhītam, with his hands tied
ānayanti, they bring
apahārṣīt, he has stolen something
steyam akārṣīt, he has committed robbery
paraśum, an axe
asmai, for him
tapata iti, heat
yadi, if
saḥ, he
kartā tasya bhavati, is the one who has done it
tataḥ, then
eva, surely
anṛtam, false [a liar]
ātmānam kurute, proves himself
anṛta-abhisandhaḥ, having a dishonest character
saḥ ātmānam, he himself
anṛtena, by falsehood
antardhāya, under the cover [of falsehood]
paraśum taptam, the hot axe
pratigṛhṇāti, grasps
saḥ dahyate, he gets burned
atha hanyate, then he dies.

note What is liberation? Liberation is the state in which I know I am the Self—I know that I am never born and will never die. When I know that I am free, then I am aptakāma, fully satisfied. There is nothing more to achieve, because nothing more exists outside of myself. If there is something outside myself, then I might think, ‘Oh, let me have that.’ But if I am everything, if everything exists within me, what is there to desire? Sarvam khalu idam brahma—all this is Brahman. And I am that Brahman. I am free, immortal. There is no more birth and death for me. Now here the question arises, what is the test of whether you have Self-knowledge or not? The Upaniṣad gives another illustration: Suppose someone is brought to you and you are told he has committed a theft. You ask him if he has done it and he denies it. But all the evidence seems to point to him as the culprit. What do you do? In ancient days they had a test, a rather cruel test. They put the blade of an axe in fire, and when it was very hot they would put it against the hand of the suspect. If his hand was burnt he was considered guilty, because he was covered, as it were, by falsehood. And if his hand was not burnt he was considered innocent, because he was protected by truth. Similarly, if we do not have Self-knowledge, we will continue to bum in this world. We will be born again and again. But if we have attained Self-knowledge, we will be liberated. Truth will set us free. Self-knowledge is not something you can demonstrate or take out and show. The only proof of it is that we do not have to continue in this cycle of birth and death. Nevertheless, when a person attains Self-knowledge, he is not the same any more. His attitude towards others changes. For instance, he can never hurt anyone, because if he hurts someone he hurts himself. Then again, no one is a stranger to him. He accepts everyone. If someone is happy, he is happy. If someone is in pain, he is also in pain. If someone has done well, he feels proud of that person—as if it is his own success. He can never be jealous, because he feels one with everybody.

ಅಥ ಯದಿ ತಸ್ಯಾಕರ್ತಾ ಭವತಿ ತತೇವ ಸತ್ಯಮಾತ್ಮಾನಂ ಕುರುತೇ ಸ ಸತ್ಯಾಭಿಸನ್ಧಃ ಸತ್ಯೇನಾತ್ಮಾನಮನ್ತರ್ಧಾಯ ಪರಶುಂ ತಪ್ತಂ ಪ್ರತಿಗೃಹ್ಣಾತಿ ಸನ ದಹ್ಯತೇಽಥ ಮುಚ್ಯತೇ ॥ ೬.೧೬.೨ ॥

ಸ ಯಥಾ ತತ್ರ ನಾದಾಹ್ಯೇತೈತದಾತ್ಮ್ಯಮಿದಂ ಸರ್ವಂ ತತ್ಸತ್ಯಂ ಸ ಆತ್ಮಾ ತತ್ತ್ವಮಸಿ ಶ್ವೇತಕೇತೋ ಇತಿ ತದ್ಧಾಸ್ಯ ವಿಜಜ್ಞಾವಿತಿ ವಿಜಜ್ಞಾವಿತಿ ॥ ೬.೧೬.೩ ॥ ॥ ಇತಿ ಷೋಡಶಃ ಖಣ್ಡಃ ॥ ॥ ಇತಿ ಷಷ್ಠೋಽಧ್ಯಾಯಃ ॥

Yathā, as
saḥ, he
tatra, in such circumstances
na adāhyet, is not burned
idam sarvarn aitadātmyam, the Self of all this
tat satyam, that is the Truth
saḥ ātmā, that is the Self
tat, that
tvam, you
asi, are
śvetaketo iti, O Śvetaketu
asya, from him [his father]
tat ha, that [Self]
vijajñau iti, he clearly learnt
vijajñau iti, he clearly leamt. Iti ṣoḍaśaḥ khaṇḍaḥ, here ends the sixteenth section. Iti chāndogyopaniṣadi ṣaṣṭhaḥ adhyāyaḥ, here ends the sixth chapter of the Chāndogya Upaniṣad.

note “Idam sarvam”—all this. ‘This’ refers to this phenomenal world which we see, with which we are familiar. Please remember, even in this unreal phenomenal world that one unchangeable essence exists. Tat satyam—that is the Reality. Sri Ramakrishna used to give the example of pillows. Pillows may be different sizes, different shapes, and have different functions, but inside all of them is the same silk-cotton, the same essence. Similarly, within this phenomenal world there is one essence, one Reality. And that is our Self. Tat tvam asi—you are that. This chapter stresses the idea that there is something—we call it pure Spirit—from which everything has emerged, on which everything rests, and into which everything finally merges. There is something common from which we have all come, on which we all rest, and into which we all go back. That something is always constant. Think of the ocean, for example. Where do the waves come from? The ocean. What supports them? The ocean. Where do they finally go? Back to the ocean. This coming and going, back and forth—we see this happening all the time, with everything. We are born, we remain for a while, and then we die. Over and over again—we come from Brahman, we are sustained by Brahman, and we go back to Brahman. But all the time we are that Brahman. As the waves are nothing but the ocean, similarly, we are nothing but Brahman. Sri Ramakrishna used to say that the relative and the Absolute are the same. The Absolute is compared to a snake coiled up, sleeping on the ground, and the relative is like a snake in motion, raising its hood. But when everything disappears, when there is no phenomenal world, what remains? We do not know. There is a vast, infinite One. We cannot describe it, because it has no name and no form. How can you describe something that is nameless and formless? Suppose you say ‘white.’ Can you understand ‘white’ without a white object? There must be a particularization. A white flower, or a white shirt, we can understand. Similarly, how can we understand pure Existence? This is why the Upaniṣad simply calls it tat, that. Vedānta says that the One has become many, but this many does not make a real modification or change in the One. The One remains One. It only appears to be many.

॥ ಸಪ್ತಮೋಽಧ್ಯಾಯಃ ॥ ಅಧೀಹಿ ಭಗವ ಇತಿ ಹೋಪಸಸಾದ ಸನತ್ಕುಮಾರಂ ನಾರದಸ್ತಂ ಹೋವಾಚ ಯದ್ವೇತ್ಥ ತೇನ ಮೋಪಸೀದ ತತಸ್ತ ಊರ್ಧ್ವಂ ವಕ್ಷ್ಯಾಮೀತಿ ಸ ಹೋವಾಚ ॥ ೭.೧.೧ ॥

ಋಗ್ವೇದಂ ಭಗವೋಽಧ್ಯೇಮಿ ಯಜುರ್ವೇದಂ ಸಾಮವೇದಮಾಥರ್ವಣಂ ಚತುರ್ಥಮಿತಿಹಾಸಪುರಾಣಂ ಪಞ್ಚಮಂ ವೇದಾನಾಂ ವೇದಂ ಪಿತ್ರ್ಯಂ ರಾಶಿಂ ದೈವಂ ನಿಧಿಂ ವಾಕೋವಾಕ್ಯಮೇಕಾಯನಂ ದೇವವಿದ್ಯಾಂ ಬ್ರಹ್ಮವಿದ್ಯಾಂ ಭೂತವಿದ್ಯಾಂ ಕ್ಷತ್ರವಿದ್ಯಾಂ ನಕ್ಷತ್ರವಿದ್ಯಾಂ ಸರ್ಪದೇವಜನವಿದ್ಯಾಮೇತದ್ಭಗವೋಽಧ್ಯೇಮಿ ॥ ೭.೧.೨ ॥

ಸೋಽಹಂ ಭಗವೋ ಮನ್ತ್ರವಿದೇವಾಸ್ಮಿ ನಾತ್ಮವಿಚ್ಛ್ರುತಂ ಹ್ಯೇವ ಮೇ ಭಗವದ್ದೃಶೇಭ್ಯಸ್ತರತಿ ಶೋಕಮಾತ್ಮವಿದಿತಿ ಸೋಽಹಂ ಭಗವಃ ಶೋಚಾಮಿ ತಂ ಮಾ ಭಗವಾಞ್ಛೋಕಸ್ಯ ಪಾರಂ ತಾರಯತ್ವಿತಿ ತಂ ಹೋವಾಚ ಯದ್ವೈ ಕಿಂಚೈತದಧ್ಯಗೀಷ್ಠಾ ನಾಮೈವೈತತ್ ॥ ೭.೧.೩ ॥

Bhagavaḥ, sir
saḥ aham mantravit eva asmi, [though I have studied much] I know only the word meaning
na ātmavit, I do not know the Self
śrutam hi eva me, I have also heard
bhagavat dṛśebhyaḥ, from people like you
tarati śokam ātmavit iti, one who knows the Self overcomes sorrow
bhagavaḥ, sir, saḥ aham śocāmi, I am suffering from sorrow
tam mā bhagavān śokasya pāram tārayatu iti, sir, please take me across [the ocean of] sorrow
tam ha uvāca, [Sanatkumāra] said to him
yat vai kiñca etat, whatever it is
adhyagīṣṭhāḥ etat nāma eva, you have learnt is only words.

note Nārada was a great scholar. But in spite of all his knowledge, he did not know the Self and was very unhappy. So, with great humility, he approached the sage Sanatkumāra and said, ‘Sir, would you please teach me?’ Sanatkumāra replied, ‘Tell me what you already know.’ The teacher must know what level the student is at so he can raise him from where he is. Then Nārada began to list all the subjects he had studied: the Vedas, history and mythology, grammar, mathematics, astrology, and so forth. But Nārada felt that all this was pointless. It served no purpose, because if he did not know the Self he knew nothing. His knowledge was merely aparā vidyā, lower knowledge, and not parā vidyā, higher knowledge—that is, knowledge of the Self. Moreover, Nārada said: ‘I know only the words. I do not know the Self.’ The finest, most subtle, knowledge is knowledge of the Self You begin with the gross and go step by step until you reach the finest. First you are only a mantra-vit—that is, you know only the word meanings of the scriptures. But this is nothing. The scriptures are all about the Self. If you don’t know the Self, your knowledge of the scriptures is useless. Being a scholar without knowing the real meaning of the scriptures is like being a beast of burden. A donkey may carry a load of sandalwood. In fact, his back may almost be breaking with the weight of it. Yet he does not enjoy the fragrance. Similarly, being a scholar is not the same as having Self-knowledge. Nārada has great yearning. He says: ‘I have heard that saints like you have no more grief because you know the Self. Please take me across the ocean of sorrow. You alone can do that by giving me Self-knowledge. Life has a purpose. Please make me feel that I have achieved that purpose.’ Now Sanatkumāra says to Nārada: ‘You have studied much, but you have studied only words. Each word has a meaning, and that meaning has to be grasped.’ How do we grasp the meaning? Śaṅkara gives an example here: Suppose the king is coming by in a procession and you are very anxious to see him. But along with the king are thousands of other people, bands, vehicles, horses, elephants—so much pomp and grandeur. Where is the king? Śaṅkara says this world is like that procession. The king is there, but he is hidden from you—hidden behind all the pomp and pageantry. Similarly, in this world we perceive only names and forms—words, not substance. Merely knowing the word Brahman Now the question may arise: Sanatkumāra says that this knowledge of the Vedas and other things is mere words. But perhaps you have studied all the scriptures and performed many sacrifices—is all this then futile? Śaṅkara says no, it’s not futile. He gives the example: Suppose a child wants to know what the moon is. How do you show him the moon? First you say, ‘Do you see that big tree over there?’ When the child says yes, you say, ‘Do you see the top of the tree?’ Again, when the child says yes, you say: ‘Do you see that big shining ball behind the branches? That is the moon.’ You go step by step. Can you teach an ignorant person the highest science? Will he be able to grasp it? You must start with something he can understand. Similarly, there is the world of sense experience before us, and it is very real to us. We don’t see the Self, so we can’t understand what it is. Self-knowledge is the highest knowledge. We cannot expect to attain it immediately. First we must know what this world is. First we must know what it is to have money, scholarship, fame, and other things. After experiencing these things of the world and finding them to be hollow, only then can we become disillusioned with this world. And only then can we renounce this world of name and form and fix our minds on the Self. We may hear about the Self, but first we must know that this world we are so

ನಾಮ ವಾ ಋಗ್ವೇದೋ ಯಜುರ್ವೇದಃ ಸಾಮವೇದ ಆಥರ್ವಣಶ್ಚತುರ್ಥ ಇತಿಹಾಸಪುರಾಣಃ ಪಞ್ಚಮೋ ವೇದಾನಾಂ ವೇದಃ ಪಿತ್ರ್ಯೋ ರಾಶಿರ್ದೈವೋ ನಿಧಿರ್ವಾಕೋವಾಕ್ಯಮೇಕಾಯನಂ ದೇವವಿದ್ಯಾ ಬ್ರಹ್ಮವಿದ್ಯಾ ಭೂತವಿದ್ಯಾ ಕ್ಷತ್ರವಿದ್ಯಾ ನಕ್ಷತ್ರವಿದ್ಯಾ ಸರ್ಪದೇವಜನವಿದ್ಯಾ ನಾಮೈವೈತನ್ನಾಮೋಪಾಸ್ಸ್ವೇತಿ ॥ ೭.೧.೪ ॥

ಸ ಯೋ ನಾಮ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇ ಯಾವನ್ನಾಮ್ನೋ ಗತಂ ತತ್ರಾಸ್ಯ ಯಥಾಕಾಮಚಾರೋ ಭವತಿ ಯೋ ನಾಮ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇಽಸ್ತಿ ಭಗವೋ ನಾಮ್ನೋ ಭೂಯ ಇತಿ ನಾಮ್ನೋ ವಾವ ಭೂಯೋಽಸ್ತೀತಿ ತನ್ಮೇ ಭಗವಾನ್ಬ್ರವೀತ್ವಿತಿ ॥ ೭.೧.೫ ॥ ॥ ಇತಿ ಪ್ರಥಮಃ ಖಣ್ಡಃ ॥

ವಾಗ್ವಾವ ನಾಮ್ನೋ ಭೂಯಸೀ ವಾಗ್ವಾ ಋಗ್ವೇದಂ ವಿಜ್ಞಾಪಯತಿ ಯಜುರ್ವೇದಂ ಸಾಮವೇದಮಾಥರ್ವಣಂ ಚತುರ್ಥಮಿತಿಹಾಸಪುರಾಣಂ ಪಞ್ಚಮಂ ವೇದಾನಾಂ ವೇದಂ ಪಿತ್ರ್ಯಂರಾಶಿಂ ದೈವಂ ನಿಧಿಂ ವಾಕೋವಾಕ್ಯಮೇಕಾಯನಂ ದೇವವಿದ್ಯಾಂ ಬ್ರಹ್ಮವಿದ್ಯಾಂ ಭೂತವಿದ್ಯಾಂ ಕ್ಷತ್ರವಿದ್ಯಾಂ ಸರ್ಪದೇವಜನವಿದ್ಯಾಂ ದಿವಂ ಚ ಪೃಥಿವೀಂ ಚ ವಾಯುಂ ಚಾಕಾಶಂ ಚಾಪಶ್ಚ ತೇಜಶ್ಚ ದೇವಾಂಶ್ಚ ಮನುಷ್ಯಾಂಶ್ಚ ಪಶೂಂಶ್ಚ ವಯಾಂಸಿ ಚ ತೃಣವನಸ್ಪತೀಞ್ಶ್ವಾಪದಾನ್ಯಾಕೀಟಪತಙ್ಗಪಿಪೀಲಕಂ ಧರ್ಮಂ ಚಾಧರ್ಮಂ ಚ ಸತ್ಯಂ ಚಾನೃತಂ ಚ ಸಾಧು ಚಾಸಾಧು ಚ ಹೃದಯಜ್ಞಂ ಚಾಹೃದಯಜ್ಞಂ ಚ ಯದ್ವೈ ವಾಙ್ನಾಭವಿಷ್ಯನ್ನ ಧರ್ಮೋ ನಾಧರ್ಮೋ ವ್ಯಜ್ಞಾಪಯಿಷ್ಯನ್ನ ಸತ್ಯಂ ನಾನೃತಂ ನ ಸಾಧು ನಾಸಾಧು ನ ಹೃದಯಜ್ಞೋ ನಾಹೃದಯಜ್ಞೋ ವಾಗೇವೈತತ್ಸರ್ವಂ ವಿಜ್ಞಾಪಯತಿ ವಾಚಮುಪಾಸ್ಸ್ವೇತಿ ॥ ೭.೨.೧ ॥

Vāk vāva nāmnaḥ bhūyasī, speech is certainly superior to name
vāk vai vijñāpayati, speech makes known
ṛg vedam yajur vedam sāma vedam ātharvaṇam caturtham, the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth, the Atharva Veda
itihāsa purāṇam pañcamam, history and the Purāṇas, as the fifth
vedānām vedam, grammar [lit., the Veda of the Vedas]
pitryam, rites offered out of respect to the ancestors
rāśim, mathematics
daivam, the science of meteors and other natural phenomena [and omens]
nidhim, the science of underground resources
vākovākyam, logic
ekāyanam, moral science
deva-vidyām, astrology
brahma-vidyām, knowledge of the Vedas
bhūta-vidyām, geology
kṣattra-vidyām, archery
nakṣatra-vidyām, astronomy
sarpa [-vidyām], snake-charming
devajana-vidyām, fine arts
divam ca, heaven
pṛthivīm ca, and the earth
vāyum ca, and air
ākāśam ca, and space
āpaḥ ca, and water
tejaḥ ca, and fire
devān ca, and the gods
manuṣyān ca, and human beings
paśūn ca, and animals
vayāṃsi ca, and birds
tṛṇa-vanaspatīn, creepers and big trees
śvāpadāni, animals of prey
ākīṭa-pataṅga-pipīlikam, worms, fleas, and ants
dharmam ca adharmam ca, merit and demerit
satyam ca anṛtam ca, and truth and untruth
sādhu ca asādhu ca, and good and evil
hṛdayajnam ca ahṛdayajñam ca, pleasant and unpleasant
yat vai vāk, if speech
na abhaviṣyat, did not exist
na dharmaḥ na adharmaḥ vyajñāpayiṣyat, there would be no awareness of merit and demerit
satyani na anṛtam, nor of truth and untruth
sādhu na asādhu na, nor of good and evil
hṛdayajñaḥ na ahṛdayajñaḥ, nor of pleasant and unpleasant
vāk era etat sarvam vijñāpayati, speech alone makes it possible to understand all this
vāk upāssva iti, worship speech.

note Vāk is the organ of speech. It produces not only words, but words with deep meanings. For instance, we have access to the wisdom of the Vedas through these words. These words represent Brahman and should be worshipped as such.

ಸ ಯೋ ವಾಚಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇ ಯಾವದ್ವಾಚೋ ಗತಂ ತತ್ರಾಸ್ಯ ಯಥಾಕಾಮಚಾರೋ ಭವತಿ ಯೋ ವಾಚಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇಽಸ್ತಿ ಭಗವೋ ವಾಚೋ ಭೂಯ ಇತಿ ವಾಚೋ ವಾವ ಭೂಯೋಽಸ್ತೀತಿ ತನ್ಮೇ ಭಗವಾನ್ಬ್ರವೀತ್ವಿತಿ ॥ ೭.೨.೨ ॥ ॥ ಇತಿ ದ್ವಿತೀಯಃ ಖಣ್ಡಃ ॥

ಮನೋ ವಾವ ವಾಚೋ ಭೂಯೋ ಯಥಾ ವೈ ದ್ವೇ ವಾಮಲಕೇ ದ್ವೇ ವಾ ಕೋಲೇ ದ್ವೌ ವಾಕ್ಷೌ ಮುಷ್ಟಿರನುಭವತ್ಯೇವಂ ವಾಚಂ ಚ ನಾಮ ಚ ಮನೋಽನುಭವತಿ ಸ ಯದಾ ಮನಸಾ ಮನಸ್ಯತಿ ಮನ್ತ್ರಾನಧೀಯೀಯೇತ್ಯಥಾಧೀತೇ ಕರ್ಮಾಣಿ ಕುರ್ವೀಯೇತ್ಯಥ ಕುರುತೇ ಪುತ್ರಾಂಶ್ಚ ಪಶೂಂಶ್ಚೇಚ್ಛೇಯೇತ್ಯಥೇಚ್ಛತ ಇಮಂ ಚ ಲೋಕಮಮುಂ ಚೇಚ್ಛೇಯೇತ್ಯಥೇಚ್ಛತೇ ಮನೋ ಹ್ಯಾತ್ಮಾ ಮನೋ ಹಿ ಲೋಕೋ ಮನೋ ಹಿ ಬ್ರಹ್ಮ ಮನ ಉಪಾಸ್ಸ್ವೇತಿ ॥ ೭.೩.೧ ॥

ಸ ಯೋ ಮನೋ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇ ಯಾವನ್ಮನಸೋ ಗತಂ ತತ್ರಾಸ್ಯ ಯಥಾಕಾಮಚಾರೋ ಭವತಿ ಯೋ ಮನೋ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇಽಸ್ತಿ ಭಗವೋ ಮನಸೋ ಭೂಯ ಇತಿ ಮನಸೋ ವಾವ ಭೂಯೋಽಸ್ತೀತಿ ತನ್ಮೇ ಭಗವಾನ್ಬ್ರವೀತ್ವಿತಿ ॥ ೭.೩.೨ ॥ ॥ ಇತಿ ತೃತೀಯಃ ಖಣ್ಡಃ ॥

ಸಂಕಲ್ಪೋ ವಾವ ಮನಸೋ ಭೂಯಾನ್ಯದಾ ವೈ ಸಂಕಲ್ಪಯತೇಽಥ ಮನಸ್ಯತ್ಯಥ ವಾಚಮೀರಯತಿ ತಾಮು ನಾಮ್ನೀರಯತಿ ನಾಮ್ನಿ ಮನ್ತ್ರಾ ಏಕಂ ಭವನ್ತಿ ಮನ್ತ್ರೇಷು ಕರ್ಮಾಣಿ ॥ ೭.೪.೧ ॥

ತಾನಿ ಹ ವಾ ಏತಾನಿ ಸಂಕಲ್ಪೈಕಾಯನಾನಿ ಸಂಕಲ್ಪಾತ್ಮಕಾನಿ ಸಂಕಲ್ಪೇ ಪ್ರತಿಷ್ಠಿತಾನಿ ಸಮಕೢಪತಾಂ ದ್ಯಾವಾಪೃಥಿವೀ ಸಮಕಲ್ಪೇತಾಂ ವಾಯುಶ್ಚಾಕಾಶಂ ಚ ಸಮಕಲ್ಪನ್ತಾಪಶ್ಚ ತೇಜಶ್ಚ ತೇಷಾಂ ಸಂ ಕೢಪ್ತ್ಯೈ ವರ್ಷಂ ಸಂಕಲ್ಪತೇ ವರ್ಷಸ್ಯ ಸಂಕೢಪ್ತ್ಯಾ ಅನ್ನಂ ಸಂಕಲ್ಪತೇಽನ್ನಸ್ಯ ಸಂ ಕೢಪ್ತ್ಯೈ ಪ್ರಾಣಾಃ ಸಂಕಲ್ಪನ್ತೇ ಪ್ರಾಣಾನಾಂ ಸಂ ಕೢಪ್ತ್ಯೈ ಮನ್ತ್ರಾಃ ಸಂಕಲ್ಪನ್ತೇ ಮನ್ತ್ರಾಣಾಂ ಸಂ ಕೢಪ್ತ್ಯೈ ಕರ್ಮಾಣಿ ಸಂಕಲ್ಪನ್ತೇ ಕರ್ಮಣಾಂ ಸಂಕೢಪ್ತ್ಯೈ ಲೋಕಃ ಸಂಕಲ್ಪತೇ ಲೋಕಸ್ಯ ಸಂ ಕೢಪ್ತ್ಯೈ ಸರ್ವಂ ಸಂಕಲ್ಪತೇ ಸ ಏಷ ಸಂಕಲ್ಪಃ ಸಂಕಲ್ಪಮುಪಾಸ್ಸ್ವೇತಿ ॥ ೭.೪.೨ ॥

ಸ ಯಃ ಸಂಕಲ್ಪಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇ ಸಂಕೢಪ್ತಾನ್ವೈ ಸ ಲೋಕಾನ್ಧ್ರುವಾನ್ಧ್ರುವಃ ಪ್ರತಿಷ್ಠಿತಾನ್ ಪ್ರತಿಷ್ಠಿತೋಽವ್ಯಥಮಾನಾನವ್ಯಥಮಾನೋಽಭಿಸಿಧ್ಯತಿ ಯಾವತ್ಸಂಕಲ್ಪಸ್ಯ ಗತಂ ತತ್ರಾಸ್ಯ ಯಥಾಕಾಮಚಾರೋ ಭವತಿ ಯಃ ಸಂಕಲ್ಪಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇಽಸ್ತಿ ಭಗವಃ ಸಂಕಲ್ಪಾದ್ಭೂಯ ಇತಿ ಸಂಕಲ್ಪಾದ್ವಾವ ಭೂಯೋಽಸ್ತೀತಿ ತನ್ಮೇ ಭಗವಾನ್ಬ್ರವೀತ್ವಿತಿ ॥ ೭.೪.೩ ॥ ॥ ಇತಿ ಚತುರ್ಥಃ ಖಣ್ಡಃ ॥

ಚಿತ್ತಂ ವಾವ ಸಂ ಕಲ್ಪಾದ್ಭೂಯೋ ಯದಾ ವೈ ಚೇತಯತೇಽಥ ಸಂಕಲ್ಪಯತೇಽಥ ಮನಸ್ಯತ್ಯಥ ವಾಚಮೀರಯತಿ ತಾಮು ನಾಮ್ನೀರಯತಿ ನಾಮ್ನಿ ಮನ್ತ್ರಾ ಏಕಂ ಭವನ್ತಿ ಮನ್ತ್ರೇಷು ಕರ್ಮಾಣಿ ॥ ೭.೫.೧ ॥

ತಾನಿ ಹ ವಾ ಏತಾನಿ ಚಿತ್ತೈಕಾಯನಾನಿ ಚಿತ್ತಾತ್ಮಾನಿ ಚಿತ್ತೇ ಪ್ರತಿಷ್ಠಿತಾನಿ ತಸ್ಮಾದ್ಯದ್ಯಪಿ ಬಹುವಿದಚಿತ್ತೋ ಭವತಿ ನಾಯಮಸ್ತೀತ್ಯೇವೈನಮಾಹುರ್ಯದಯಂ ವೇದ ಯದ್ವಾ ಅಯಂ ವಿದ್ವಾನ್ನೇತ್ಥಮಚಿತ್ತಃ ಸ್ಯಾದಿತ್ಯಥ ಯದ್ಯಲ್ಪವಿಚ್ಚಿತ್ತವಾನ್ಭವತಿ ತಸ್ಮಾ ಏವೋತ ಶುಶ್ರೂಷನ್ತೇ ಚಿತ್ತಂಹ್ಯೇವೈಷಾಮೇಕಾಯನಂ ಚಿತ್ತಮಾತ್ಮಾ ಚಿತ್ತಂ ಪ್ರತಿಷ್ಠಾ ಚಿತ್ತಮುಪಾಸ್ಸ್ವೇತಿ ॥ ೭.೫.೨ ॥

ಸ ಯಶ್ಚಿತ್ತಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇ ಚಿತ್ತಾನ್ವೈ ಸ ಲೋಕಾನ್ಧ್ರುವಾನ್ಧ್ರುವಃ ಪ್ರತಿಷ್ಠಿತಾನ್ಪ್ರತಿಷ್ಠಿತೋಽವ್ಯಥಮಾನಾನವ್ಯಥಮಾನೋಽಭಿಸಿಧ್ಯತಿ ಯಾವಚ್ಚಿತ್ತಸ್ಯ ಗತಂ ತತ್ರಾಸ್ಯ ಯಥಾಕಾಮಚಾರೋ ಭವತಿ ಯಶ್ಚಿತ್ತಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇಽಸ್ತಿ ಭಗವಶ್ಚಿತ್ತಾದ್ಭೂಯ ಇತಿ ಚಿತ್ತಾದ್ವಾವ ಭೂಯೋಽಸ್ತೀತಿ ತನ್ಮೇ ಭಗವಾನ್ಬ್ರವೀತ್ವಿತಿ ॥ ೭.೫.೩ ॥ ॥ ಇತಿ ಪಞ್ಚಮಃ ಖಣ್ಡಃ ॥

ಧ್ಯಾನಂ ವಾವ ಚಿತ್ತಾದ್ಭೂಯೋ ಧ್ಯಾಯತೀವ ಪೃಥಿವೀ ಧ್ಯಾಯತೀವಾನ್ತರಿಕ್ಷಂ ಧ್ಯಾಯತೀವ ದ್ಯೌರ್ಧ್ಯಾಯನ್ತೀವಾಪೋ ಧ್ಯಾಯನ್ತೀವ ಪರ್ವತಾ ದೇವಮನುಷ್ಯಾಸ್ತಸ್ಮಾದ್ಯ ಇಹ ಮನುಷ್ಯಾಣಾಂ ಮಹತ್ತಾಂ ಪ್ರಾಪ್ನುವನ್ತಿ ಧ್ಯಾನಾಪಾದಾಂಶಾ ಇವೈವ ತೇ ಭವನ್ತ್ಯಥ ಯೇಽಲ್ಪಾಃ ಕಲಹಿನಃ ಪಿಶುನಾ ಉಪವಾದಿನಸ್ತೇಽಥ ಯೇ ಪ್ರಭವೋ ಧ್ಯಾನಾಪಾದಾಂಶಾ ಇವೈವ ತೇ ಭವನ್ತಿ ಧ್ಯಾನಮುಪಾಸ್ಸ್ವೇತಿ ॥ ೭.೬.೧ ॥

Dhyānam vāva cittāt bhūyaḥ, meditation is certainly superior to intelligence
dhyāyati iva pṛthivī, the earth seems to be meditating
antarikṣam dhyāyati iva, the space between the earth and heaven seems to be meditating
dyauḥ dhyāyati iva, the heaven seems to be meditating
āpaḥ dhyāyanti iva, water seems to be meditating
parvatāḥ dhyāyanti iva, the mountains seem to be meditating
deva-manuṣyāḥ dhyāyanti iva, gods and human beings seem to be meditating
tasmāt, this is why
ye, those who
iha, in this world
manuṣyāṇām, among human beings
mahattām prāpnuvanti, attain greatness
dhyānāpādāṃśāḥ iva eva te bhavanti, they seem to enjoy the fruits of meditation
atha, but
ye alpāḥ, those who are small
kalahinaḥ, are quarrelsome
piśunāḥ, crooked
upavādinaḥ, those who love scandel-mongering
atha, but
ye prabhavaḥ, those who are great
dhyānāpādāṃśāḥ iva eva te bhavanti, they seem to enjoy the fruits of meditation
dhyānam upāssva iti, worship meditation.

note This is why, those people in this world who attain greatness seem to enjoy the fruits of meditation. But there are people of small calibre. They are quarrelsome, crooked, and always finding fault with others. Those who are great, however, are so because of their habit of meditation. Therefore worship meditation. According to Śaṅkara, dhyāna is an uninterrupted stream of thought directed towards some object. Thinking of some idea, you concentrate your mind on it without breaking the flow, without any interruption—like pouring oil from one vessel to another in a continuous stream. In the same way, you must fix your mind on God. You may meditate on him as something abstract, as an idea. Or, if that is difficult, you may meditate on him with some kind of form. Sanatkumāra says here that everything seems to be meditating—the earth, the intermediate region, heaven, the mountains. Once Swami Vivekananda said: ‘Look at the Himalayas. Does it not strike you that it is a yogi meditating?’ Śaṅkara also compares the earth to a yogi sitting in meditation, firm and unmoving. As the earth is steady and fixed, so we also should be steady and fixed when we meditate. Before Buddha attained illumination he vowed: Ihāsane śuṣyatu me śarīraṃ tvagasthimāṃsaṃ pralayaṃ ca yātu; Aprāpya bodhiṃ bahukalpadurlabhāṃ naivāsanātkāyamataścaliṣyate. May my body shrivel up on this seat; may my skin, bones, and flesh disintegrate. Without attaining enlightenment, which is so hard to attain, I shall not leave this seat. This is the sort of determination we must have. If you can think of everything as meditating, then you also will be able to meditate. And those people who meditate attain greatness, because they constantly think of great things. Śaṅkara says that greatness comes through knowledge or wealth or some other thing. But in order to become great you must think in a great way, speak in a great way, and behave in a great way. Suppose you cannot think in terms of being great. You condemn yourself and think, ‘Oh, that is not for me.’ This is not humility. It is foolishness. It is being small-minded, and it is condemned by the scriptures. Swami Vivekananda used to say, ‘You may have faith in all the gods and goddesses, but if you do not have faith in yourself you will never achieve anything.’ Similarly, if you are jealous or speak ill of others, you will not be able to meditate on great things. And if you cannot meditate on great things, your nature will deteriorate. Someone once told Vidyasagar that a certain person was criticizing him. Vidyasagar said, ‘I don’t remember having helped him in any way, so why should he criticize me?’ Sometimes you find that the very people who have received your help try to harm you. This is the nature of small-minded people. Thinking shapes our character. If we meditate on noble things we become noble.

ಸ ಯೋ ಧ್ಯಾನಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇ ಯಾವದ್ಧ್ಯಾನಸ್ಯ ಗತಂ ತತ್ರಾಸ್ಯ ಯಥಾಕಾಮಚಾರೋ ಭವತಿ ಯೋ ಧ್ಯಾನಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇಽಸ್ತಿ ಭಗವೋ ಧ್ಯಾನಾದ್ಭೂಯ ಇತಿ ಧ್ಯಾನಾದ್ವಾವ ಭೂಯೋಽಸ್ತೀತಿ ತನ್ಮೇ ಭಗವಾನ್ಬ್ರವೀತ್ವಿತಿ ॥ ೭.೬.೨ ॥ ॥ ಇತಿ ಷಷ್ಠಃ ಖಣ್ಡಃ ॥

ವಿಜ್ಞಾನಂ ವಾವ ಧ್ಯಾನಾದ್ಭೂಯಃ ವಿಜ್ಞಾನೇನ ವಾ ಋಗ್ವೇದಂ ವಿಜಾನಾತಿ ಯಜುರ್ವೇದಂ ಸಾಮವೇದಮಾಥರ್ವಣಂ ಚತುರ್ಥಮಿತಿಹಾಸಪುರಾಣಂ ಪಞ್ಚಮಂ ವೇದಾನಾಂ ವೇದಂ ಪಿತ್ರ್ಯಂರಾಶಿಂ ದೈವಂ ನಿಧಿಂ ವಾಕೋವಾಕ್ಯಮೇಕಾಯನಂ ದೇವವಿದ್ಯಾಂ ಬ್ರಹ್ಮವಿದ್ಯಾಂ ಭೂತವಿದ್ಯಾಂ ಕ್ಷತ್ರವಿದ್ಯಾಂ ನಕ್ಷತ್ರವಿದ್ಯಾಂಸರ್ಪದೇವಜನವಿದ್ಯಾಂ ದಿವಂ ಚ ಪೃಥಿವೀಂ ಚ ವಾಯುಂ ಚಾಕಾಶಂ ಚಾಪಶ್ಚ ತೇಜಶ್ಚ ದೇವಾಂಶ್ಚ ಮನುಷ್ಯಾಂಶ್ಚ ಪಶೂಂಶ್ಚ ವಯಾಂಸಿ ಚ ತೃಣವನಸ್ಪತೀಞ್ಛ್ವಾಪದಾನ್ಯಾಕೀಟಪತಙ್ಗಪಿಪೀಲಕಂ ಧರ್ಮಂ ಚಾಧರ್ಮಂ ಚ ಸತ್ಯಂ ಚಾನೃತಂ ಚ ಸಾಧು ಚಾಸಾಧು ಚ ಹೃದಯಜ್ಞಂ ಚಾಹೃದಯಜ್ಞಂ ಚಾನ್ನಂ ಚ ರಸಂ ಚೇಮಂ ಚ ಲೋಕಮಮುಂ ಚ ವಿಜ್ಞಾನೇನೈವ ವಿಜಾನಾತಿ ವಿಜ್ಞಾನಮುಪಾಸ್ಸ್ವೇತಿ ॥ ೭.೭.೧ ॥

Vijñānam vāva dhyānāt bhūyaḥ, vijñāna [i.e., the practical application of knowledge] is certainly superior to meditation
vijñānena vai vijānāti, through vijñāna one knows
ṛg vedam yajur vedam sāma vedam ātharvaṇam caturtham, the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth, the Atharva Veda
itihāsa purāṇam pañcamam, history and the Purāṇas, as the fifth
vedānām vedam, grammar [lit., the Veda of the Vedas]
pitryam, rites offered out of respect to the ancestors
rāśim, mathematics
daivam, the science of meteors and other natural phenomena [and omens]
nidhim, the science of underground resources
vākovākyam, logic
ekāyanam, moral science
deva-vidyām, astrology
brahma-vidyām, knowledge of the Vedas
bhūta-vidyām, geology
kṣattra-vidyām, archery
nakṣatra-vidyām, astronomy
sarpa [-vidyām], snakecharming
devajana-vidyām, fine arts
divam ca, heaven
pṛthivīm ca, and the earth
vāyum ca, and air
ākāśam ca, and space
āpaḥ ca, and water
tejaḥ ca, and fire
devān ca, and the gods
manuṣyān ca, and human beings
paśūn ca, and animals
vayāṃsi ca, and birds
tṛṇa-vanaspatīn, creepers and big trees
śvāpadāni, animals of prey
ākīṭa-pataṅga-pipīlikam, worms, fleas, and ants
dharmam ca adharmam ca, merit and demerit
satyam ca anṛtam ca, and truth and untruth
sādhu ca asādhu ca, and good and evil
hṛdayajñam ca ahṛdayajñam ca, pleasant and unpleasant
annam ca rasam ca, food and water
imam ca lokam amum ca, this world and the other world
vijñānena eva vijānāti, one knows this through vijñāna
vijñānam upāssva iti, worship vijñāna.

note Vijñāna is higher than dhyāna, meditation. What is vijñāna? It is knowledge of the meaning of the scriptures (vjñānam śāstrārthaviṣayam jñānam). There are so many scriptures, but suppose you are able to recite all of them from memory. That is not enough. You must understand the real purport of what each is saying and then put the teachings into practice. Some people have one book that they read over and over again. It may be the Gītā or The Gospel When Swami Turiyananda was young he would read one verse at a time from the Gītā and spend the whole day, or the next several days, meditating on it. He would not go on to the next verse until he had realized the truth of the one he had just read. This is vijñāna, and this is why vijñāna is higher than meditation.

ಸ ಯೋ ವಿಜ್ಞಾನಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇ ವಿಜ್ಞಾನವತೋ ವೈ ಸ ಲೋಕಾಞ್ಜ್ಞಾನವತೋಽಭಿಸಿಧ್ಯತಿ ಯಾವದ್ವಿಜ್ಞಾನಸ್ಯ ಗತಂ ತತ್ರಾಸ್ಯ ಯಥಾಕಾಮಚಾರೋ ಭವತಿ ಯೋ ವಿಜ್ಞಾನಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇಽಸ್ತಿ ಭಗವೋ ವಿಜ್ಞಾನಾದ್ಭೂಯ ಇತಿ ವಿಜ್ಞಾನಾದ್ವಾವ ಭೂಯೋಽಸ್ತೀತಿ ತನ್ಮೇ ಭಗವಾನ್ಬ್ರವೀತ್ವಿತಿ ॥ ೭.೭.೨ ॥ ॥ ಇತಿ ಸಪ್ತಮಃ ಖಣ್ಡಃ ॥

ಬಲಂ ವಾವ ವಿಜ್ಞಾನಾದ್ಭೂಯೋಽಪಿ ಹ ಶತಂ ವಿಜ್ಞಾನವತಾಮೇಕೋ ಬಲವಾನಾಕಮ್ಪಯತೇ ಸ ಯದಾ ಬಲೀ ಭವತ್ಯಥೋತ್ಥಾತಾ ಭವತ್ಯುತ್ತಿಷ್ಠನ್ಪರಿಚರಿತಾ ಭವತಿ ಪರಿಚರನ್ನುಪಸತ್ತಾ ಭವತ್ಯುಪಸೀದನ್ದ್ರಷ್ಟಾ ಭವತಿ ಶ್ರೋತಾ ಭವತಿ ಮನ್ತಾ ಭವತಿ ಬೋದ್ಧಾ ಭವತಿ ಕರ್ತಾ ಭವತಿ ವಿಜ್ಞಾತಾ ಭವತಿ ಬಲೇನ ವೈ ಪೃಥಿವೀ ತಿಷ್ಠತಿ ಬಲೇನಾನ್ತರಿಕ್ಷಂ ಬಲೇನ ದ್ಯೌರ್ಬಲೇನ ಪರ್ವತಾ ಬಲೇನ ದೇವಮನುಷ್ಯಾ ಬಲೇನ ಪಶವಶ್ಚ ವಯಾಂಸಿ ಚ ತೃಣವನಸ್ಪತಯಃ ಶ್ವಾಪದಾನ್ಯಾಕೀಟಪತಙ್ಗಪಿಪೀಲಕಂ ಬಲೇನ ಲೋಕಸ್ತಿಷ್ಠತಿ ಬಲಮುಪಾಸ್ಸ್ವೇತಿ ॥ ೭.೮.೧ ॥

Balanm vāva vijñānāt bhūyaḥ, strength is superior to understanding
ekaḥ balavān, one strong person
api ha śatam vijñānavatāin ākampayate, can make even a hundred persons of understanding shake [with fear]
yadā saḥ balī bhavati, when a person is strong [he is full of enthusiasm]
atha utthātā bhavati, he is then up and about
uttiṣṭhan, being up
paricaritā bhavati, he looks after [his teacher]
paricaran, attending to the needs [of his teacher]
upasattā bhavati, he sits near [the teacher]
upasīdan, sitting near him
draṣṭā bhavati, he watches [what the teacher does]
śrotā bhavati, he listens [to what the. teacher says]
mantā bhavati, [and] thinks it over
boddhā bhavati, he tries to understand the meaning
kartā bhavati, he does what he is supposed to do
vijñātā bhavati, he grasps the meaning [of what the teacher had said]
balena vai pṛthivī tiṣṭhati, through power the whole world is sustained
balena antarikṣam, through power, the interspace [is sustained]
balena dyauḥ, through power, heaven
balena parvatāḥ, through strength, the mountains
balena deva-manuṣyāḥ, through strength, gods and human beings
balena paśavaḥ ca, through strength, cattle
vayāṃsi ca tṛṇa-vanaspatayaḥ, and birds and creepers and big trees
śvāpadāni, animals of prey
ākīṭa-pataṅga-pipīlikam, worms, fleas, and ants
balena lokaḥ tiṣṭhati, through strength the whole world is sustained
balam upāssva iti, worship strength.

note What is higher than understanding? Strength. You might remember that startling remark Swami Vivekananda made in the course of a lecture: ‘You will reach heaven quicker by playing football than by reading the Gita.’ Why do we play football? To be strong, to have strong muscles and a healthy body. How will you understand what Śrī Kṛṣṇa is saying unless you have a strong body and nerves? If you are weak, you can never grasp the real meaning of the Gītā. As the Muṇḍaka Upaniṣad (III.ii.4) says, ‘Nāyamātmā balahīnena labhyaḥ—This Self cannot be known by the weak.’ This, of course, does not mean just physical strength. Intellectual strength is also necessary—in fact, strength at all levels. Everyone follows a strong person. Gandhi was very strong-minded. If he made up his mind to do something, nothing on earth could make him change—even if he had to do it alone. He meant what he said, and that is why he commanded so much respect. It is very important to mean what you say and say what you mean. Weak people cannot do that. Sanatkumāra says that in the presence of a strong man, a hundred men of understanding tremble. If you are strong you will be enterprising, but weak people are always vacillating. They never know their minds. A strong person will start acting immediately. He is never idle. If a person wants to gain anything materially, he has to work hard. How often does someone gain something by a fluke? And this is even more important if one is seeking the Truth. Lots of us say, ‘Oh, when will I realize the Self?’ But are we prepared to work hard to do it? In ancient days if people wanted to learn the Vedas they would have to go to a teacher and live with him. Besides attending to their studies, the students would serve the teacher. They would have many duties to perform. It was a difficult life. There was a devotee who used to come with his classmates to Belur Math when Swami Brahmananda was there. He noticed that Swami Brahmananda would sometimes ask one of his disciples to bring him a glass of water, or do some other little service. This devotee always hoped that some day Swami Brahmananda would ask him to do something. Finally one day the postman came with a parcel for Swami Brahmananda, who wanted someone to unpack it for him. As if in answer to this devotee’s prayers, Swami Brahmananda turned to him and said: ‘Would you do me this favour? Take this pared, unpack it, and bring me the contents. But look, be sure you don’t tear the paper or cut the ropes with which it is tied.’ So, with great care, the devotee did as he was asked. Sri Ramakrishna was also like this—punctilious. If you are a seeker of Truth, you have to be correct in every detail. You may think that attaining Self-knowledge is only a matter of renunciation and practice of meditation and so on. But how can you meditate if your mind is not attentive to every detail? Through service the teacher watches the student. He sees whether the student is careless or absent-minded or lazy. When you serve the teacher you become intimate, and if you are intimate, he will gladly share his knowledge with you. A good teacher is always looking for a good student, and he is happy when he finds a student who is attentive, humble, keen to learn, and who loves him. Swami Nirvanananda was considered the best of Swami Brahmananda’s attendants. Swami Brahmananda was always surrounded by young people who loved him and wanted to serve him. But none could surpass Swami Nirvanananda because he would not wait for Swami Brahmananda to tell him what he needed. Swami Nirvanananda would anticipate his needs beforehand. Whether it was a cup of tea, a glass of water, or something to eat, it would be there before Swami Brahmananda would ask. Most of the time Swami Brahmananda would be on a high spiritual plane, forgetful of his physical needs. A good attendant had to know what he needed beforehand and provide it. Religion is not just something intellectual. It is a transformation of the whole personality. The teacher is the mould, and you try to form yourself according to that mould. How? First you hear what the teacher says, and then you reason: ‘Why did he say that? What did he mean by that?’ Then you watch what he does. Very soon the truth of what the teacher says reveals itself to you. You realize what he is saying, and then you act accordingly. This earth is an example of what strength can do. The earth sustains everything through its own strength. In fact, everything in nature is sustained by its own inherent strength. It is not strength borrowed from something else. Similarly, we must support ourselves by our own strength. So Sanatkumāra says first you rise. That is to say, once you have decided to attain Self-knowledge, don’t be idle. Begin immediately, As Swami Vivekananda

ಸ ಯೋ ಬಲಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇ ಯಾವದ್ಬಲಸ್ಯ ಗತಂ ತತ್ರಾಸ್ಯ ಯಥಾಕಾಮಚಾರೋ ಭವತಿ ಯೋ ಬಲಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇಽಸ್ತಿ ಭಗವೋ ಬಲಾದ್ಭೂಯ ಇತಿ ಬಲಾದ್ವಾವ ಭೂಯೋಽಸ್ತೀತಿ ತನ್ಮೇ ಭಗವಾನ್ಬ್ರವೀತ್ವಿತಿ ॥ ೭.೮.೨ ॥ ॥ ಇತಿ ಅಷ್ಟಮಃ ಖಣ್ಡಃ ॥

ಅನ್ನಂ ವಾವ ಬಲಾದ್ಭೂಯಸ್ತಸ್ಮಾದ್ಯದ್ಯಪಿ ದಶ ರಾತ್ರೀರ್ನಾಶ್ನೀಯಾದ್ಯದ್ಯು ಹ ಜೀವೇದಥವಾದ್ರಷ್ಟಾಶ್ರೋತಾಮನ್ತಾಬೋದ್ಧಾಕರ್ತಾವಿಜ್ಞಾತಾ ಭವತ್ಯಥಾನ್ನಸ್ಯಾಯೈ ದ್ರಷ್ಟಾ ಭವತಿ ಶ್ರೋತಾ ಭವತಿ ಮನ್ತಾ ಭವತಿ ಬೋದ್ಧಾ ಭವತಿ ಕರ್ತಾ ಭವತಿ ವಿಜ್ಞಾತಾ ಭವತ್ಯನ್ನಮುಪಾಸ್ಸ್ವೇತಿ ॥ ೭.೯.೧ ॥

ಸ ಯೋಽನ್ನಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇಽನ್ನವತೋ ವೈ ಸ ಲೋಕಾನ್ಪಾನವತೋಽಭಿಸಿಧ್ಯತಿ ಯಾವದನ್ನಸ್ಯ ಗತಂ ತತ್ರಾಸ್ಯ ಯಥಾಕಾಮಚಾರೋ ಭವತಿ ಯೋಽನ್ನಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇಽಸ್ತಿ ಭಗವೋಽನ್ನಾದ್ಭೂಯ ಇತ್ಯನ್ನಾದ್ವಾವ ಭೂಯೋಽಸ್ತೀತಿ ತನ್ಮೇ ಭಗವಾನ್ಬ್ರವೀತ್ವಿತಿ ॥ ೭.೯.೨ ॥ ॥ ಇತಿ ನವಮಃ ಖಣ್ಡಃ ॥

ಆಪೋ ವಾವಾನ್ನಾದ್ಭೂಯಸ್ತಸ್ಮಾದ್ಯದಾ ಸುವೃಷ್ಟಿರ್ನ ಭವತಿ ವ್ಯಾಧೀಯನ್ತೇ ಪ್ರಾಣಾ ಅನ್ನಂ ಕನೀಯೋ ಭವಿಷ್ಯತೀತ್ಯಥ ಯದಾ ಸುವೃಷ್ಟಿರ್ಭವತ್ಯಾನನ್ದಿನಃ ಪ್ರಾಣಾ ಭವನ್ತ್ಯನ್ನಂ ಬಹು ಭವಿಷ್ಯತೀತ್ಯಾಪ ಏವೇಮಾ ಮೂರ್ತಾ ಯೇಯಂ ಪೃಥಿವೀ ಯದನ್ತರಿಕ್ಷಂ ಯದ್ದ್ಯೌರ್ಯತ್ಪರ್ವತಾ ಯದ್ದೇವಮನುಷ್ಯಾಯತ್ಪಶವಶ್ಚ ವಯಾಂಸಿ ಚ ತೃಣವನಸ್ಪತಯಃ ಶ್ವಾಪದಾನ್ಯಾಕೀಟಪತಙ್ಗಪಿಪೀಲಕಮಾಪ ಏವೇಮಾ ಮೂರ್ತಾ ಅಪ ಉಪಾಸ್ಸ್ವೇತಿ ॥ ೭.೧೦.೧ ॥

ಸ ಯೋಽಪೋ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತ ಆಪ್ನೋತಿ ಸರ್ವಾನ್ಕಾಮಾಂಸ್ತೃಪ್ತಿಮಾನ್ಭವತಿ ಯಾವದಪಾಂ ಗತಂ ತತ್ರಾಸ್ಯ ಯಥಾಕಾಮಚಾರೋ ಭವತಿ ಯೋಽಪೋ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇಽಸ್ತಿ ಭಗವೋಽದ್ಭ್ಯೋ ಭೂಯ ಇತ್ಯದ್ಭ್ಯೋ ವಾವ ಭೂಯೋಽಸ್ತೀತಿ ತನ್ಮೇ ಭಗವಾನ್ಬ್ರವೀತ್ವಿತಿ ॥ ೭.೧೦.೨ ॥ ॥ ಇತಿ ದಶಮಃ ಖಣ್ಡಃ ॥

ತೇಜೋ ವಾವಾದ್ಭ್ಯೋ ಭೂಯಸ್ತದ್ವಾ ಏತದ್ವಾಯುಮಾಗೃಹ್ಯಾಕಾಶಮಭಿತಪತಿ ತದಾಹುರ್ನಿಶೋಚತಿ ನಿತಪತಿ ವರ್ಷಿಷ್ಯತಿ ವಾ ಇತಿ ತೇಜ ಏವ ತತ್ಪೂರ್ವಂ ದರ್ಶಯಿತ್ವಾಥಾಪಃ ಸೃಜತೇ ತದೇತದೂರ್ಧ್ವಾಭಿಶ್ಚ ತಿರಶ್ಚೀಭಿಶ್ಚ ವಿದ್ಯುದ್ಭಿರಾಹ್ರಾದಾಶ್ಚರನ್ತಿ ತಸ್ಮಾದಾಹುರ್ವಿದ್ಯೋತತೇ ಸ್ತನಯತಿ ವರ್ಷಿಷ್ಯತಿ ವಾ ಇತಿ ತೇಜ ಏವ ತತ್ಪೂರ್ವಂ ದರ್ಶಯಿತ್ವಾಥಾಪಃ ಸೃಜತೇ ತೇಜ ಉಪಾಸ್ಸ್ವೇತಿ ॥ ೭.೧೧.೧ ॥

Tejaḥ vāva adbhyaḥ bhūyaḥ, fire is certainly superior to water
tat vai etat, that [fire]
vāyum āgṛhya, taking the support of air
ākāśam abhitapati, heats the sky
tadā, then
āhaḥ, people say
niśocati, it is very hot
nitapati, it is burning
varṣiṣyati vai iti, there will be rain
tejaḥ eva tat, there is fire
pūrvam, first
darśayitvā, showing
atha apaḥ, then water
sṛjate, creates
tat etat, that [fire]
ūrdhvābhiḥ ca tiraścībhiḥ ca, going upwards and sideways in an irregular way
vidyudbhiḥ, with lightning
āhrādāḥ, the roar of thunder
caranti, moves about
tasmāt, this is why
āhuḥ, people say
vidyotate, there is lightning
stanayati, there is thunder
varṣiṣyati vai iti, there will certainly be rain
tejaḥ eva tat pūrvam darśayitvā, first heat is seen
atha apaḥ sṛjate, then it creates water
tejaḥ upāssva iti, worship fire.

note In Indian philosophy, there is no such thing as creation—that is, something created out of nothing. But there is manifestation. This universe is always there, only sometimes it is manifest and sometimes it is not. When it is not manifest it is in a seed form. But Brahman is the essence of everything. It is infinite Existence, and that Existence is Consciousness. The first manifestation of Brahman is space. After that comes air and then fire. Water comes from fire, or energy. Finally, earth comes from water. Some things in this universe are gross, and some are subtle, but according to Indian philosophy all are by-products of earth, water, fire, air, and space. This universe is nothing but a permutation and combination of these five elements. Tejas means fire, heat, or energy. Fire is superior to water in the sense that it is the cause, and the cause is always superior to the effect. Fire is said to take air as its support and then make the air motionless through its power. The heat then spreads through space. We all know that when the atmosphere becomes very hot, it will soon rain. Also, before it rains we often see lightning and hear the roar of thunder. This indicates that the atmosphere is surcharged with electricity. So it is said that fire is the cause of water. Fire manifests itself as water. It is not that these elements are separate things.

ಸ ಯಸ್ತೇಜೋ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇ ತೇಜಸ್ವೀ ವೈ ಸ ತೇಜಸ್ವತೋ ಲೋಕಾನ್ಭಾಸ್ವತೋಽಪಹತತಮಸ್ಕಾನಭಿಸಿಧ್ಯತಿ ಯಾವತ್ತೇಜಸೋ ಗತಂ ತತ್ರಾಸ್ಯ ಯಥಾಕಾಮಚಾರೋ ಭವತಿ ಯಸ್ತೇಜೋ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇಽಸ್ತಿ ಭಗವಸ್ತೇಜಸೋ ಭೂಯ ಇತಿ ತೇಜಸೋ ವಾವ ಭೂಯೋಽಸ್ತೀತಿ ತನ್ಮೇ ಭಗವಾನ್ಬ್ರವೀತ್ವಿತಿ ॥ ೭.೧೧.೨ ॥ ॥ ಇತಿ ಏಕಾದಶಃ ಖಣ್ಡಃ ॥

ಆಕಾಶೋ ವಾವ ತೇಜಸೋ ಭೂಯಾನಾಕಾಶೇ ವೈ ಸೂರ್ಯಾಚನ್ದ್ರಮಸಾವುಭೌ ವಿದ್ಯುನ್ನಕ್ಷತ್ರಾಣ್ಯಗ್ನಿರಾಕಾಶೇನಾಹ್ವಯತ್ಯಾಕಾಶೇನ ಶೃಣೋತ್ಯಾಕಾಶೇನ ಪ್ರತಿಶೃಣೋತ್ಯಾಕಾಶೇ ರಮತ ಆಕಾಶೇ ನ ರಮತ ಆಕಾಶೇ ಜಾಯತ ಆಕಾಶಮಭಿಜಾಯತ ಆಕಾಶಮುಪಾಸ್ಸ್ವೇತಿ ॥ ೭.೧೨.೧ ॥

ಸ ಯ ಆಕಾಶಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತ ಆಕಾಶವತೋ ವೈ ಸ ಲೋಕಾನ್ಪ್ರಕಾಶವತೋಽಸಂಬಾಧಾನುರುಗಾಯವತೋಽಭಿಸಿಧ್ಯತಿ ಯಾವದಾಕಾಶಸ್ಯ ಗತಂ ತತ್ರಾಸ್ಯ ಯಥಾಕಾಮಚಾರೋ ಭವತಿ ಯ ಆಕಾಶಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇಽಸ್ತಿ ಭಗವ ಆಕಾಶಾದ್ಭೂಯ ಇತಿ ಆಕಾಶಾದ್ವಾವ ಭೂಯೋಽಸ್ತೀತಿ ತನ್ಮೇ ಭಗವಾನ್ಬ್ರವೀತ್ವಿತಿ ॥ ೭.೧೨.೨ ॥ ॥ ಇತಿ ದ್ವಾದಶಃ ಖಣ್ಡಃ ॥

ಸ್ಮರೋ ವಾವಾಕಾಶಾದ್ಭೂಯಸ್ತಸ್ಮಾದ್ಯದ್ಯಪಿ ಬಹವ ಆಸೀರನ್ನ ಸ್ಮರನ್ತೋ ನೈವ ತೇ ಕಂಚನ ಶೃಣುಯುರ್ನ ಮನ್ವೀರನ್ನ ವಿಜಾನೀರನ್ಯದಾ ವಾವ ತೇ ಸ್ಮರೇಯುರಥ ಶೃಣುಯುರಥ ಮನ್ವೀರನ್ನಥ ವಿಜಾನೀರನ್ಸ್ಮರೇಣ ವೈ ಪುತ್ರಾನ್ವಿಜಾನಾತಿ ಸ್ಮರೇಣ ಪಶೂನ್ಸ್ಮರಮುಪಾಸ್ಸ್ವೇತಿ ॥ ೭.೧೩.೧ ॥

ಸ ಯಃ ಸ್ಮರಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇ ಯಾವತ್ಸ್ಮರಸ್ಯ ಗತಂ ತತ್ರಾಸ್ಯ ಯಥಾಕಾಮಚಾರೋ ಭವತಿ ಯಃ ಸ್ಮರಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇಽಸ್ತಿ ಭಗವಃ ಸ್ಮರಾದ್ಭೂಯ ಇತಿ ಸ್ಮರಾದ್ವಾವ ಭೂಯೋಽಸ್ತೀತಿ ತನ್ಮೇ ಭಗವಾನ್ಬ್ರವೀತ್ವಿತಿ ॥ ೭.೧೩.೨ ॥ ॥ ಇತಿ ತ್ರಯೋದಶಃ ಖಣ್ಡಃ ॥

ಆಶಾ ವಾವ ಸ್ಮರಾದ್ಭೂಯಸ್ಯಾಶೇದ್ಧೋ ವೈ ಸ್ಮರೋ ಮನ್ತ್ರಾನಧೀತೇ ಕರ್ಮಾಣಿ ಕುರುತೇ ಪುತ್ರಾಂಶ್ಚ ಪಶೂಂಶ್ಚೇಚ್ಛತ ಇಮಂ ಚ ಲೋಕಮಮುಂ ಚೇಚ್ಛತ ಆಶಾಮುಪಾಸ್ಸ್ವೇತಿ ॥ ೭.೧೪.೧ ॥

ಸ ಯ ಆಶಾಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತ ಆಶಯಾಸ್ಯ ಸರ್ವೇ ಕಾಮಾಃ ಸಮೃಧ್ಯನ್ತ್ಯಮೋಘಾ ಹಾಸ್ಯಾಶಿಷೋ ಭವನ್ತಿ ಯಾವದಾಶಾಯಾ ಗತಂ ತತ್ರಾಸ್ಯ ಯಥಾಕಾಮಚಾರೋ ಭವತಿ ಯ ಆಶಾಂ ಬ್ರಹ್ಮೇತ್ಯುಪಾಸ್ತೇಽಸ್ತಿ ಭಗವ ಆಶಾಯಾ ಭೂಯ ಇತ್ಯಾಶಾಯಾ ವಾವ ಭೂಯೋಽಸ್ತೀತಿ ತನ್ಮೇ ಭಗವಾನ್ಬ್ರವೀತ್ವಿತಿ ॥ ೭.೧೪.೨ ॥ ॥ ಇತಿ ಚತುರ್ದಶಃ ಖಣ್ಡಃ ॥

ಪ್ರಾಣೋ ವಾ ಆಶಾಯಾ ಭೂಯಾನ್ಯಥಾ ವಾ ಅರಾ ನಾಭೌ ಸಮರ್ಪಿತಾ ಏವಮಸ್ಮಿನ್ಪ್ರಾಣೇ ಸರ್ವಂಸಮರ್ಪಿತಂ ಪ್ರಾಣಃ ಪ್ರಾಣೇನ ಯಾತಿ ಪ್ರಾಣಃ ಪ್ರಾಣಂ ದದಾತಿ ಪ್ರಾಣಾಯ ದದಾತಿ ಪ್ರಾಣೋ ಹ ಪಿತಾ ಪ್ರಾಣೋ ಮಾತಾ ಪ್ರಾಣೋ ಭ್ರಾತಾ ಪ್ರಾಣಃ ಸ್ವಸಾ ಪ್ರಾಣ ಆಚಾರ್ಯಃ ಪ್ರಾಣೋ ಬ್ರಾಹ್ಮಣಃ ॥ ೭.೧೫.೧ ॥

Prāṇaḥ vāva āśāyāḥ bhūyān, prāṇa [the vital force] is certainly superior to hope
yathā vai arāḥ, just as the spokes
nābhau samarpitāḥ, are attached to the hub
evam, in the same way
asmin prāṇe, on this prāṇa
sarvarn, all this
samarpitam, are resting
prāṇaḥ prāṇena yāti, prāṇa works by its own power
prāṇaḥ prāṇam dadāti, prāṇa gives prāṇa
prāṇāya, to prāṇa
dadāti, [and again] gives
prāṇaḥ ha pitā, prāṇa is the father
prāṇaḥ mātā, prāṇa is the mother

note Prāṇa, the vital force, is superior to hope. Suppose you are dead. Can hope do anything for you then? You must have life. If you are not living then there can be no hope, no memory—nothing. The Upaniṣad says that prāṇa is the resting place of everything. It is like a wheel with its spokes. All the spokes are fixed on the hub of the wheel. Similarly, my mind and my organs are all fixed on prāṇa. My eyes are very powerful, but if I am dead they may still be intact but they cannot see. Prāṇa functions on the individual level in you, in me, in plants and insects and animals. But we represent only a small portion of this life force, because prāṇa also functions on the cosmic level. On the cosmic level prāṇa is Hiraṇyagarbha, the first manifestation of Brahman. The whole cosmos is governed and activated by prāṇa. Brahman is beyond thought and If I stop breathing my body and organs can no longer function, and eventually they disintegrate. Similarly, if the cosmic life force withdraws itself from this universe, everything comes to a halt. The sun does not shine; the air does not blow. The whole life process comes to a standstill. We see so many beings around us. Someone is your mother, someone your father, someone your brother, someone your sister, but they are all prāṇa. Prāṇa is in the form of your mother. Prāṇa is in the form of your father, or your sister, or your teacher, and so on. Our family, society, the entire humanity, all living beings—all are prāṇa in different forms. Prāṇa takes various forms and then assumes different relationships.

ಸ ಯದಿ ಪಿತರಂ ವಾ ಮಾತರಂ ವಾ ಭ್ರಾತರಂ ವಾ ಸ್ವಸಾರಂ ವಾಚಾರ್ಯಂ ವಾ ಬ್ರಾಹ್ಮಣಂ ವಾ ಕಿಂಚಿದ್ಭೃಶಮಿವ ಪ್ರತ್ಯಾಹ ಧಿಕ್ತ್ವಾಸ್ತ್ವಿತ್ಯೇವೈನಮಾಹುಃ ಪಿತೃಹಾ ವೈ ತ್ವಮಸಿ ಮಾತೃಹಾ ವೈ ತ್ವಮಸಿ ಭ್ರಾತೃಹಾ ವೈ ತ್ವಮಸಿ ಸ್ವಸೃಹಾ ವೈ ತ್ವಮಸ್ಯಾಚಾರ್ಯಹಾ ವೈ ತ್ವಮಸಿ ಬ್ರಾಹ್ಮಣಹಾ ವೈ ತ್ವಮಸೀತಿ ॥ ೭.೧೫.೨ ॥

ಅಥ ಯದ್ಯಪ್ಯೇನಾನುತ್ಕ್ರಾನ್ತಪ್ರಾಣಾಞ್ಛೂಲೇನ ಸಮಾಸಂ ವ್ಯತಿಷಂದಹೇನ್ನೈವೈನಂ ಬ್ರೂಯುಃ ಪಿತೃಹಾಸೀತಿ ನ ಮಾತೃಹಾಸೀತಿ ನ ಭ್ರಾತೃಹಾಸೀತಿ ನ ಸ್ವಸೃಹಾಸೀತಿ ನಾಚಾರ್ಯಹಾಸೀತಿ ನ ಬ್ರಾಹ್ಮಣಹಾಸೀತಿ ॥ ೭.೧೫.೩ ॥

ಪ್ರಾಣೋ ಹ್ಯೇವೈತಾನಿ ಸರ್ವಾಣಿ ಭವತಿ ಸ ವಾ ಏಷ ಏವಂ ಪಶ್ಯನ್ನೇವಂ ಮನ್ವಾನ ಏವಂ ವಿಜಾನನ್ನತಿವಾದೀ ಭವತಿ ತಂ ಚೇದ್ಬ್ರೂಯುರತಿವಾದ್ಯಸೀತ್ಯತಿವಾದ್ಯಸ್ಮೀತಿ ಬ್ರೂಯಾನ್ನಾಪಹ್ನುವೀತ ॥ ೭.೧೫.೪ ॥ ॥ ಇತಿ ಪಞ್ಚದಶಃ ಖಣ್ಡಃ ॥

ಏಷ ತು ವಾ ಅತಿವದತಿ ಯಃ ಸತ್ಯೇನಾತಿವದತಿ ಸೋಽಹಂ ಭಗವಃ ಸತ್ಯೇನಾತಿವದಾನೀತಿ ಸತ್ಯಂ ತ್ವೇವ ವಿಜಿಜ್ಞಾಸಿತವ್ಯಮಿತಿ ಸತ್ಯಂ ಭಗವೋ ವಿಜಿಜ್ಞಾಸ ಇತಿ ॥ ೭.೧೬.೧ ॥ ॥ ಇತಿ ಷೋಡಶಃ ಖಣ್ಡಃ ॥

Eṣaḥ, this [person]
tu, but
vai ativadati, is truly an ativādī
yaḥ, who
satyena ativadati, who speaks of Truth after having known the Truth
bhagavaḥ, sir
saḥ aham, as I am that [i.e., one who is unhappy]
satyena ativadāni iti, I want to be an ativādī by knowing the Truth
satyam tu eva vijijñāsitavyam iti, but Truth must be thoroughly enquired into
bhagavaḥ, sir
satyam vijijñāse iti, I wish to thoroughly enquire into Truth. Iti ṣoḍaśaḥ khaṇḍaḥ, here ends the sixteenth section.

note Hearing Sanatkumāra’s words about prāṇa, Nārada concluded that prāṇa is everything, that it is the ultimate. Thinking he was now an ativādī, he kept quiet. He did not make any further enquiries. Sanatkumāra understood, however, and told him: ‘No, you do not know it yet. This is not the ultimate. This is not Brahman. Prāṇa is a manifestation of Brahman but not Brahman itself. In order to know Brahman one must know the Truth.’ That is to say, one must know the meaning behind the words. You may speak of God, but have you seen God yourself? If you have not seen him, if you have not realized him, what right have you got to talk about him? You are like a blind man trying to lead another blind man. Have you yourself realized the Truth?—that is the criterion. You must have direct experience of the Truth—not just some information you have picked up from books or from other people. It must be a-parokṣa—that is, not through another source. It must be direct, personal, immediate. Nārada immediately understood his mistake and with great humility asked to learn the Truth. This spirit of humility is very important. As Sri Ramakrishna says, water cannot accumulate in a high place. It always runs down to a low place. Similarly, good qualities cannot remain in a proud person. They will soon run off. Only in a humble person can they be retained. If you are humble the teacher will be glad to teach you. So also, a good teacher will never say: ‘I am supreme. I know everything.’

ಯದಾ ವೈ ವಿಜಾನಾತ್ಯಥ ಸತ್ಯಂ ವದತಿ ನಾವಿಜಾನನ್ಸತ್ಯಂ ವದತಿ ವಿಜಾನನ್ನೇವ ಸತ್ಯಂ ವದತಿ ವಿಜ್ಞಾನಂ ತ್ವೇವ ವಿಜಿಜ್ಞಾಸಿತವ್ಯಮಿತಿ ವಿಜ್ಞಾನಂ ಭಗವೋ ವಿಜಿಜ್ಞಾಸ ಇತಿ ॥ ೭.೧೭.೧ ॥ ॥ ಇತಿ ಸಪ್ತದಶಃ ಖಣ್ಡಃ ॥

ಯದಾ ವೈ ಮನುತೇಽಥ ವಿಜಾನಾತಿ ನಾಮತ್ವಾ ವಿಜಾನಾತಿ ಮತ್ವೈವ ವಿಜಾನಾತಿ ಮತಿಸ್ತ್ವೇವ ವಿಜಿಜ್ಞಾಸಿತವ್ಯೇತಿ ಮತಿಂ ಭಗವೋ ವಿಜಿಜ್ಞಾಸ ಇತಿ ॥ ೭.೧೮.೧ ॥ ॥ ಇತಿ ಅಷ್ಟಾದಶಃ ಖಣ್ಡಃ ॥

Yadā vai manute, when one learns to think well
atha vijānāti, then one can know deeply
amatvā, without applying the mind
na vijānāti, one cannot know deeply
matvā eva vijānāti, a person knows deeply when he thinks deeply
matiḥ tu eva vijijñāsitavya iti, but one must want to know how to think well
bhagavaḥ, sir
matim vijijñāse iti, I want to know what this thinking is. Iti aṣṭādaśaḥ khaṇḍaḥ, here ends the eighteenth section.

note How do we know something? We know it by applying our mind—that is, by concentrating our mind on it. Swami Turiyananda used to say that if you continue reading the Gītā with a concentrated mind, then whenever you read it new meanings will unfold, meanings which you never suspected. Sanatkumāra says that without applying your mind seriously, you will not understand what you are studying. At Belur Math, Swamiji used to have the monks debate on different issues. One person would say something, and another would contradict him. When two people debate about something, they both get excited and the heat rises. As one of the monks used to say, ‘When there is some heat there will also be some light.’ Debating is like churning milk. As you chum the milk the cream gradually begins to appear. So also, when there is a debate, truth gradually comes to the surface. Suppose you have a thorn stuck in your foot. What do you do? As Sri Ramakrishna used to say, you take another thorn and use it to remove the first thorn. Then you throw away both. Similarly, you have to use your mind to go beyond the mind. Vedānta says that Truth is within you. But you must first hear about it from a teacher. Then you must reflect on it. Think over it again and again: ‘What does this mean? How can I be one with Brahman?’ You go on questioning, searching for the real meaning of the, words. After that you must deeply meditate on it. Then only the real meaning dawns on you. It comes as if in a flash. What else is this mind for? If we don’t think, we are as good as dead. Human beings are superior Śaṅkara gives a wonderful definition of reflection. He says it means having great love for the subject being considered.

ಯದಾ ವೈ ಶ್ರದ್ದಧಾತ್ಯಥ ಮನುತೇ ನಾಶ್ರದ್ದಧನ್ಮನುತೇ ಶ್ರದ್ದಧದೇವ ಮನುತೇ ಶ್ರದ್ಧಾ ತ್ವೇವ ವಿಜಿಜ್ಞಾಸಿತವ್ಯೇತಿ ಶ್ರದ್ಧಾಂ ಭಗವೋ ವಿಜಿಜ್ಞಾಸ ಇತಿ ॥ ೭.೧೯.೧ ॥ ॥ ಇತಿ ಏಕೋನವಿಂಶತಿತಮಃ ಖಣ್ಡಃ ॥

Yadā vai śraddadhāti, when a person has respect [for something or someone—or faith in something or someone]
atha manute, then he thinks deeply [of that thing or person]
aśraddadhat, if there is no respect
na manute, he does not think deeply
śraddadhat eva manute, one thinks deeply when one has respect
śraddhā tu eva vijijñāsitavya iti, but one must try to have this respect
śraddhām bhagavaḥ vijijñāse iti, sir, I want to have this respect. Iti ekonaviṃśaḥ khaṇḍaḥ, here ends the nineteenth section.

note Reflecting is good, but one should do it with śraddhā, faith. Śraddhā also means respect. For instance, if my guru tells me something, I know it must be true because I know he will never mislead me. When you go to a guru you should have faith in what he says. Then later you will get the confirmation of what he has taught you from within, and at that point your own mind becomes the guru. But to begin with you must have respect for what the guru says. This does not mean, however, that you cannot ask him questions. You have every right to have things clarified. But if you say, ‘Well, after all, this person knows nothing; he is just trying to fool me,’ and so on, then you will never get anywhere. Rather, one must listen with an open mind, thinking, ‘This person is held in high respect, so I will listen and I will study.’ Ramakrishna, for instance, made many statements which some of his disciples, such as Swami Vivekananda, had difficulty accepting, so they would question him and argue. And Ramakrishna would welcome their questions and arguments. Others would protest and say, ‘When Ramakrishna has said something, why not accept it?’ But Ramakrishna would reply, ‘No, let them question.’ It was because their enquiry was done with śraddhā, respect, and with a keen desire to know. Suppose you don’t have śraddhā. Then you would not care. You would not even give a moment’s thought to finding out the Truth. Only when you have śraddhā can you go on thinking and reflecting on it.

ಯದಾ ವೈ ನಿಸ್ತಿಷ್ಠತ್ಯಥ ಶ್ರದ್ದಧಾತಿ ನಾನಿಸ್ತಿಷ್ಠಞ್ಛ್ರದ್ದಧಾತಿ ನಿಸ್ತಿಷ್ಠನ್ನೇವ ಶ್ರದ್ದಧಾತಿ ನಿಷ್ಠಾ ತ್ವೇವ ವಿಜಿಜ್ಞಾಸಿತವ್ಯೇತಿ ನಿಷ್ಠಾಂ ಭಗವೋ ವಿಜಿಜ್ಞಾಸ ಇತಿ ॥ ೭.೨೦.೧ ॥ ॥ ಇತಿ ವಿಂಶತಿತಮಃ ಖಣ್ಡಃ ॥

ಯದಾ ವೈ ಕರೋತ್ಯಥ ನಿಸ್ತಿಷ್ಠತಿ ನಾಕೃತ್ವಾ ನಿಸ್ತಿಷ್ಠತಿ ಕೃತ್ವೈವ ನಿಸ್ತಿಷ್ಠತಿ ಕೃತಿಸ್ತ್ವೇವ ವಿಜಿಜ್ಞಾಸಿತವ್ಯೇತಿ ಕೃತಿಂ ಭಗವೋ ವಿಜಿಜ್ಞಾಸ ಇತಿ ॥ ೭.೨೧.೧ ॥ ॥ ಇತಿ ಏಕವಿಂಶಃ ಖಣ್ಡಃ ॥

ಯದಾ ವೈ ಸುಖಂ ಲಭತೇಽಥ ಕರೋತಿ ನಾಸುಖಂ ಲಬ್ಧ್ವಾ ಕರೋತಿ ಸುಖಮೇವ ಲಬ್ಧ್ವಾ ಕರೋತಿ ಸುಖಂ ತ್ವೇವ ವಿಜಿಜ್ಞಾಸಿತವ್ಯಮಿತಿ ಸುಖಂ ಭಗವೋ ವಿಜಿಜ್ಞಾಸ ಇತಿ ॥ ೭.೨೨.೧ ॥ ॥ ಇತಿ ದ್ವಾವಿಂಶಃ ಖಣ್ಡಃ ॥

ಯೋ ವೈ ಭೂಮಾ ತತ್ಸುಖಂ ನಾಲ್ಪೇ ಸುಖಮಸ್ತಿ ಭೂಮೈವ ಸುಖಂ ಭೂಮಾ ತ್ವೇವ ವಿಜಿಜ್ಞಾಸಿತವ್ಯ ಇತಿ ಭೂಮಾನಂ ಭಗವೋ ವಿಜಿಜ್ಞಾಸ ಇತಿ ॥ ೭.೨೩.೧ ॥ ॥ ಇತಿ ತ್ರಯೋವಿಂಶಃ ಖಣ್ಡಃ ॥

Yaḥ vai bhūmā, that which is infinite [lit., big, or the biggest]
tat sukham, that is happiness
na alpe sukham asti, there is no happiness in the finite [small]
bhūmā eva sukham, happiness is only in the infinite
bhūmā tu eva vijijñāsitavyaḥ iti, but one must try to understand the true nature of the infinite
bhūmānam bhagavaḥ vijijñāse iti, sir, I want to understand the true nature of the infinite. Iti trayoviṃśaḥ khaṇḍaḥ, here ends the twenty-third section.

note If you attain bhūmā, then you have real happiness. What is bhūmā? It is Brahman. It is the biggest. It is infinite. Something is infinite when it is without any limitations in terms of time and space. Even our own lives are limited. We were born at a certain point in time and we shall live for a certain span of time. It may be for a hundred years or it may be less, but the body will not last forever. Then why should we bother about God or Brahman or something that is said to be infinite? Because we want to be happy. Perhaps you are very fond of sweets and enjoy eating them. But when you have finished eating them your joy is gone. Moreover, if you eat too many then you become sick and are miserable. Only in the infinite is there real joy, real happiness, real peace—peace that is constant, always there, and never disturbed. As Sanatkumāra says, ‘Na alpe sukham asti—there is no happiness in that which is small, limited, or short-lived.’ Śaṅkara says, anything that is finite causes tṛṣṇā, thirst—that is, it increases your desire for more. Whatever you get, you desire still more. Suppose you possess the whole world; even then you would not be happy. Therefore that which is finite is duḥkhabījam—the seed of unhappiness. As long as you are confined to the limited world of sense experience you can never be happy. You have to go beyond sense experience. When you attain the state of bhūmā you feel you have got everything you have ever wanted. As the Gītā says (VI.22): ‘Attaining that, one does not regard anything to be higher.’ Section Twenty-four

ಯತ್ರ ನಾನ್ಯತ್ಪಶ್ಯತಿ ನಾನ್ಯಚ್ಛೃಣೋತಿ ನಾನ್ಯದ್ವಿಜಾನಾತಿ ಸ ಭೂಮಾಥ ಯತ್ರಾನ್ಯತ್ಪಶ್ಯತ್ಯನ್ಯಚ್ಛೃಣೋತ್ಯನ್ಯದ್ವಿಜಾನಾತಿ ತದಲ್ಪಂ ಯೋ ವೈ ಭೂಮಾ ತದಮೃತಮಥ ಯದಲ್ಪಂ ತನ್ಮರ್ತ್ಯ್ಂ ಸ ಭಗವಃ ಕಸ್ಮಿನ್ಪ್ರತಿಷ್ಠಿತ ಇತಿ ಸ್ವೇ ಮಹಿಮ್ನಿ ಯದಿ ವಾ ನ ಮಹಿಮ್ನೀತಿ ॥ ೭.೨೪.೧ ॥

Yatra, where
na anyat paśyati, one sees nothing else
na anyat śṛṇoti, hears nothing else
na anyat vijānāti, knows nothing about other things
saḥ bhūmā, that is bhūmā [the infinite]
atha, but
yatra, where
anyat paśyati, one sees something else
anyat śṛṇoti, hears something else
anyat vijānāti, knows of something else
tat alpam, that is small [finite]
yaḥ vai bhūmā, that which is infinite
tat amṛtam, that is immortal
atha, but
yat alpam, that which is finite
tat martyam, that is mortal
bhagavaḥ, sir
kasmin saḥ pratiṣṭhitaḥ iti, on what does that [bhūmā] rest
sve mahimni, on its own power
yadi vā na mahimni iti, or not even on that power.

note At the level of bhūmā, the infinite, there is only bhūmā—nothing but bhūmā. And when you attain that level, you see nothing but bhūmā. If you see anything else, then you know at once it is alpa, finite. Suppose you are alone in a room with a hundred mirrors. What will you see? Only yourself—the same self multiplied a hundred times. But if you attain the state of bhūmā, or Brahman, this is just the experience you will have. You will see yourself everywhere—the same Self in all beings. We talk of love and compassion, but how can there be love unless there is a feeling of oneness? When you have this feeling of oneness, then if someone is in pain, you are also in pain. True love is possible only when we realize that ‘you’ and ‘I are one and the same. This is the supreme experience. Once at Dakshineswar two boatmen were having a quarrel and one of them started beating the other. Ramakrishna saw it from a distance and felt as if he were being beaten. Even the marks of the beating were seen on his body. Another day he saw someone walking on some grass, and he felt that the person was stepping on him. When Ramakrishna had throat cancer he could hardly eat a thing. One day some of his disciples went to him and begged him to ask Mother Kali to cure him. Ramakrishna replied that he could not ask such a thing from her, that he depended totally on her will. But the disciples would not let him alone. They pleaded again and again: ‘Do it for our sake.’ They could not bear to see him suffer. Finally Ramakrishna agreed to say something to the Mother. When the disciples came back to him later to ask if he had talked to the Mother, Ramakrishna said, ‘I told Mother that I could not eat because of the pain in my throat, and I asked her to allow me to eat something.’ ‘What did she say?’ they asked. Ramakrishna replied: ‘She showed me all of you, and then she said, “But you are eating through so many mouths.” I was ashamed and could not utter another word.’ There is a story about Ganesh and his mother Parvati. Once when Ganesh was playing with a cat, he became very rough and beat it. Later, when he went to his mother, he noticed wounds all over her body. Ganesh was alarmed and asked, ‘Who has beaten you, Mother?’ Parvati replied: ‘Son, you have done this. You beat the cat, but I am also in the cat. If you hurt the cat you hurt me too.’ The Vedāntic idea is that the same Self is everywhere. It is the same consciousness. In some cases that consciousness is more manifest, and in other cases it is less, but it is the same Self permeating everything. From a tiny atom to the whole cosmos, it is all one. The difference is only in the degree of manifestation. Where there is duality there is conflict, so we must beware of the finite. We must beware of limiting ourselves to our own body. That is the small ‘I’. The body will die, and you think you will die. But if you are one with bhūmā, you are immortal. Nārada is a very intelligent person. He asks: ‘There is this bhūmā. But who or what supports it?’ Sanatkumāra replies: ‘Bhūmā is self-sufficient. It supports itself. In fact, there is nothing besides bhūmā to speak of supporting or not supporting. There is just one. If there are two things, then only does the question of supporting arise.’

ಗೋಅಶ್ವಮಿಹ ಮಹಿಮೇತ್ಯಾಚಕ್ಷತೇ ಹಸ್ತಿಹಿರಣ್ಯಂ ದಾಸಭಾರ್ಯಂ ಕ್ಷೇತ್ರಾಣ್ಯಾಯತನಾನೀತಿ ನಾಹಮೇವಂ ಬ್ರವೀಮಿ ಬ್ರವೀಮೀತಿ ಹೋವಾಚಾನ್ಯೋಹ್ಯನ್ಯಸ್ಮಿನ್ಪ್ರತಿಷ್ಠಿತ ಇತಿ ॥ ೭.೨೪.೨ ॥ ॥ ಇತಿ ಚತುರ್ವಿಂಶಃ ಖಣ್ಡಃ ॥

ಸ ಏವಾಧಸ್ತಾತ್ಸ ಉಪರಿಷ್ಟಾತ್ಸ ಪಶ್ಚಾತ್ಸ ಪುರಸ್ತಾತ್ಸ ದಕ್ಷಿಣತಃ ಸ ಉತ್ತರತಃ ಸ ಏವೇದಂ ಸರ್ವಮಿತ್ಯಥಾತೋಽಹಂಕಾರಾದೇಶ ಏವಾಹಮೇವಾಧಸ್ತಾದಹಮುಪರಿಷ್ಟಾದಹಂ ಪಶ್ಚಾದಹಂ ಪುರಸ್ತಾದಹಂ ದಕ್ಷಿಣತೋಽಹಮುತ್ತರತೋಽಹಮೇವೇದಂ ಸರ್ವಮಿತಿ ॥ ೭.೨೫.೧ ॥

Saḥ, that [bhūmā]
eva adhastāt, is down below
saḥ upariṣṭāt, that is up above
saḥ paścāt, that is behind
saḥ purastāt, that is in front
saḥ dakṣiṇataḥ, that is to the right
saḥ uttarataḥ, that is to the left
saḥ eva idam sarvam iti, it is truly all this
atha ataḥ, next
ahaṅkāra ādeśaḥ eva, the instruction regarding one’s own identity
aham eva adhastāt, I am down below
aham upariṣṭāt, I am up above
aham paścāt, I am behind
aham purastāt, I am in front
aham dakṣiṇataḥ, I am to the right
aham uttarataḥ, I am to the left
aham eva idam sarvam iti, I am truly all this.

note Our Self is the Self of all. Our Self is in the sky, in the air, in the water, in the tiny insect, and in the biggest animal. It is all-embracing, everywhere, in every being, in everything. It is Existence itself. Imagine that the whole cosmos is a vast ocean, and in that ocean there are waves. Some of the waves are huge and some of them are very small, maybe only ripples. But it is the same water. Similarly, there is one Existence, but we see diversity. This diversity, however, is only in name and form. It is not real. Underlying the diversity is one Existence, and that Existence is our own Self. This is not just an intellectual theory. There are great saints who have actually experienced this. They say, suppose you throw a stone into the middle of a lake. Immediately the water surrounding the spot where you have thrown the stone becomes disturbed. Then gradually you discover that the entire mass of water is disturbed. Similarly, if someone is in pain somewhere, then you also are in pain. You may have noticed that if you play a stringed instrument in a room where there are other stringed instruments, you will find that sounds are coming from the other instruments. The sound vibration from one will affect the others. Swami Vivekananda had many such experiences. Once one of his brother disciples found him pacing back and forth outside his room at midnight. The brother disciple asked Swamiji why he was not sleeping, and Swamiji replied that he had suddenly woken up with the feeling that something terrible had just happened, that a great calamity had just happened somewhere. The next day when the newspaper arrived people found that there had been a terrible volcanic eruption that night in a certain place, and many people had died. A great person has that kind of sensitivity, because he feels that there is just one heart, one mind, one consciousness. What you think, he thinks. If you are suffering, he can at once see it when he looks at you. You may ask, ‘Is it possible for me to identify myself with everything?’ The scriptures say, ‘Yes, it is possible.’ Now you think of yourself as small, as alpa. You think you are an individual and separate from others. But when you identify yourself with the cosmos, you become bhūmā, infinite. Swamiji once said, suppose you are a small drop of water in a cloud in the sky. Then one day it rains. You start falling towards the ocean, and you cry, ‘Oh, I am lost, I am lost!’ But what happens when you reach the ocean? You are no longer a tiny drop. You are one with the vast ocean. It is the sense of separateness that makes us feel we are small. Then we become jealous of each other or afraid of others, and because of this we are unhappy. Vedānta says, when you have the feeling that you are one with the whole cosmos, that you alone exist, then you will be happy. It is all a question of how you think of yourself. The Upaniṣad says here to think: ‘I am below. I am above. I am everywhere. I am everything.’ Many people have a hint of this experience at some time or other in their life. For instance, you may have seen someone in terrible pain. Maybe you didn’t even know the person, yet at the very sight of that person’s suffering, you felt that you were suffering. Though physically you were not affected, still you felt the pain. A human being’s development towards this sense of oneness is the sign of real progress. This is not to deny differences among us, however. Of course there are differences. Differences are accepted. They are natural. We would not like uniformity. But the differences are only minor details. Now we may think, ‘I am short and that person is tall.’ But when we begin to look at things as a whole, then we shall see that we are everywhere. Then we will think: ‘Sometimes I am tall, and sometimes I am short.’ Instead of thinking, ‘Some people are very bright and others are dull,’ we will think: ‘The bright person is me, and the dull person is also me. All are me in different forms.’ As long as you think you are separate from others, you will sometimes be good to others and sometimes be very selfish and not care about others. And even when you do something for others, you will do it only out of a temporary sense of pity. But when you feel your identity with others you never lose that feeling of oneness, and then there is never any room for selfishness. “Aham eva idam sarvam”—I am all this. Idam means ‘this.’ It is this physical world, this empirical world. It is all that you see and feel. It is the world of sense experience. We think we know this world, but in reality we do not. You may say something is hard, but to me it may be soft. You may say something looks red, but I may see it as orange. This is the nature of this world. No two people have the same experience of it. Yet, the Upaniṣad says, behind this world of sense experience is bhūmā. It is the same Self everywhere, in different forms and with different names.

ಅಥಾತ ಆತ್ಮಾದೇಶ ಏವಾತ್ಮೈವಾಧಸ್ತಾದಾತ್ಮೋಪರಿಷ್ಟಾದಾತ್ಮಾ ಪಶ್ಚಾದಾತ್ಮಾ ಪುರಸ್ತಾದಾತ್ಮಾ ದಕ್ಷಿಣತ ಆತ್ಮೋತ್ತರತ ಆತ್ಮೈವೇದಂ ಸರ್ವಮಿತಿ ಸ ವಾ ಏಷ ಏವಂ ಪಶ್ಯನ್ನೇವಂ ಮನ್ವಾನ ಏವಂ ವಿಜಾನನ್ನಾತ್ಮರತಿರಾತ್ಮಕ್ರೀಡ ಆತ್ಮಮಿಥುನ ಆತ್ಮಾನನ್ದಃ ಸ ಸ್ವರಾಡ್ಭವತಿ ತಸ್ಯ ಸರ್ವೇಷು ಲೋಕೇಷು ಕಾಮಚಾರೋ ಭವತಿ ಅಥ ಯೇಽನ್ಯಥಾತೋ ವಿದುರನ್ಯರಾಜಾನಸ್ತೇ ಕ್ಷಯ್ಯಲೋಕಾ ಭವನ್ತಿ ತೇಷಾಂ ಸರ್ವೇಷು ಲೋಕೇಷ್ವಕಾಮಚಾರೋ ಭವತಿ ॥ ೭.೨೫.೨ ॥ ॥ ಇತಿ ಪಞ್ಚವಿಂಶಃ ಖಣ್ಡಃ ॥

Atha ataḥ, next
ātmādeśaḥ eva, the instruction regarding the Self
ātmā eva adhastāt, the Self is down below
ātmā upariṣṭāt, the Self is up above
ātmā paścāt, the Self is behind
ātmā purastāt, the Self is in front
ātmā dakṣiṇataḥ, the Self is to the right
ātmā uttarataḥ, the Self is to the left
ātmā eva idam sarvam iti, the Self is truly all this
saḥ vai eṣaḥ, that [worshipper] who
evam paśyan, sees in this way
evam manvānaḥ, thinks in this way
evam vijānan, knows in this way
ātmaratiḥ, has love for the Self
ātmakrīḍah, sports with the Self
ātmamithunaḥ, enjoys the company of the Self
ātmānandaḥ, has joy in the Self
saḥ svarāṭ bhavati, he becomes supreme [a sovereign]
sarveṣu lokeṣu, in all the worlds
tasya kāmacāraḥ bhavati, he can go about as he likes
atha, then
ye, those who
anyatha ataḥ vidaḥ, know otherwise
anyarājānaḥ, are under the control of others
te kṣayyalokāḥ bhavanti, they live in worlds that are not permanent
sarveṣu lokeṣu, in all the worlds
teṣām akāmacāraḥ bhavati, he cannot move about as he likes. Iti pañcaviṃśaḥ khaṇḍaḥ, here ends the twenty-fifth section.

note The Upaniṣad says, you see yourself in all that exists. When you have the experience, ‘I am infinite, I am one with all,’ then there is no duality. You enjoy your own Self. Normally we look for friends so we can enjoy ourselves in their company. But when you realize bhūmā, you don’t need any companions. You know that everything is within and not outside. Now we are so dependent on things outside. If someone is harsh to us we feel bad, and if someone is good to us we are happy. Similarly, we may be addicted to cigarettes and are miserable if we don’t get them. So our happiness always depends on external conditions. Where is our freedom? This is not freedom. We are simply beggars. A free soul, however, is always happy within himself. He is not bothered by external conditions. Sri Ramakrishna was not dependent on anyone or anything. Once some servants came to him and told him that the owner of the temple garden said he must leave immediately. Sri Ramakrishna at once got up and started walking out of the temple compound, just as he was. He did not stop to pack anything or take a second look at his room. He simply started leaving. The owner happened to see him leaving, and asked: ‘Sir, why are you leaving? I asked your nephew to leave, not you.’ Then Sri Ramakrishna replied, ‘Oh, you don’t want me to leave?’ and he immediately turned around and went back to his room as if nothing had happened. Suppose you enjoy a certain kind of music, but another person does not care for it. Why does this happen? It is because that music evokes in you a certain feeling or emotion which it does not evoke in the other person. The enjoyment is not in the music. It is within you. So also, sometimes you may sit and daydream, thinking of a pilgrimage you took in the Himalayas long back. You go on thinking and enjoying the memories even though the Himalayas are no longer in front of you. The enjoyment is totally within you. So when you realize your Self, you no longer need the world outside. In fact, it no longer exists for you. You alone exist. Some people may say this is selfishness, but it is not. Rather, your self has expanded. It has become all-embracing. It has become bhūmā. ‘Saḥ svarāṭ bhavati—he becomes a sovereign.’ When you attain sovereignty you no longer identify yourself with the body. You feel yourself to be one with the entire cosmos. This is the goal of life—to realize that there is only One which appears as many, with different names and forms. Section Twenty-six

ತಸ್ಯ ಹ ವಾ ಏತಸ್ಯೈವಂ ಪಶ್ಯತ ಏವಂ ಮನ್ವಾನಸ್ಯೈವಂ ವಿಜಾನತ ಆತ್ಮತಃ ಪ್ರಾಣ ಆತ್ಮತ ಆಶಾತ್ಮತಃ ಸ್ಮರ ಆತ್ಮತ ಆಕಾಶ ಆತ್ಮತಸ್ತೇಜ ಆತ್ಮತ ಆಪ ಆತ್ಮತ ಆವಿರ್ಭಾವತಿರೋಭಾವಾವಾತ್ಮತೋಽನ್ನಮಾತ್ಮತೋ ಬಲಮಾತ್ಮತೋ ವಿಜ್ಞಾನಮಾತ್ಮತೋ ಧ್ಯಾನಮಾತ್ಮತಶ್ಚಿತ್ತಮಾತ್ಮತಃ ಸಂಕಲ್ಪ ಆತ್ಮತೋ ಮನ ಆತ್ಮತೋ ವಾಗಾತ್ಮತೋ ನಾಮಾತ್ಮತೋ ಮನ್ತ್ರಾ ಆತ್ಮತಃ ಕರ್ಮಾಣ್ಯಾತ್ಮತ ಏವೇದಂಸರ್ವಮಿತಿ ॥ ೭.೨೬.೧ ॥

ತದೇಷ ಶ್ಲೋಕೋ ನ ಪಶ್ಯೋ ಮೃತ್ಯುಂ ಪಶ್ಯತಿ ನ ರೋಗಂ ನೋತ ದುಃಖತಾಂ ಸರ್ವಂ ಹ ಪಶ್ಯಃ ಪಶ್ಯತಿ ಸರ್ವಮಾಪ್ನೋತಿ ಸರ್ವಶ ಇತಿ ಸ ಏಕಧಾ ಭವತಿ ತ್ರಿಧಾ ಭವತಿ ಪಞ್ಚಧಾ ಸಪ್ತಧಾ ನವಧಾ ಚೈವ ಪುನಶ್ಚೈಕಾದಶಃ ಸ್ಮೃತಃ ಶತಂ ಚ ದಶ ಚೈಕಶ್ಚ ಸಹಸ್ರಾಣಿ ಚ ವಿಂಶತಿರಾಹಾರಶುದ್ಧೌ ಸತ್ತ್ವಶುದ್ಧೌ ಧ್ರುವಾ ಸ್ಮೃತಿಃ ಸ್ಮೃತಿಲಮ್ಭೇ ಸರ್ವಗ್ರನ್ಥೀನಾಂ ವಿಪ್ರಮೋಕ್ಷಸ್ತಸ್ಮೈ ಮೃದಿತಕಷಾಯಾಯ ತಮಸಸ್ಪಾರಂ ದರ್ಶಯತಿ ಭಗವಾನ್ಸನತ್ಕುಮಾರಸ್ತಂ ಸ್ಕನ್ದ ಇತ್ಯಾಚಕ್ಷತೇ ತಂ ಸ್ಕನ್ದ ಇತ್ಯಾಚಕ್ಷತೇ ॥ ೭.೨೬.೨ ॥ ॥ ಇತಿ ಷಡ್ವಿಂಶಃ ಖಣ್ಡಃ ॥ ॥ ಇತಿ ಸಪ್ತಮೋಽಧ್ಯಾಯಃ ॥

॥ ಅಷ್ಟಮೋಽಧ್ಯಾಯಃ ॥ ಅಥ ಯದಿದಮಸ್ಮಿನ್ಬ್ರಹ್ಮಪುರೇ ದಹರಂ ಪುಣ್ಡರೀಕಂ ವೇಶ್ಮ ದಹರೋಽಸ್ಮಿನ್ನನ್ತರಾಕಾಶಸ್ತಸ್ಮಿನ್ಯದನ್ತಸ್ತದನ್ವೇಷ್ಟವ್ಯಂ ತದ್ವಾವ ವಿಜಿಜ್ಞಾಸಿತವ್ಯಮಿತಿ ॥ ೮.೧.೧ ॥

ತಂ ಚೇದ್ಬ್ರೂಯುರ್ಯದಿದಮಸ್ಮಿನ್ಬ್ರಹ್ಮಪುರೇ ದಹರಂ ಪುಣ್ಡರೀಕಂ ವೇಶ್ಮ ದಹರೋಽಸ್ಮಿನ್ನನ್ತರಾಕಾಶಃ ಕಿಂ ತದತ್ರ ವಿದ್ಯತೇ ಯದನ್ವೇಷ್ಟವ್ಯಂ ಯದ್ವಾವ ವಿಜಿಜ್ಞಾಸಿತವ್ಯಮಿತಿ ಸ ಬ್ರೂಯಾತ್ ॥ ೮.೧.೨ ॥

ಯಾವಾನ್ವಾ ಅಯಮಾಕಾಶಸ್ತಾವಾನೇಷೋಽನ್ತರ್ಹೃದಯ ಅಕಾಶ ಉಭೇ ಅಸ್ಮಿನ್ದ್ಯಾವಾಪೃಥಿವೀ ಅನ್ತರೇವ ಸಮಾಹಿತೇ ಉಭಾವಗ್ನಿಶ್ಚ ವಾಯುಶ್ಚ ಸೂರ್ಯಾಚನ್ದ್ರಮಸಾವುಭೌ ವಿದ್ಯುನ್ನಕ್ಷತ್ರಾಣಿ ಯಚ್ಚಾಸ್ಯೇಹಾಸ್ತಿ ಯಚ್ಚ ನಾಸ್ತಿ ಸರ್ವಂ ತದಸ್ಮಿನ್ಸಮಾಹಿತಮಿತಿ ॥ ೮.೧.೩ ॥

ತಂ ಚೇದ್ಬ್ರೂಯುರಸ್ಮಿಂಶ್ಚೇದಿದಂ ಬ್ರಹ್ಮಪುರೇ ಸರ್ವಂ ಸಮಾಹಿತಂ ಸರ್ವಾಣಿ ಚ ಭೂತಾನಿ ಸರ್ವೇ ಚ ಕಾಮಾ ಯದೈತಜ್ಜರಾ ವಾಪ್ನೋತಿ ಪ್ರಧ್ವಂಸತೇ ವಾ ಕಿಂ ತತೋಽತಿಶಿಷ್ಯತ ಇತಿ ॥ ೮.೧.೪ ॥

ಸ ಬ್ರೂಯಾತ್ನಾಸ್ಯ ಜರಯೈತಜ್ಜೀರ್ಯತಿ ನ ವಧೇನಾಸ್ಯ ಹನ್ಯತ ಏತತ್ಸತ್ಯಂ ಬ್ರಹ್ಮಪುರಮಸ್ಮಿಕಾಮಾಃ ಸಮಾಹಿತಾಃ ಏಷ ಆತ್ಮಾಪಹತಪಾಪ್ಮಾ ವಿಜರೋ ವಿಮೃತ್ಯುರ್ವಿಶೋಕೋ ವಿಜಿಘತ್ಸೋಽಪಿಪಾಸಃ ಸತ್ಯಕಾಮಃ ಸತ್ಯಸಂಕಲ್ಪೋ ಯಥಾ ಹ್ಯೇವೇಹ ಪ್ರಜಾ ಅನ್ವಾವಿಶನ್ತಿ ಯಥಾನುಶಾಸನಮ್ ಯಂ ಯಮನ್ತಮಭಿಕಾಮಾ ಭವನ್ತಿ ಯಂ ಜನಪದಂ ಯಂ ಕ್ಷೇತ್ರಭಾಗಂ ತಂ ತಮೇವೋಪಜೀವನ್ತಿ ॥ ೮.೧.೫ ॥

ತದ್ಯಥೇಹ ಕರ್ಮಜಿತೋ ಲೋಕಃ ಕ್ಷೀಯತ ಏವಮೇವಾಮುತ್ರ ಪುಣ್ಯಜಿತೋ ಲೋಕಃ ಕ್ಷೀಯತೇ ತದ್ಯ ಇಹಾತ್ಮಾನಮನುವಿದ್ಯ ವ್ರಜನ್ತ್ಯೇತಾಂಶ್ಚ ಸತ್ಯಾನ್ಕಾಮಾಂಸ್ತೇಷಾಂ ಸರ್ವೇಷು ಲೋಕೇಷ್ವಕಾಮಚಾರೋ ಭವತ್ಯಥ ಯ ಇಹಾತ್ಮಾನಮನಿವುದ್ಯ ವ್ರಜನ್ತ್ಯೇತಂಶ್ಚ ಸತ್ಯಾನ್ಕಾಮಾಂಸ್ತೇಷಾಂ ಸರ್ವೇಷು ಲೋಕೇಷು ಕಾಮಚಾರೋ ಭವತಿ ॥ ೮.೧.೬ ॥ ॥ ಇತಿ ಪ್ರಥಮಃ ಖಣ್ಡಃ ॥

ಸ ಯದಿ ಪಿತೃಲೋಕಕಾಮೋ ಭವತಿ ಸಂಕಲ್ಪಾದೇವಾಸ್ಯ ಪಿತರಃ ಸಮುತ್ತಿಷ್ಠನ್ತಿ ತೇನ ಪಿತೃಲೋಕೇನ ಸಮ್ಪನ್ನೋ ಮಹೀಯತೇ ॥ ೮.೨.೧ ॥

ಅಥ ಯದಿ ಮಾತೃಲೋಕಕಾಮೋ ಭವತಿ ಸಂಕಲ್ಪಾದೇವಾಸ್ಯ ಮಾತರಃ ಸಮುತ್ತಿಷ್ಠನ್ತಿ ತೇನ ಮಾತೃಲೋಕೇನ ಸಮ್ಪನ್ನೋ ಮಹೀಯತೇ ॥ ೮.೨.೨ ॥

ಅಥ ಯದಿ ಭ್ರಾತೃಲೋಕಕಾಮೋ ಭವತಿ ಸಂಕಲ್ಪಾದೇವಾಸ್ಯ ಭ್ರಾತರಃ ಸಮುತ್ತಿಷ್ಠನ್ತಿ ತೇನ ಭ್ರಾತೃಲೋಕೇನ ಸಮ್ಪನ್ನೋ ಮಹೀಯತೇ ॥ ೮.೨.೩ ॥

ಅಥ ಯದಿ ಸ್ವಸೃಲೋಕಕಾಮೋ ಭವತಿ ಸಂಕಲ್ಪಾದೇವಾಸ್ಯ ಸ್ವಸಾರಃ ಸಮುತ್ತಿಷ್ಠನ್ತಿ ತೇನ ಸ್ವಸೃಲೋಕೇನ ಸಮ್ಪನ್ನೋ ಮಹೀಯತೇ ॥ ೮.೨.೪ ॥

ಅಥ ಯದಿ ಸಖಿಲೋಕಕಾಮೋ ಭವತಿ ಸಂಕಲ್ಪಾದೇವಾಸ್ಯ ಸಖಾಯಃ ಸಮುತ್ತಿಷ್ಠನ್ತಿ ತೇನ ಸಖಿಲೋಕೇನ ಸಮ್ಪನ್ನೋ ಮಹೀಯತೇ ॥ ೮.೨.೫ ॥

ಅಥ ಯದಿ ಗನ್ಧಮಾಲ್ಯಲೋಕಕಾಮೋ ಭವತಿ ಸಂಕಲ್ಪಾದೇವಾಸ್ಯ ಗನ್ಧಮಾಲ್ಯೇ ಸಮುತ್ತಿಷ್ಠತಸ್ತೇನ ಗನ್ಧಮಾಲ್ಯಲೋಕೇನ ಸಮ್ಪನ್ನೋ ಮಹೀಯತೇ ॥ ೮.೨.೬ ॥

ಅಥ ಯದ್ಯನ್ನಪಾನಲೋಕಕಾಮೋ ಭವತಿ ಸಂಕಲ್ಪಾದೇವಾಸ್ಯಾನ್ನಪಾನೇ ಸಮುತ್ತಿಷ್ಠತಸ್ತೇನಾನ್ನಪಾನಲೋಕೇನ ಸಮ್ಪನ್ನೋ ಮಹೀಯತೇ ॥ ೮.೨.೭ ॥

ಅಥ ಯದಿ ಗೀತವಾದಿತ್ರಲೋಕಕಾಮೋ ಭವತಿ ಸಂಕಲ್ಪಾದೇವಾಸ್ಯ ಗೀತವಾದಿತ್ರೇ ಸಮುತ್ತಿಷ್ಠತಸ್ತೇನ ಗೀತವಾದಿತ್ರಲೋಕೇನ ಸಮ್ಪನ್ನೋ ಮಹೀಯತೇ ॥ ೮.೨.೮ ॥

ಅಥ ಯದಿ ಸ್ತ್ರೀಲೋಕಕಾಮೋ ಭವತಿ ಸಂಕಲ್ಪಾದೇವಾಸ್ಯ ಸ್ತ್ರಿಯಃ ಸಮುತ್ತಿಷ್ಠನ್ತಿ ತೇನ ಸ್ತ್ರೀಲೋಕೇನ ಸಮ್ಪನ್ನೋ ಮಹೀಯತೇ ॥ ೮.೨.೯ ॥

ಯಂ ಯಮನ್ತಮಭಿಕಾಮೋ ಭವತಿ ಯಂ ಕಾಮಂ ಕಾಮಯತೇ ಸೋಽಸ್ಯ ಸಂಕಲ್ಪಾದೇವ ಸಮುತ್ತಿಷ್ಠತಿ ತೇನ ಸಮ್ಪನ್ನೋ ಮಹೀಯತೇ ॥ ೮.೨.೧೦ ॥ ॥ ಇತಿ ದ್ವಿತೀಯಃ ಖಣ್ಡಃ ॥

ತ ಇಮೇ ಸತ್ಯಾಃ ಕಾಮಾ ಅನೃತಾಪಿಧಾನಾಸ್ತೇಷಾಂ ಸತ್ಯಾನಾಂ ಸತಾಮನೃತಮಪಿಧಾನಂ ಯೋ ಯೋ ಹ್ಯಸ್ಯೇತಃ ಪ್ರೈತಿ ನ ತಮಿಹ ದರ್ಶನಾಯ ಲಭತೇ ॥ ೮.೩.೧ ॥

ಅಥ ಯೇ ಚಾಸ್ಯೇಹ ಜೀವಾ ಯೇ ಚ ಪ್ರೇತಾ ಯಚ್ಚಾನ್ಯದಿಚ್ಛನ್ನ ಲಭತೇ ಸರ್ವಂ ತದತ್ರ ಗತ್ವಾ ವಿನ್ದತೇಽತ್ರ ಹ್ಯಸ್ಯೈತೇ ಸತ್ಯಾಃ ಕಾಮಾ ಅನೃತಾಪಿಧಾನಾಸ್ತದ್ಯಥಾಪಿ ಹಿರಣ್ಯನಿಧಿಂ ನಿಹಿತಮಕ್ಷೇತ್ರಜ್ಞಾ ಉಪರ್ಯುಪರಿ ಸಞ್ಚರನ್ತೋ ನ ವಿನ್ದೇಯುರೇವಮೇವೇಮಾಃ ಸರ್ವಾಃ ಪ್ರಜಾ ಅಹರಹರ್ಗಚ್ಛನ್ತ್ಯ ಏತಂ ಬ್ರಹ್ಮಲೋಕಂ ನ ವಿನ್ದನ್ತ್ಯನೃತೇನ ಹಿ ಪ್ರತ್ಯೂಢಾಃ ॥ ೮.೩.೨ ॥

ಸ ವಾ ಏಷ ಆತ್ಮಾ ಹೃದಿ ತಸ್ಯೈತದೇವ ನಿರುಕ್ತಂ ಹೃದ್ಯಯಮಿತಿ ತಸ್ಮಾದ್ಧೃದಯಮಹರಹರ್ವಾ ಏವಂವಿತ್ಸ್ವರ್ಗಂ ಲೋಕಮೇತಿ ॥ ೮.೩.೩ ॥

ಅಥ ಯ ಏಷ ಸಮ್ಪ್ರಸಾದೋಽಸ್ಮಾಚ್ಛರೀರಾತ್ಸಮುತ್ಥಾಯ ಪರಂ ಜ್ಯೋತಿರುಪಸಮ್ಪದ್ಯ ಸ್ವೇನ ರೂಪೇಣಾಭಿನಿಷ್ಪದ್ಯತ ಏಷ ಆತ್ಮೇತಿ ಹೋವಾಚೈತದಮೃತಮಭಯಮೇತದ್ಬ್ರಹ್ಮೇತಿ ತಸ್ಯ ಹ ವಾ ಏತಸ್ಯ ಬ್ರಹ್ಮಣೋ ನಾಮ ಸತ್ಯಮಿತಿ ॥ ೮.೩.೪ ॥

Atha, then
yaḥ eṣaḥ samprasādaḥ, this [Self] which is the embodiment of happiness [from dreamless sleep]
asmāt śarīrāt samutthāya, emerging from the body
param jyotiḥ upasampadya, attaining the highest light
svena rūpeṇa abhiniṣpadyate, he assumes his real nature
eṣaḥ ātmā, this is the Self
iti ha uvāca, he [the teacher] said
etat amṛtam, this is immortal
abhayam, fearless
etat brahma iti, this is Brahman
tasya ha vai etasya brahmaṇaḥ nāma satyam iti, this Brahman is [also] called ‘Truth.’

note When the self leaves the body during deep sleep, it assumes its real nature. What is that nature? Does it have any form? Not exactly. It attains its real nature as light. Knowledge is very often associated with light. We sometimes repeat the prayer, ‘Tamasaḥ mā jyotiḥ gamaya—lead us from darkness to light.’ That is to say, lead us from the darkness of ignorance to the light of knowledge. When we are attached to the body, we are always trying to enjoy more and more sense objects. For that reason we are always disturbed and unhappy. There is no peace or calmness in us—no serenity. If you look at an image of Buddha, what do you see? His face is calm and peaceful. If you look at the face of any god or goddess you see that peace and serenity. That serenity is our very nature, but when we are attached to the body we rarely feel it. Sometimes we smile, but that smile often signifies more pain than pleasure. It is superficial. It does not come from within. Indian scriptures remind us again and again that everything is within. Strength, knowledge, joy—it is all within us. When we know our true nature, we are no longer attached to the body, and it is nothing for us to leave it behind. Once Sarada Devi was in a state of ecstasy and saw herself outside her body. She thought to herself: ‘How can I go back to such a body?’ For people like her, leaving the body is a matter of choice. They can assume a body or reject it as they like. After a long time she persuaded herself to return to the body. When you can overcome the delusion that you are the body, you can reject it. You then get back your true nature, as it were. You realize you are free, full of bliss, and enlightened. You are then immortal (amṛtam) and fearless (abhayām). You have conquered fear. So long as you feel you are the body, you have fear. One day you may fall sick and die—that fear is always haunting you. When you know you are Brahman, however, you know you will never, die. The Upaniṣad says Brahman is named satya, Truth. Truth is that which was true in the past, is now true in the present, and will be true in the future. This Self is Truth itself.

ತಾನಿ ಹ ವಾ ಏತಾನಿ ತ್ರೀಣ್ಯಕ್ಷರಾಣಿ ಸತೀಯಮಿತಿ ತದ್ಯತ್ಸತ್ತದಮೃತಮಥ ಯತ್ತಿ ತನ್ಮರ್ತ್ಯಮಥ ಯದ್ಯಂ ತೇನೋಭೇ ಯಚ್ಛತಿ ಯದನೇನೋಭೇ ಯಚ್ಛತಿ ತಸ್ಮಾದ್ಯಮಹರಹರ್ವಾ ಏವಂವಿತ್ಸ್ವರ್ಗಂ ಲೋಕಮೇತಿ ॥ ೮.೩.೫ ॥ ॥ ಇತಿ ತೃತೀಯಃ ಖಣ್ಡಃ ॥

Tāni ha vai etāni trīṇi akṣarāṇi, these are the three syllables
sa tī yam iti, ‘sa’, ‘tī’, and ‘yam’
tat yat sat, that which is ‘sat’ [i.e., ‘sa’]
tat amṛtam, that is immortal
atha, then
yat ti, what is ‘ti’
tat martyam, that is mortal
atha, then
yat yam, what is ‘yam’
tena ubhe yacchati, both are controlled by it
yat anena ubhe yacchati, as both are controlled by it [i.e., by ‘yam’]
tasmāt, therefore
yam, it is ‘yam’
evamvit, one who knows thus
ahaḥ ahaḥ, daily
vai svargam lokam eti, goes to the heavenly world [in deep sleep]. Iti tṛtīyaḥ khaṇḍaḥ, here ends the third section.

note The Upaniṣad says there are three syllables that make up the word satyam—sa, tī, and yam. Sa stands for sat. Sat is derived from the root as, which means ‘existence.’ It is Existence Absolute, eternal. Here the Upaniṣad says, sa is that which is immortal and ti is that which is mortal. We have both immortal and mortal aspects to us. At the transcendental level we are immortal, but at the empirical, or phenomenal, level we are mortal. At the transcendental level there is no ‘I’ or ‘you’. There is no duality at all. There is only one. Where does this universe come from? It comes from that which is immortal. That is to say, the immortal becomes the mortal. The Absolute becomes the relative. The syllable yam stands for saṃyama, to control. It is the Self that controls both the relative and the Absolute. Similarly, one who has realized his true nature has control of both the transcendental and the relative. He is always the same, everywhere—whether in the transcendental world, in samādhi, which is here called sat, or in the phenomenal world, ti, the world that “Evamvit ahaḥ ahaḥ svargam lokam eti”—one who knows this goes every day into heaven. That is to say, when we are in deep sleep we are in svargaloka, the world of peace. We are then one with the Self, resting on the Self. It’s like a bird resting on its nest. It is happy and safe. But sometimes the bird has to go about after food. Similarly, when we wake up we have to be involved in this empirical world. Then there is diversity—no more unity. Śaṅkara says that when even the syllables of satyam, which is the name of Brahman, are so significant, how great then must be the state that the word signifies. Similarly, even the idea ‘I am Brahman’ is so inspiring—what to speak of having the experience itself. Suppose you have been hearing for a long time about Benaras but you have never been there. You have some idea about it and would love to go there. Even the word Benaras excites you. How thrilled you feel then when you at last get there. From our experience of deep sleep we have some idea of what Brahman is like. We know, even from this brief experience, how wonderful it is to be one with the Self. But when we are firmly established in Brahman and our ignorance is gone, what a wonderful thing it is. So, as Śaṅkara says, we have to go on meditating that we are one with Brahman, and gradually this meditation will lead us to the experience itself. The experience is what we need. We have to have that. Swami Vivekananda used to say that religion is realization. Suppose we go on talking about Brahman. This may help us and inspire us. It may even give us some impetus, but that’s all. We must not stop there. Our goal is the experience.

ಅಥ ಯ ಆತ್ಮಾ ಸ ಸೇತುರ್ಧೃತಿರೇಷಾಂ ಲೋಕಾನಾಮಸಂಭೇದಾಯ ನೈತಂ ಸೇತುಮಹೋರಾತ್ರೇ ತರತೋ ನ ಜರಾ ನ ಮೃತ್ಯುರ್ನ ಶೋಕೋ ನ ಸುಕೃತಂ ನ ದುಷ್ಕೃತಂ ಸರ್ವೇ ಪಾಪ್ಮಾನೋಽತೋ ನಿವರ್ತನ್ತೇಽಪಹತಪಾಪ್ಮಾ ಹ್ಯೇಷ ಬ್ರಹ್ಮಲೋಕಃ ॥ ೮.೪.೧ ॥

Atha, next
yaḥ ātmā, that Self
saḥ, it
setuḥ, [is like] a dam
vidhṛtiḥ, the support
eṣām lokānām, of these worlds
asambhedāya, for their protection [so that they may remain separate from one another]
ahorātre, day and night
etam setum na tarataḥ, cannot cross over this dam
na jarā, nor old age
na mṛtyuḥ, nor death
na śokaḥ, nor bereavement
na sukṛtam, nor good actions
na duṣkṛtam, nor bad actions
sarve

note In this world there are so many varieties of things, and each has its role to play. Human beings have their role to play; animals have theirs, and plants have theirs. The sun rises at a certain time. It never fails. Each thing is in its place, doing what it’s supposed to be doing. There should be no mix-up. If there were a mix-up, there would be chaos. Who supervises all this so that everything is in its proper place? It is the Self. The word setu usually means ‘bridge,’ but here it means a dam. Suppose you have a large river and you want to separate the water for some reason or other. You then erect a dam. This keeps the two sides apart and prevents them from mixing. Similarly, the Upaniṣad says, in this phenomenal world the Self acts as a dam so that everything functions as it should, without getting mixed up. The Self stands as a barrier, keeping each thing in its place. It is never failing. Day and night, sorrow, sin, the castes and stages of life, material things—animate or inanimate—whatever there is in the world of diversity, It is the Self that creates all the diversity—good, bad, rich, poor, educated, ignorant. There are so many kinds of people and so many kinds of plants, animals, and objects. The Self not only manifests all this diversity—it also maintains it. It does not want the diversity to disappear, because this diversity is necessary for the phenomenal world to go on. But these divisions do not touch the Self. Nothing can affect it. It is the Master, controlling everything, but it is not controlled by anything. Mṛtyu (death), for instance, is so powerful. Everyone is subject to death, but it cannot overcome this dam, the Self. No blemish or impurity can even approach the Self. It is never affected by the good or bad that exists in the world. It is always the same—constant and pure. The Self is also called here brahma-loka. The Self, the ātman, is Brahman. When you look at the world, you say, ‘Sarvam khalu idam brahma’—all this is Brahman. When you look inside, within you, you say, ‘Aham brahmāsmi’—I am Brahman, or ‘Ayam ātmā brahma’—this self is Brahman. It is the same Self, inside and outside. Śaṅkara says that if you know you are the Self, you are not affected by anything. But how do you realize the Self? Śaṅkara says you realize it by brahmacarya, by continence and self-control.

ತಸ್ಮಾದ್ವಾ ಏತಂ ಸೇತುಂ ತೀರ್ತ್ವಾನ್ಧಃ ಸನ್ನನನ್ಧೋ ಭವತಿ ವಿದ್ಧಃ ಸನ್ನವಿದ್ಧೋ ಭವತ್ಯುಪತಾಪೀ ಸನ್ನನುಪತಾಪೀ ಭವತಿ ತಸ್ಮಾದ್ವಾ ಏತಂ ಸೇತುಂ ತೀರ್ತ್ವಾಪಿ ನಕ್ತಮಹರೇವಾಭಿನಿಷ್ಪದ್ಯತೇ ಸಕೃದ್ವಿಭಾತೋ ಹ್ಯೇವೈಷ ಬ್ರಹ್ಮಲೋಕಃ ॥ ೮.೪.೨ ॥

Tasmāt, this is why
vai etam setum tīrtvā, when crossing this dam
andhaḥ san, if a person is blind
anandhaḥ bhavati, he behaves as if he is not blind
viddhaḥ san, if a person is hurt
aviddhaḥ bhavati, he behaves as if he is not hurt
upatāpī san, if a person is mentally upset
anupatāpī bhavati, he behaves as if he is not mentally upset
tasmāt, this is why
vai etam setum tīrtvā, when crossing this dam
api naktam, even night
ahaḥ eva abhiniṣpadyate, looks like day
hi eva eṣaḥ brahmalokaḥ, for this Brahmaloka
sakṛt vibhātaḥ, is always manifest.

note Again and again the Upaniṣad stresses knowledge of the Self. Why? This knowledge is necessary for us to live in this world; otherwise we are not safe. We are vulnerable to all the forces of this phenomenal world. These forces may sweep us off our feet. Sri Ramakrishna used to say, ‘Tie the knowledge of Advaita in the corner of your cloth and then go wherever you like.’ That is, once we know we are the Self, nothing can affect us. We are like that dam, without any change. A person may be a householder or a monk—it doesn’t matter. He is safe. Here, the Upaniṣad says, you may be blind, but you do not feel you are blind. The blindness does not affect you. It affects the body, but you know you are not the body. Similarly, you may have some disease or illness in the body, but you do not feel you are ill. If you are conscious of the body then you will also be conscious of its limitations. Blindness is a limitation, so you will be conscious that you are blind. But the pure Self is not conditioned by anything. If you feel you are the Self you are not subject to the limitations of the body. This applies to the mind also. Swami Turiyananda would now and then get carbuncles that would have to be removed by surgery. He would not let the doctor give him any anaesthetic, however. He would ask the doctor to give him a few minutes’ warning, and he would meditate for a while. Then he would tell the doctor he was ready. The carbuncle might be large and require a long time for the surgery, but Swami Turiyananda would not show any sign When Swami Shivananda was old he suffered from asthma. Sometimes he had no sleep at all during the night, but in the morning people would come and find him very cheerful. They would ask him, ‘Sir, how are you?’ and he would smile and say, ‘I am fine.’ Then he would say: ‘Look, if you are asking about the body, then I will say this body is old and diseased. But by the grace of my Master, I know I am not this body, so I am not affected by it.’ Suppose there is something wrong with the shirt you are wearing. You would not think there is something wrong with you. You know you are independent of the shirt. Similarly, your body is just a covering, as it were. You are independent of your body. The example the Upaniṣad gives of the dam is very apt. A dam stands supreme. Nothing can affect it. Similarly, if you know your true nature, you will stand firm like a rock even when waves of sorrow come and try to overwhelm you. Disease, poverty, humiliation—all kinds of misfortunes may come, but they will all be forced back without making any impression on you, as if there is a dam that stands between the world and your Self. The scriptures are constantly reminding us that this is what we are missing. Why else should we care for Self-knowledge? All this is just to encourage us and to invite us to taste the bliss of Self-knowledge. Lots of people say: ‘What do you mean by Self-knowledge? I know who I am. What else should I know?’ But do they know they are not the body? Do they know they cannot be affected by old age, disease, or death, or by poverty or misfortune? Most people are slaves of their circumstances. Only one who knows his real Self is free. Most of our external conditions cannot be changed. They are not under our control. If it is summer it will be hot. Can you change it? No, but you can change yourself. Similarly, with other circumstances in our lives. Our attitude should be: ‘Well, I don’t care. I will face this problem. It can never affect my real Self.’ When you have this attitude, you know you will not be cowed by adversities and external circumstances. This is the message of the Upaniṣads and also of the Gītā. In the Gītā Kṛṣṇa again and again talks about the sthitā-prajña, the person of steady wisdom, who is firmly rooted in Self-knowledge, and whom nothing can sway. When Alexander the Great came to India, he met a yogī and was so impressed with him that he wanted to bring him to Greece. Alexander tried in many ways to tempt the yogī to go to Greece, but nothing worked. Then Alexander threatened to kill him. The yogī just laughed and said: ‘You have never told such a lie. You cannot kill me. You may kill the body, but I am not the body. I am the Self.’ The Upaniṣad says that when you know the Self, night and day are the same to you. It may appear to be night to others, but for you there is always light. You always have inner light. You always see yourself as Brahman. Śaṅkara says that the word Brahmaloka here means the state of Brahman. Whether you are blind or not, whether you are healthy or not, you are always conscious that you are Brahman. Not for a moment do you forget it.

ತದ್ಯ ಏವೈತಂ ಬ್ರಹ್ಮಲೋಕಂ ಬ್ರಹ್ಮಚರ್ಯೇಣಾನುವಿನ್ದನ್ತಿ ತೇಷಾಮೇವೈಷ ಬ್ರಹ್ಮಲೋಕಸ್ತೇಷಾಂ ಸರ್ವೇಷು ಲೋಕೇಷು ಕಾಮಚಾರೋ ಭವತಿ ॥ ೮.೪.೩ ॥ ॥ ಇತಿ ಚತುರ್ಥಃ ಖಣ್ಡಃ ॥

Tat ye, those who
era etain brahmalokam, this Brahmaloka
brahmacaryeṇa, through the practice of brahmacarya
anuvindanti, attain
teṣām era, for such people
eṣaḥ brahmalokaḥ, is this Brahmaloka
teṣām, for them
sarveṣu lokeṣu, to all the worlds
kāmacāraḥ bhavati, they can go as they like. Iti caturthaḥ khaṇḍaḥ, here ends the fourth section.

note There is a wonderful statement in one of the scriptures that says scholars talk about sweets but they never taste them. That is to say, the scholars talk about things they know nothing about. The scholars, it says, get only takra, whey. But the yogīs are the ones who taste the kṣīra, the thickened, sweet milk. Unless you eat the kṣīra, how do you know what it is like? Similarly, you may talk very well about Brahman. What you say may sound very good. But unless you have the experience of Brahman, you can’t understand what it is like. Here the Upaniṣad says, how do you get this experience? Through brahmacarya, self-control. The word brahmacarya means brahma carati—that is, one who is always at the level of Brahman. The scriptures say there are two paths open to us—śreyas, the good, and preyas, the pleasant, the attractive. One who practises brahmacarya will reflect on these two and say: ‘I shall not accept that which is merely attractive. I shall only have śreyas, that which is the highest.’ Religion does not come by magic. It comes through self-discipline, and that means a lot of hard work, sweat, and tears. You have to yearn for it and cry for it, saying, ‘Oh when am I going to succeed?’ Sri Ramakrishna would often have no sleep at night and no food for the whole day. Sometimes someone would have to force food into his mouth in order to get him to eat. He had no body consciousness. Moreover, he would never accept money. The Upaniṣad says that if you practise brahmacarya you are free and everything is at your disposal. But, like Ramakrishna, your attitude is: ‘I don’t care for all this. I don’t want anything in all these worlds. I want only Brahman.’ Vedānta says, you are free because you feel you are one with everything. Everything is within your grasp. There is no barrier between you and the world outside. Now there is a barrier. We want to see something because we think it is separate from us, outside of us. But when this idea of separation ceases, we feel we are everything.

ಅಥ ಯದ್ಯಜ್ಞ ಇತ್ಯಾಚಕ್ಷತೇ ಬ್ರಹ್ಮಚರ್ಯಮೇವ ತದ್ಬ್ರಹ್ಮಚರ್ಯೇಣ ಹ್ಯೇವ ಯೋ ಜ್ಞಾತಾ ತಂ ವಿನ್ದತೇಽಥ ಯದಿಷ್ಟಮಿತ್ಯಾಚಕ್ಷತೇ ಬ್ರಹ್ಮಚರ್ಯಮೇವ ತದ್ಬ್ರಹ್ಮಚರ್ಯೇಣ ಹ್ಯೇವೇಷ್ಟ್ವಾತ್ಮಾನಮನುವಿನ್ದತೇ ॥ ೮.೫.೧ ॥

Atha, then
yat, that which
yajñaḥ iti ācakṣate, is called ‘yajña’ [sacrifice]
tat brahmacaryam eva, that is brahmacarya
hi, because
yaḥ jñātā, one who knows this
brahmacaryeṇa, through brahmacarya
tam vindate, attains that [Brahmaloka]
atha, then
yat iṣṭam iti ācakṣate, that which is called ‘iṣṭa’ [worship]
tat brahmacaryam eva, that is brahmacarya
hi, because
brahmacaryeṇa eva, through brahmacarya
iṣṭvā ātmānam anuvindate, one attains the desired Self.

note Whatever you do with the idea of self-restraint is brahmacarya. Worship is brahmacarya; fasting is brahmacarya; observing silence is brahmacarya. If you retire from the world and go to the forest, that also is brahmacarya. The whole idea is self-restraint. Many people observe silence for a certain length of time. Gandhiji, for instance, would observe absolute silence once a week. Some people may say this is silly, but it’s not. Such observances bring strength. Suppose something has provoked you and you are angry, but through strength of mind you get control of your emotions and you do not retaliate. Similarly, you may feel tempted to do something you shouldn’t and you refuse to do it. Or you may see some good food and feel tempted to eat something that is bad for you, but then you restrain yourself. Self-control in any form is brahmacarya. It is brahmacarya because it ultimately leads to Self-realization and union with Brahman. The Upaniṣad says here that the performance of a sacrifice is also brahmacarya because there are many restrictions imposed on the sacrificer. For instance, he cannot eat until he finishes the worship. The word for sacrifice is yajña, which comes from yaḥ Another reason why worship is called brahmacarya is that the worship is done to a particular deity (iṣṭa), and you must meditate on that deity. That is, you are wishing (iṣ) for that deity, or wishing for your union with that deity. The only way to control the mind is through mental strength. According to Vedānta, strength is not outside. It is within. And self-control is the source of strength. First and foremost is brahmacarya. In fact, it is first and last. It’s not that you practise self-control for some time and then you say, ‘I don’t need to observe this any more.’ No, all through we need self-control. Gradually, however, it becomes natural. By constantly observing truthfulness, you find you are incapable of saying what is immoral or wrong.

ಅಥ ಯತ್ಸತ್ತ್ರಾಯಣಮಿತ್ಯಾಚಕ್ಷತೇ ಬ್ರಹ್ಮಚರ್ಯಮೇವ ತದ್ಬ್ರಹ್ಮಚರ್ಯೇಣ ಹ್ಯೇವ ಸತ ಆತ್ಮನಸ್ತ್ರಾಣಂ ವಿನ್ದತೇಽಥ ಯನ್ಮೌನಮಿತ್ಯಾಚಕ್ಷತೇ ಬ್ರಹ್ಮಚರ್ಯಮೇವ ತಬ್ಬ್ರಹ್ಮಚರ್ಯೇಣ ಹ್ಯೇವಾತ್ಮಾನಮನುವಿದ್ಯ ಮನುತೇ ಽ॥ ೮.೫.೨ ॥

Atha, then
yat sattrāyaṇam iti ācakṣate, that which is called a ‘Sattrāyaṇa’ [a long sacrifice]
tat brahmacaryam eva, that is brahmacarya
hi, for
brahmacaryeṇa eva, through brahmacarya
sataḥ, from Sat [i.e., the Cosmic Self]
ātmanaḥ trāṇam vindate, the individual self attains its liberation [union with the Cosmic Self]
atha, then
yat maunam iti ācakṣate, that which is called ‘mauna’ [silence]
tat brahmacaryam eva, that is brahmacarya
hi, for
ātmānam anuvidya, knowing the Self
brahmacaryeṇa eva, through brahmacarya
manute, one remains absorbed in thinking.

note There is a particular sacrifice called Sattrāyaṇa, which involves the services of many priests. It is a big affair. The Upaniṣad says it is considered brahmacarya to perform this Sattrāyaṇa sacrifice because through Existence (sat) a person gets protection (trāṇa) for oneself (ātmana). You always feel you are protected by Sat, so you are sure of yourself. In the same way, when you are practising brahmacarya, you know nothing is going to sway you from the vow you have taken. As the Gītā says, the self is your own friend and it is also your own enemy. By practising brahmacarya you will gradually become stronger, and as you grow Mauna, a vow of silence, is also a form of brahmacarya. We all know that when we are doing something serious we like to be quiet. We don’t like to talk much, nor do we like our mind to be restless. We want to be able to fix our mind on what we are doing. Similarly, brahmacarya means that our mind is fixed on Brahman. We are in touch with Brahman, always reminding ourselves that we are not this body and not this mind. We are the Self. We are Brahman. So taking a vow of silence (mauna) means that a person contemplates, or meditates, (manute) on his identity with Brahman. Śaṅkara says that this meditation on Brahman comes after seeking the help of the scriptures and the teacher. Both are necessary. The scriptures give you guidelines, but the teacher takes you by the hand and leads you to the goal.

ಅಥ ಯದನಾಶಕಾಯನಮಿತ್ಯಾಚಕ್ಷತೇ ಬ್ರಹ್ಮಚರ್ಯಮೇವ ತದೇಷ ಹ್ಯಾತ್ಮಾ ನ ನಶ್ಯತಿ ಯಂ ಬ್ರಹ್ಮಚರ್ಯೇಣಾನುವಿನ್ದತೇಽಥ ಯದರಣ್ಯಾಯನಮಿತ್ಯಾಚಕ್ಷತೇ ಬ್ರಹ್ಮಚರ್ಯಮೇವ ತದರಶ್ಚ ಹ ವೈ ಣ್ಯಶ್ಚಾರ್ಣವೌ ಬ್ರಹ್ಮಲೋಕೇ ತೃತೀಯಸ್ಯಾಮಿತೋ ದಿವಿ ತದೈರಂ ಮದೀಯಂ ಸರಸ್ತದಶ್ವತ್ಥಃ ಸೋಮಸವನಸ್ತದಪರಾಜಿತಾ ಪೂರ್ಬ್ರಹ್ಮಣಃ ಪ್ರಭುವಿಮಿತಂ ಹಿರಣ್ಮಯಮ್ ॥ ೮.೫.೩ ॥

Atha, next
yat anāśakāyanam iti ācakṣate, that which is called ‘anāśakāyana’ [i.e., anāśaka + ayana, the path of fasting]
tat brahmacaryam eva, that is brahmacarya
hi, for
eṣaḥ ātmā, this Self
yam brahmacaryeṇa anuvindate, which one attains through brahmacarya
na naśyati, never perishes
atha, then
yat araṇyāyanam iti ācakṣate, that which is called ‘araṇyāyana’ [i.e., araṇya + ayana, life in the forest]
tat brahmacaryam eva, that is brahmacarya
tat, there
araḥ ca ha vai ṇyaḥ ca, Ara and Ṇya
arṇavau, are the two oceans
brahmaloke, in Brahmaloka
tṛtīyasyām itaḥ divi, in the third heaven from here [i.e., from the earth]
tat, [and] there
airammadīyam saraḥ, is a lake called ‘Airammadīya’
tat aśvatthaḥ, [and] there is a peepal tree
somasavanaḥ, which exudes soma juice
tat aparājitā pūḥ, [and] there is the city Aparājitā [the ‘Invincible’]
brahmaṇaḥ, belonging to Brahmā
prabhu-vimitam, built specially by the Lord
hiraṇmayam, [a canopy] made of gold.

note When you practise brahmacarya, you are always moving on the plane of the Self. Fasting (anāśakāyana) is also called brahmacarya, because when you fast you attain (ayana) the Self that is protected (anāśaka). So also, if you retire to the forest, that is brahmacarya. You say, ‘I’ve had enough of this drama of life,’ so you go and live in the forest to meditate on Brahman. Then finally, by practising continence and self-control, you become transformed and you enter the realm of Brahman. In that world there is a vast lake which is filled with a sweet drink. When you taste that drink you are exhilarated. There is also a banyan tree from which streams of nectar flow. You are now in a world which is not meant for the weak. Only those with strong will-power, who have practised continence and self-control over the years, can enter this world. It is the world of bliss. The Upaniṣad says this is the third world. The first world is this earth, the second is the intermediate region, and the third is this heaven. You are close to Brahman here, and you are happy and enjoy yourself.

ತದ್ಯ ಏವೈತವರಂ ಚ ಣ್ಯಂ ಚಾರ್ಣವೌ ಬ್ರಹ್ಮಲೋಕೇ ಬ್ರಹ್ಮಚರ್ಯೇಣಾನುವಿನ್ದನ್ತಿ ತೇಷಾಮೇವೈಷ ಬ್ರಹ್ಮಲೋಕಸ್ತೇಷಾಂ ಸರ್ವೇಷು ಲೋಕೇಷು ಕಾಮಚಾರೋ ಭವತಿ ॥ ೮.೫.೪ ॥ ॥ ಇತಿ ಪಞ್ಚಮಃ ಖಣ್ಡಃ ॥

ಅಥ ಯಾ ಏತಾ ಹೃದಯಸ್ಯ ನಾಡ್ಯಸ್ತಾಃ ಪಿಙ್ಗಲಸ್ಯಾಣಿಮ್ನಸ್ತಿಷ್ಠನ್ತಿ ಶುಕ್ಲಸ್ಯ ನೀಲಸ್ಯ ಪೀತಸ್ಯ ಲೋಹಿತಸ್ಯೇತ್ಯಸೌ ವಾ ಆದಿತ್ಯಃ ಪಿಙ್ಗಲ ಏಷ ಶುಕ್ಲ ಏಷ ನೀಲ ಏಷ ಪೀತ ಏಷ ಲೋಹಿತಃ ॥ ೮.೬.೧ ॥

ತದ್ಯಥಾ ಮಹಾಪಥ ಆತತ ಉಭೌ ಗ್ರಾಮೌ ಗಚ್ಛತೀಮಂ ಚಾಮುಂ ಚೈವಮೇವೈತಾ ಆದಿತ್ಯಸ್ಯ ರಶ್ಮಯ ಉಭೌ ಲೋಕೌ ಗಚ್ಛನ್ತೀಮಂ ಚಾಮುಂ ಚಾಮುಷ್ಮಾದಾದಿತ್ಯಾತ್ಪ್ರತಾಯನ್ತೇ ತಾ ಆಸು ನಾಡೀಷು ಸೃಪ್ತಾ ಆಭ್ಯೋ ನಾಡೀಭ್ಯಃ ಪ್ರತಾಯನ್ತೇ ತೇಽಮುಷ್ಮಿನ್ನಾದಿತ್ಯೇ ಸೃಪ್ತಾಃ ॥ ೮.೬.೨ ॥

ತದ್ಯತ್ರೈತತ್ಸುಪ್ತಃ ಸಮಸ್ತ್ಃ ಸಮ್ಪ್ರಸನ್ನಃ ಸ್ವಪ್ನಂ ನ ವಿಜಾನಾತ್ಯಾಸು ತದಾ ನಾಡೀಷು ಸೃಪ್ತೋ ಭವತಿ ತಂ ನ ಕಶ್ಚನ ಪಾಪ್ಮಾ ಸ್ಪೃಶತಿ ತೇಜಸಾ ಹಿ ತದಾ ಸಮ್ಪನ್ನೋ ಭವತಿ ॥ ೮.೬.೩ ॥

ಅಥ ಯತ್ರೈತದಬಲಿಮಾನಂ ನೀತೋ ಭವತಿ ತಮಭಿತ ಆಸೀನಾ ಆಹುರ್ಜಾನಾಸಿ ಮಾಂ ಜಾನಾಸಿ ಮಾಮಿತಿ ಸ ಯಾವದಸ್ಮಾಚ್ಛರೀರಾದನುತ್ಕ್ರಾನ್ತೋ ಭವತಿ ತಾವಜ್ಜಾನಾತಿ ॥ ೮.೬.೪ ॥

ಅಥ ಯತ್ರೈತದಸ್ಮಾಚ್ಛರೀರಾದುತ್ಕ್ರಾಮತ್ಯಥೈತೈರೇವ ರಶ್ಮಿಭಿರೂರ್ಧ್ವಮಾಕ್ರಮತೇ ಸ ಓಮಿತಿ ವಾ ಹೋದ್ವಾ ಮೀಯತೇ ಸ ಯಾವತ್ಕ್ಷಿಪ್ಯೇನ್ಮನಸ್ತಾವದಾದಿತ್ಯಂ ಗಚ್ಛತ್ಯೇತದ್ವೈ ಖಲು ಲೋಕದ್ವಾರಂ ವಿದುಷಾಂ ಪ್ರಪದನಂ ನಿರೋಧೋಽವಿದುಷಾಮ್ ॥ ೮.೬.೫ ॥

Atha, then
yatra, when
etat, this [person]
asmāt śarīrāt, from this body
utkrāmati, leaves
atha, then
etaiḥ eva raśmibhiḥ, by these rays
ūrdhvam ākramate, is carried upward
saḥ, he
om iti, by meditating on Om
vā ha ut mīyate, he surely goes up
vā, or [i.e., otherwise not]
yāvat, in the time that
manaḥ kṣipyet, the mind moves
tāvat, in that time
saḥ ādityam gacchati, he goes to the realm of the sun
etat vai, that [sun]
lokadvāram khalu, is the gateway [to the world of Brahman]
viduṣām prapadanam, for those who know [this Om] it is the entrance
nirodhaḥ aviduṣām, for the ignorant, entry is barred.

note Brahmaloka. Those who know the meaning of Om and think of it at the time of death enter Brahmaloka, but those who are ignorant of it have no chance of entering. What happens to a person when he dies? If he is a good person and has been meditating on Om, at the time of death he will try to meditate on Om in the heart. In Hinduism, it is the practice for religious people to die thinking of God. Here the Upaniṣad suggests meditation on Om. Then when the dying person leaves the body, he quickly goes through the sun rays to the realm of the sun. How quickly? As quick as the mind can move. Suppose we think of someone who lives very close to us. Then we think of someone in England, or somewhere else far away. That is how fast the mind can move. Similarly, that is how fast it takes for a person to reach the sun. The Upaniṣad says that the sun is the door to Brahmaloka. If you have meditated on your oneness with Om, then you go through this door to Brahmaloka. But what if a person is not religious and does not think of God or Om at the time of death? Then that door is closed for him. He cannot enter within. Vedānta says, you are the architect of your own fate. A good person will have a good world to go to. And if he knows his true nature, he will go right to Brahmaloka. But those who still have desires are not free. They must stay in lower regions to wait for their rebirth.

ತದೇಷ ಶ್ಲೋಕಃ । ಶತಂ ಚೈಕಾ ಚ ಹೃದಯಸ್ಯ ನಾಡ್ಯಸ್ತಾಸಾಂ ಮೂರ್ಧಾನಮಭಿನಿಃಸೃತೈಕಾ । ತಯೋರ್ಧ್ವಮಾಯನ್ನಮೃತತ್ವಮೇತಿ ವಿಷ್ವಙ್ಙನ್ಯಾ ಉತ್ಕ್ರಮಣೇ ಭವನ್ತ್ಯುತ್ಕ್ರಮಣೇ ಭವನ್ತಿ ॥ ೮.೬.೬ ॥ ॥ ಇತಿ ಷಷ್ಠಃ ಖಣ್ಡಃ ॥

ಯ ಆತ್ಮಾಪಹತಪಾಪ್ಮಾ ವಿಜರೋ ವಿಮೃತ್ಯುರ್ವಿಶೋಕೋ ವಿಜಿಘತ್ಸೋಽಪಿಪಾಸಃ ಸತ್ಯಕಾಮಃ ಸತ್ಯಸಂಕಲ್ಪಃ ಸೋಽನ್ವೇಷ್ಟವ್ಯಃ ಸ ವಿಜಿಜ್ಞಾಸಿತವ್ಯಃ ಸ ಸರ್ವಾಂಶ್ಚ ಲೋಕಾನಾಪ್ನೋತಿ ಸರ್ವಾಂಶ್ಚ ಕಾಮಾನ್ಯಸ್ತಮಾತ್ಮಾನಮನುವಿದ್ಯ ವಿಜಾನಾತೀತಿ ಹ ಪ್ರಜಾಪತಿರುವಾಚ ॥ ೮.೭.೧ ॥

Yaḥ ātmā apahatapāpmā, the Self is free from sin
vijaraḥ, free from the effects of age
vimṛtyuḥ, free from death
viśokaḥ, free from sorrow
vijighatsaḥ, free from hunger
apipāsaḥ, free from thirst
satyakāmaḥ, is the cause of desire for Truth
satyasaṅkalpaḥ, is the cause of commitment to Truth
saḥ, that
anveṣṭavyaḥ, has to be sought
saḥ vijijñāsitavyaḥ, that has to be thoroughly investigated
saḥ, a person
sarvān ca lokān āpnoti, attains all worlds
sarvān ca kāmān, and all desires
yaḥ, who
tam ātmānam, that Self
anuvidya, having learned
vijānāti, [and] knows it
prajāpatiḥ iti ha uvāca, Prajāpati once said.

note Again and again the Upaniṣads glorify Self-knowledge, but what is the nature of the Self, and how do we attain that knowledge? Here the Upaniṣad begins a story to answer this. Once Prajāpati, the creator, decided to teach people about the Self. He described the Self as apahata-pāpmā, free from sins, or blemishes (pāpa)—that is to say, it is pure. Vijara—it never ages, or decays. Vimṛtyu—it is free from death. The body, of course, is subject to decay and it perishes. When you look at an old person you can tell at once that the body has decayed. It has become weak, and there are wrinkles and grey hair, and so on. Then gradually it must perish. That which has birth also has death. No matter when the body was born, it will eventually begin to fall apart and die. But the Self will never die. Then Prajāpati says, the Self is viśoka, without sorrow, vijighatsa, not subject to hunger, and apipāsa, not subject to thirst. Besides this, the Self is satyakāma and satyasaṅkalpa—seeking the Truth and always rooted in Truth. That is to say, it is Truth itself. It is always one with Truth, so it can never deviate from Truth. “Saḥ anveṣṭavyaḥ”—that has to be known. This is the purpose of life. Sri Ramakrishna used to say, ‘To realize God is the goal of life.’ The goal is not money, not power, not scholarship. It is nothing but God. Saḥ vijijñāsitavyaḥ—it has to be enquired about. You cannot sit back and wait for it to reveal itself to you. You must go and find someone to teach you about it. And when you have found a capable teacher, you must fall at his feet and beg him to teach you. Then you must ask again and again until your doubts are removed: ‘Is it like this? Is it like that?’ But you must go to someone who knows the Self. Can a blind man lead another blind man? If the teacher does not know the Self, how will you learn? When you fulfil these conditions, what happens? You get everything you want. You become supreme. The Upaniṣad says, you conquer the whole universe. How? Because you realize you are the Self. And that Self is the Self of all that exists. You are everything. In this way too, all your desires are fulfilled. Self-knowledge gives you the highest. You may have everything else—friends, relatives, great political power, money, scholarship, a high social standing—but if you do not have Self-knowledge, everything is useless. Prajāpati has declared: ‘This is the nature of the Self. And if you know the Self, you attain everything.’ He has sent out an invitation, as it were: ‘Come and learn from me.’ Here, in order to teach the nature of the Self, and also to emphasize the need for self-discipline to attain Self-knowledge, the Upani-

ತದ್ಧೋಭಯೇ ದೇವಾಸುರಾ ಅನುಬುಬುಧಿರೇ ತೇ ಹೋಚುರ್ಹನ್ತ ತಮಾತ್ಮಾನಮನ್ವೇಚ್ಛಾಮೋ ಯಮಾತ್ಮಾನಮನ್ವಿಷ್ಯ ಸರ್ವಾಂಶ್ಚ ಲೋಕಾನಾಪ್ನೋತಿ ಸರ್ವಾಂಶ್ಚ ಕಾಮಾನಿತೀನ್ದ್ರೋ ಹೈವ ದೇವಾನಾಮಭಿಪ್ರವವ್ರಾಜ ವಿರೋಚನೋಽಸುರಾಣಾಂ ತೌ ಹಾಸಂವಿದಾನಾವೇವ ಸಮಿತ್ಪಾಣೀ ಪ್ರಜಾಪತಿಸಕಾಶಮಾಜಗ್ಮತುಃ ॥ ೮.೭.೨ ॥

ತೌ ಹ ದ್ವಾತ್ರಿಂಶತಂ ವರ್ಷಾಣಿ ಬ್ರಹ್ಮಚರ್ಯಮೂಷತುಸ್ತೌ ಹ ಪ್ರಜಾಪತಿರುವಾಚ ಕಿಮಿಚ್ಛನ್ತಾವಾಸ್ತಮಿತಿ ತೌ ಹೋಚತುರ್ಯ ಆತ್ಮಾಪಹತಪಾಪ್ಮಾ ವಿಜರೋ ವಿಮೃತ್ಯುರ್ವಿಶೋಕೋ ವಿಜಿಘತ್ಸೋಽಪಿಪಾಸಃ ಸತ್ಯಕಾಮಃ ಸತ್ಯಸಂಕಲ್ಪಃ ಸೋಽನ್ವೇಷ್ಟವ್ಯಃ ಸ ವಿಜಿಜ್ಞಾಸಿತವ್ಯಃ ಸ ಸರ್ವಾಂಶ್ಚ ಲೋಕಾನಾಪ್ನೋತಿ ಸರ್ವಾಂಶ್ಚ ಕಾಮಾನ್ಯಸ್ತಮಾತ್ಮಾನಮನುವಿದ್ಯ ವಿಜಾನಾತೀತಿ ಭಗವತೋ ವಚೋ ವೇದಯನ್ತೇ ತಮಿಚ್ಛನ್ತಾವವಾಸ್ತಮಿತಿ ॥ ೮.೭.೩ ॥

Tau, those two
ha dvātriṃśatam varṣāṇi, for thirty-two years
brahmacaryam ūṣataḥ, lived there practising strict self-control
tau ha prajāpatiḥ uvāca, Prajāpati said to them
kim icchantau avāstam iti, for what purpose have you stayed here
tau ha ucatuḥ, they said
yaḥ ātmā apahatapāpmā, the Self is free from sin
vijaraḥ, free from the effects of age
vimṛtyuḥ, free from death
viśokaḥ, free from sorrow
vijighatsaḥ, free from hunger
apipāsaḥ, free from thirst
satyakāmaḥ, is the cause of desire for Truth
satyasaṅkalpaḥ, is the cause of commitment to Truth
saḥ, that
anveṣṭavyaḥ, has to be sought
saḥ vijijñāsitavyaḥ, that has to be thoroughly investigated
saḥ, a person
sarvān ca lokān āpnoti, attains all worlds
sarvān ca kāmān, and all desires
yaḥ, who
taw ātmānam, that Self
anuvidya, having learned
vijānāti iti, [and] knows it
bhagavataḥ, sir
vacaḥ vedayante, this is your message
tarn icchantau, wishing for that [knowledge of the Self]
avāstam iti, we have lived here.

note Indra and Virocana heard that Prajāpati had said the Self was pure, undecaying, without death, and so on, and they decided to go and learn from him. But a student must first go through some disciplines and prepare himself to receive these instructions. So for thirty-two years they practised brahmacarya, living with Prajāpati. They served him with humility, forgetting After thirty-two years, Prajāpati one day sent for them and asked: ‘Why are you here? What do you want from me?’ Indra and Virocana replied: ‘We heard from people that you said the Self is without decay, without death, and without sorrow. We want to know that Self. This is why we have come to you. We have been living here the past thirty-two years because we want to know the Self.’ Śaṅkara says that previously Indra and Virocana were hostile to each other. But now they are humble and no longer jealous, and they have even become friendly. Why has their nature changed? Because they have practised brahmacarya, self-control. “Brahmacarya” means brahma carati, one who moves around Brahman—that is, one who is always thinking of Brahman and trying to feel that he is Brahman. His whole life is centred around Brahman. Such a person lives a simple and austere life—with simple food, simple clothes, and so on. And he always practises self-restraint in everything he does. In Hinduism, self-restraint is the key to everything. If you want to achieve anything, even in secular life, you have to practise self-restraint.

ತೌ ಹ ಪ್ರಜಾಪತಿರುವಾಚ ಯ ಏಷೋಽಕ್ಷಿಣಿ ಪುರುಷೋ ದೃಶ್ಯತ ಏಷ ಆತ್ಮೇತಿ ಹೋವಾಚೈತದಮೃತಮಭಯಮೇತದ್ಬ್ರಹ್ಮೇತ್ಯಥ ಯೋಽಯಂ ಭಗವೋಽಪ್ಸು ಪರಿಖ್ಯಾಯತೇ ಯಶ್ಚಾಯಮಾದರ್ಶೇ ಕತಮ ಏಷ ಇತ್ಯೇಷ ಉ ಏವೈಷು ಸರ್ವೇಷ್ವನ್ತೇಷು ಪರಿಖ್ಯಾಯತ ಇತಿ ಹೋವಾಚ ॥ ೮.೭.೪ ॥ ॥ ಇತಿ ಸಪ್ತಮಃ ಖಣ್ಡಃ ॥

ಉದಶರಾವ ಆತ್ಮಾನಮವೇಕ್ಷ್ಯ ಯದಾತ್ಮನೋ ನ ವಿಜಾನೀಥಸ್ತನ್ಮೇ ಪ್ರಬ್ರೂತಮಿತಿ ತೌ ಹೋದಶರಾವೇಽವೇಕ್ಷಾಂಚಕ್ರಾತೇ ತೌ ಹ ಪ್ರಜಾಪತಿರುವಾಚ ಕಿಂ ಪಶ್ಯಥ ಇತಿ ತೌ ಹೋಚತುಃ ಸರ್ವಮೇವೇದಮಾವಾಂ ಭಗವ ಆತ್ಮಾನಂ ಪಶ್ಯಾವ ಆ ಲೋಮಭ್ಯಃ ಆ ನಖೇಭ್ಯಃ ಪ್ರತಿರೂಪಮಿತಿ ॥ ೮.೮.೧ ॥

ತೌ ಹ ಪ್ರಜಾಪತಿರುವಾಚ ಸಾಧ್ವಲಂಕೃತೌ ಸುವಸನೌ ಪರಿಷ್ಕೃತೌ ಭೂತ್ವೋದಶರಾವೇಽವೇಕ್ಷೇಥಾಮಿತಿ ತೌ ಹ ಸಾಧ್ವಲಂಕೃತೌ ಸುವಸನೌ ಪರಿಷ್ಕೃತೌ ಭೂತ್ವೋದಶರಾವೇಽವೇಕ್ಷಾಂಚಕ್ರಾತೇ ತೌ ಹ ಪ್ರಜಾಪತಿರುವಾಚ ಕಿಂ ಪಶ್ಯಥ ಇತಿ ॥ ೮.೮.೨ ॥

ತೌ ಹೋಚತುರ್ಯಥೈವೇದಮಾವಾಂ ಭಗವಃ ಸಾಧ್ವಲಂಕೃತೌ ಸುವಸನೌ ಪರಿಷ್ಕೃತೌ ಸ್ವ ಏವಮೇವೇಮೌ ಭಗವಃ ಸಾಧ್ವಲಂಕೃತೌ ಸುವಸನೌ ಪರಿಷ್ಕೃತಾವಿತ್ಯೇಷ ಆತ್ಮೇತಿ ಹೋವಾಚೈತದಮೃತಮಭಯಮೇತದ್ಬ್ರಹ್ಮೇತಿ ತೌ ಹ ಶಾನ್ತಹೃದಯೌ ಪ್ರವವ್ರಜತುಃ ॥ ೮.೮.೩ ॥

ತೌ ಹಾನ್ವೀಕ್ಷ್ಯ ಪ್ರಜಾಪತಿರುವಾಚಾನುಪಲಭ್ಯಾತ್ಮಾನಮನನುವಿದ್ಯ ವ್ರಜತೋ ಯತರ ಏತದುಪನಿಷದೋ ಭವಿಷ್ಯನ್ತಿ ದೇವಾ ವಾಸುರಾ ವಾ ತೇ ಪರಾಭವಿಷ್ಯನ್ತೀತಿ ಸ ಹ ಶಾನ್ತಹೃದಯ ಏವ ವಿರೋಚನೋಽಸುರಾಞ್ಜಗಾಮ ತೇಭ್ಯೋ ಹೈತಾಮುಪನಿಷದಂ ಪ್ರೋವಾಚಾತ್ಮೈವೇಹ ಮಹಯ್ಯ ಆತ್ಮಾ ಪರಿಚರ್ಯ ಆತ್ಮಾನಮೇವೇಹ ಮಹಯನ್ನಾತ್ಮಾನಂ ಪರಿಚರನ್ನುಭೌ ಲೋಕಾವವಾಪ್ನೋತೀಮಂ ಚಾಮುಂ ಚೇತಿ ॥ ೮.೮.೪ ॥

Tau ha anu-īkṣya, having observed them
prajāpatiḥ uvāca, Prajāpati said
anupalabhya ātmānam, without realizing the Self
ananuvidya, without knowing
vrajatah, they have left
yatare, whoever among these two [gods or demons]
etat upaniṣadaḥ bhaviṣyanti, will understand this teaching this way
devāḥ vā asurāḥ vā, whether gods or demons
te parābhaviṣyanti iti, they will be destroyed
saḥ ha virocanaḥ, that Virocana
śāntahṛdayaḥ eva, with a happy mind
asurān jagāma, went to the demons
tebhyaḥ, to them
etām upaniṣadam ha provāca, explained the meaning of this upaniṣad
ātmā eva ha iha mahayyaḥ, the body is an object of worship in this world
ātmā paricaryaḥ, the body should be well taken care of
ātmānam eva iha mahayan, by treating the body with due respect in this world
ātmānam paricaran, by taking good care of it
ubhau lokau, both worlds
imam ca amum ca, this and the other
āpnoti iti, one attains.

note ‘The body is the Self, and in this world it should be worshipped and taken care of. If the body is worshipped and well taken care of in this world, one attains both this world and the next.’ Prajāpati deplored the fact that they had left without asking for clarification. He was their teacher and well-wisher, and he was also their grandfather. He said: ‘Poor children, they have gone away without knowing anything. They should have asked me, “When the body changes, does that mean the Self also changes?” But they did not ask any questions. Because they do not understand, they will fall away from the right path.’ Virocana went back to the demons and said: ‘I have got the answer. The body is the Self.’ Nourish this body, and look after it; eat, drink, and be merry; enjoy yourselves—this is the aim of life for a demon, that is, for a materialist. That which is gross, which can be perceived by the sense organs, that is the reality. And that which cannot be perceived is not real. This is the doctrine that Virocana preached. The Upaniṣad uses the word upaniṣad to refer to what Virocana taught the demons, but it uses the word ironically. The word upaniṣad means niḥśeṣa—that is to say, it ‘totally destroys’ your ignorance. An Upaniṣad is supposed to give you Self-knowledge. But Virocana took the teaching to mean that the body was the Self. He thought that by worshipping and taking care of the body one would gain not only this world, but the other world also.

ತಸ್ಮಾದಪ್ಯದ್ಯೇಹಾದದಾನಮಶ್ರದ್ದಧಾನಮಯಜಮಾನಮಾಹುರಾಸುರೋ ಬತೇತ್ಯಸುರಾಣಾಂ ಹ್ಯೇಷೋಪನಿಷತ್ಪ್ರೇತಸ್ಯ ಶರೀರಂ ಭಿಕ್ಷಯಾ ವಸನೇನಾಲಂಕಾರೇಣೇತಿ ಸಂಸ್ಕುರ್ವನ್ತ್ಯೇತೇನ ಹ್ಯಮುಂ ಲೋಕಂ ಜೇಷ್ಯನ್ತೋ ಮನ್ಯನ್ತೇ ॥ ೮.೮.೫ ॥ ॥ ಇತಿ ಅಷ್ಟಮಃ ಖಣ್ಡಃ ॥

Tasmāt, this is why
api adya, till today
iha, here in this world
adadānam, one incapable of giving anything in charity
aśraddadhānam, one who has no respect for others
ayajamānam, one who never performs a sacrifice
āhuḥ, they say
āsuraḥ bata iti, ‘Oh, he is like a demon’
asurānām hi eṣaḥ upaniṣat, because this knowledge is suited for the demons
pretasya, of a dead person
śarīram, the body
bhikṣayā, with gifts [flowers, food, drink, etc.]
vasanena, with clothes
alaṅkāreṇa, with jewellery
saṃskurvanti, they decorate
hi, for
etena, in this way
annum lokam, the other world
jeṣyantaḥ, they will win
manyante, they think. Iti aṣṭamaḥ khaṇḍaḥ, here ends the eighth section.

note Here the Upaniṣad says that there is a class of people who are not interested in self-discipline. They are the demons. They are only interested in sense pleasure, and they only believe in what can be perceived by the senses and what is present before them. They do not believe in God, and they are not interested in higher things. They are selfish and do not give anything in charity. They do not have faith in higher things, nor do they have respect for anything that is good—for good people or for good deeds. And they do not believe in sacrifice. Their attitude is: ‘Why should I share what I have? I want everything for myself.’ What is the aim of their life? What is their ideal? Only that which concerns their body. The body is everything to them. Even when someone dies, they decorate the body with all kinds of things they like—flowers, garlands, fragrance, ornaments, silk clothes. Everything is done to make the body appear beautiful, as if a dead body is beautiful! They think if the body is properly decorated in this way, the deceased will look like a prince and will conquer heaven. They think the gods and goddesses will receive him as their ruler, and so on. In ancient Egypt, when the Pharaohs died, their bodies were treated with special ointments to preserve them. Then when they were put in their tombs, the bodies of their servants and attendants were also put there so they could look after them. Besides this, all the vessels and things the Pharaohs used were put in the tomb. Everything went with them. The Hindu concept, however, is that the body will decay and perish, but the self is independent of the body. The self will never decay and never perish. It is a common experience that when a person dies, we see all his organs intact, but if we talk to him he does not answer. Why? Because the self has left the body. The Upaniṣad does not mean to say that the body is not important. As a means to attain Self-knowledge it is important. It is a tool that we need for progress in our spiritual life and also in our mundane life. As the Muṇḍaka Upaniṣad says, ‘Nāyamātmā balahīnena labhyaḥ—this Self is not attained by one who has no strength.’ If you have a weak, feeble body, then you cannot struggle or make sustained effort in any vocation—whether spiritual or secular. But when too much importance is given to the body, we forget that we are not the body, but the Self.

ಅಥ ಹೇನ್ದ್ರೋಽಪ್ರಾಪ್ಯೈವ ದೇವಾನೇತದ್ಭಯಂ ದದರ್ಶ ಯಥೈವ ಖಲ್ವಯಮಸ್ಮಿಞ್ಛರೀರೇ ಸಾಧ್ವಲಂಕೃತೇ ಸಾಧ್ವಲಂಕೃತೋ ಭವತಿ ಸುವಸನೇ ಸುವಸನಃ ಪರಿಷ್ಕೃತೇ ಪರಿಷ್ಕೃತ ಏವಮೇವಾಯಮಸ್ಮಿನ್ನನ್ಧೇಽನ್ಧೋ ಭವತಿ ಸ್ರಾಮೇ ಸ್ರಾಮಃ ಪರಿವೃಕ್ಣೇ ಪರಿವೃಕ್ಣೋಽಸ್ಯೈವ ಶರೀರಸ್ಯ ನಾಶಮನ್ವೇಷ ನಶ್ಯತಿ ನಾಹಮತ್ರ ಭೋಗ್ಯಂ ಪಶ್ಯಾಮೀತಿ ॥ ೮.೯.೧ ॥

Atha, but
indraḥ, Indra, the king of the gods
ha aprāpya eva, even before getting back
devān, to the gods
etat bhayam dadarśa, saw this fear [i.e., doubt]
yathā eva, just as
asmin śarīre sādhu-alaṅkṛte, with this body being well decorated
khalu ayam, this [reflection of the body]
sādhu-alaṅkṛtah bhavati, is also well decorated
suvasane suvasanaḥ, when the body is in fine clothes, the reflection is wearing fine clothes
pariṣkṛte pariṣkṛtaḥ, when the body is neat and clean, the reflection is neat and clean
evam eva, like this
asmin andhe, if [the body] is blind
ayam andhaḥ bhavati, this [reflection] is of a blind person
srāme srāmaḥ, if the body is lame, the reflection is of a lame person
parivṛkṇe parivṛkṇaḥ, if the body is hurt, the reflection is of an injured body
asya śarīrasya eva nāśam anu, on the body’s destruction
eṣaḥ naśyati, this [reflection] is destroyed
aham atra bhogyam na paśyāmi iti, I see nothing good in this.

note Virocana was happy. He had no more doubts or questions. He liked the idea of the body being the Self. But what about Indra? Indra was a higher being. He was a god and was endowed with some spiritual qualities. Whereas Virocana thought Prajāpati was saying the body was the Self, Indra thought he was saying the reflection was the Self. Indra also left Prajāpati and started to go back home, but then he was struck by a doubt: ‘How can that reflection be my Self? It can’t be. When I first looked at the reflection in the water it looked one way. Then when I put on fine clothes it looked another way. Suppose I lose a limb. The reflection will show that there is a limb missing. Whatever change there is in the body will show on the reflection. And if the body perishes, the reflection will be gone. But Prajāpati himself spoke of the Self as something constant, free from all defects, and immortal. It is something that does not change. What did Prajāpati mean when he said, “This is the Self”? Surely the

ಸ ಸಮಿತ್ಪಾಣಿಃ ಪುನರೇಯಾಯ ತಂ ಹ ಪ್ರಜಾಪತಿರುವಾಚ ಮಘವನ್ಯಚ್ಛಾನ್ತಹೃದಯಃ ಪ್ರಾವ್ರಾಜೀಃ ಸಾರ್ಧಂ ವಿರೋಚನೇನ ಕಿಮಿಚ್ಛನ್ಪುನರಾಗಮ ಇತಿ ಸ ಹೋವಾಚ ಯಥೈವ ಖಲ್ವಯಂ ಭಗವೋಽಸ್ಮಿಞ್ಛರೀರೇ ಸಾಧ್ವಲಂಕೃತೇ ಸಾಧ್ವಲಂಕೃತೋ ಭವತಿ ಸುವಸನೇ ಸುವಸನಃ ಪರಿಷ್ಕೃತೇ ಪರಿಷ್ಕೃತ ಏವಮೇವಾಯಮಸ್ಮಿನ್ನನ್ಧೇಽನ್ಧೋ ಭವತಿ ಸ್ರಾಮೇ ಸ್ರಾಮಃ ಪರಿವೃಕ್ಣೇ ಪರಿವೃಕ್ಣೋಽಸ್ಯೈವ ಶರೀರಸ್ಯ ನಾಶಮನ್ವೇಷ ನಶ್ಯತಿ ನಾಹಮತ್ರ ಭೋಗ್ಯಂ ಪಶ್ಯಾಮೀತಿ ॥ ೮.೯.೨ ॥

Saḥ, he [Indra]
punaḥ eyāya, again went back
samitpāṇiḥ, with fuel in hand
tam, to him
prajāpatiḥ ha uvāca, Prajāpati said
maghavan, O Maghavan [Indra]
yat prāvrājīḥ, you left
śāntahṛdayaḥ, satisfied
sārdham virocanena, along with Virocana
kim icchan, what do you want
punaḥ āgamaḥ iti, that you have come back again
saḥ ha uvāca, he [Indra] said
bhagavaḥ, lord
yathā era, just as
asmin śarīre sādhu-alaṅkṛte, with this body being well decorated
khalu ayam, this [reflection of the body]
sādhu-alaṅkṛtah bhavati, is also well decorated
suvasane suvasanaḥ, when the body is in fine clothes, the reflection is wearing fine clothes
pariṣkṛte pariṣkṛtaḥ, when the body is neat and clean, the reflection is neat and clean
evam era, like this
asmin andhe, if [the body] is blind
ayam andhaḥ bhavati, this [reflection] is of a blind person
srāme srāmaḥ, if the body is lame, the reflection is of a lame person
parivṛkṇe parivṛkṇaḥ, if the body is hurt, the reflection is of an injured body
asya śarīrasya eva nāśam anu, on the body’s destruction
eṣaḥ naśyati, this [reflection] is destroyed
aham atra bhogyam na paśyāmi iti, I see nothing good in this.

note Again Indra went to Prajāpati with fuel in hand as a symbol of surrender and humility. Śaṅkara makes a very significant comment here. The question is raised, ‘Virocana went away satisfied, but why did Indra come back?’ Śaṅkara says that we understand a thing according to our own level and inclination—according to our own nature. Śaṅkara cites the example given in the Bṛhadāraṇyaka Upaniṣad of Prajāpati’s instruction to the gods, humans, and asuras. To all of them Prajāpati gave the same instruction: he simply said, ‘da.’ The gods understood him to be saying dāmyata, be self-controlled. The human beings took it to mean datta, give in charity. And the asuras thought he was saying dayadhvam, be compassionate. They all heard the same thing, but they interpreted it differently, according to their nature. The gods have the purest nature. They are the closest to Brahman. What is preventing them from being united with Brahman? Just a very thin layer of ignorance. They have to have a full measure of purity, and self-discipline is what leads to this purity. This is why they took the instruction to mean they should practise self-control. The next are human beings. They are good, but they could be better. How? By practising selflessness. They should give whatever they can, share what they have with others, and not be selfish. But the demons are not ready for self-control or charity. They are very cruel and passionate by nature. Therefore they took the instruction to mean that they These are the three characteristics we find among people. One kind of person needs to practise self-control; another kind, charity; and a third kind, mercy. It all depends on the level one is at. Vedānta says you have to be ready to receive Self-knowledge. You have to be prepared. How a person understands the instructions is based on how much preparation he has had. Prajāpati was not trying to deceive Indra and Virocana. He was testing them, but he knew they were not prepared to receive Self-knowledge.

ಏವಮೇವೈಷ ಮಘವನ್ನಿತಿ ಹೋವಾಚೈತಂ ತ್ವೇವ ತೇ ಭೂಯೋಽನುವ್ಯಾಖ್ಯಾಸ್ಯಾಮಿ ವಸಾಪರಾಣಿ ದ್ವಾತ್ರಿಂಶತಂ ವರ್ಷಾಣೀತಿ ಸ ಹಾಪರಾಣಿ ದ್ವಾತ್ರಿಂಶತಂ ವರ್ಷಾಣ್ಯುವಾಸ ತಸ್ಮೈ ಹೋವಾಚ ॥ ೮.೯.೩ ॥ ॥ ಇತಿ ನವಮಃ ಖಣ್ಡಃ ॥

ಯ ಏಷ ಸ್ವಪ್ನೇ ಮಹೀಯಮಾನಶ್ಚರತ್ಯೇಷ ಆತ್ಮೇತಿ ಹೋವಾಚೈತದಮೃತಮಭಯಮೇತದ್ಬ್ರಹ್ಮೇತಿ ಸ ಹ ಶಾನ್ತಹೃದಯಃ ಪ್ರವವ್ರಾಜ ಸ ಹಾಪ್ರಾಪ್ಯೈವ ದೇವಾನೇತದ್ಭಯಂ ದದರ್ಶ ತದ್ಯದ್ಯಪೀದಂ ಶರೀರಮನ್ಧಂ ಭವತ್ಯನನ್ಧಃ ಸ ಭವತಿ ಯದಿ ಸ್ರಾಮಮಸ್ರಾಮೋ ನೈವೈಷೋಽಸ್ಯ ದೋಷೇಣ ದುಷ್ಯತಿ ॥ ೮.೧೦.೧ ॥

ನ ವಧೇನಾಸ್ಯ ಹನ್ಯತೇ ನಾಸ್ಯ ಸ್ರಾಮ್ಯೇಣ ಸ್ರಾಮೋ ಘ್ನನ್ತಿ ತ್ವೇವೈನಂ ವಿಚ್ಛಾದಯನ್ತೀವಾಪ್ರಿಯವೇತ್ತೇವ ಭವತ್ಯಪಿ ರೋದಿತೀವ ನಾಹಮತ್ರ ಭೋಗ್ಯಂ ಪಶ್ಯಾಮೀತಿ ॥ ೮.೧೦.೨ ॥

ಸ ಸಮಿತ್ಪಾಣಿಃ ಪುನರೇಯಾಯ ತಂ ಹ ಪ್ರಜಾಪತಿರುವಾಚ ಮಘವನ್ಯಚ್ಛಾನ್ತಹೃದಯಃ ಪ್ರಾವ್ರಾಜೀಃ ಕಿಮಿಚ್ಛನ್ಪುನರಾಗಮ ಇತಿ ಸ ಹೋವಾಚ ತದ್ಯದ್ಯಪೀದಂ ಭಗವಃ ಶರೀರಮನ್ಧಂ ಭವತ್ಯನನ್ಧಃ ಸ ಭವತಿ ಯದಿ ಸ್ರಾಮಮಸ್ರಾಮೋ ನೈವೈಷೋಽಸ್ಯ ದೋಷೇಣ ದುಷ್ಯತಿ ॥ ೮.೧೦.೩ ॥

ನ ವಧೇನಾಸ್ಯ ಹನ್ಯತೇ ನಾಸ್ಯ ಸ್ರಾಮ್ಯೇಣ ಸ್ರಾಮೋ ಘ್ನನ್ತಿ ತ್ವೇವೈನಂ ವಿಚ್ಛಾದಯನ್ತೀವಾಪ್ರಿಯವೇತ್ತೇವ ಭವತ್ಯಪಿ ರೋದಿತೀವ ನಾಹಮತ್ರ ಭೋಗ್ಯಂ ಪಶ್ಯಾಮೀತ್ಯೇವಮೇವೈಷ ಮಘವನ್ನಿತಿ ಹೋವಾಚೈತಂ ತ್ವೇವ ತೇ ಭೂಯೋಽನುವ್ಯಾಖ್ಯಾಸ್ಯಾಮಿ ವಸಾಪರಾಣಿ ದ್ವಾತ್ರಿಂಶತಂ ವರ್ಷಾಣೀತಿ ಸ ಹಾಪರಾಣಿ ದ್ವಾತ್ರಿಂಶತಂ ವರ್ಷಾಣ್ಯುವಾಸ ತಸ್ಮೈ ಹೋವಾಚ ॥ ೮.೧೦.೪ ॥ ॥ ಇತಿ ದಶಮಃ ಖಣ್ಡಃ ॥

ತದ್ಯತ್ರೈತತ್ಸುಪ್ತಃ ಸಮಸ್ತಃ ಸಮ್ಪ್ರಸನ್ನಃ ಸ್ವಪ್ನಂ ನ ವಿಜಾನಾತ್ಯೇಷ ಆತ್ಮೇತಿ ಹೋವಾಚೈತದಮೃತಮಭಯಮೇತದ್ಬ್ರಹ್ಮೇತಿ ಸ ಹ ಶಾನ್ತಹೃದಯಃ ಪ್ರವವ್ರಾಜ ಸ ಹಾಪ್ರಾಪ್ಯೈವ ದೇವಾನೇತದ್ಭಯಂ ದದರ್ಶ ನಾಹ ಖಲ್ವಯಮೇವಂ ಸಮ್ಪ್ರತ್ಯಾತ್ಮಾನಂ ಜಾನಾತ್ಯಯಮಹಮಸ್ಮೀತಿ ನೋ ಏವೇಮಾನಿ ಭೂತಾನಿ ವಿನಾಶಮೇವಾಪೀತೋ ಭವತಿ ನಾಹಮತ್ರ ಭೋಗ್ಯಂ ಪಶ್ಯಾಮೀತಿ ॥ ೮.೧೧.೧ ॥

Yatra tat etat, when this [self]
suptaḥ, is sleeping
samastaḥ, all organs inactive
samprasannaḥ, free from worry
svapnam na vijānāti, does not have any dreams
eṣaḥ ātmā, this is the Self [free from sin]
iti ha uvāca, [Prajāpati] said
etat amṛtam abhayam, it is immortal and fearless
etat brahma iti, it is Brahman
saḥ ha śāntahṛdayaḥ pravavrāja, he [Indra] left happy in mind
aprāpya eva devān, but even before getting back to the gods
saḥ etat bhayam dadarśa, he saw this fear [i.e., difficulty]
ayam, this [self]
nāha khalu samprati, does not while [in deep sleep]
evam, in this way [i.e., as when awake]
ātmānam jānāti, know itself
ayam aham asmi iti, I am so-and-so
na eva imāni bhūtāni, nor even all these beings
vināśam eva apītaḥ bhavati, as if he becomes obliterated
na aham atra bhogyam paśyāmi iti, I don’t see any good in this.

note Next, Prajāpati told Indra about deep sleep. Normally when we are awake, our sense organs are outgoing, as if they are constantly searching for something. Then when we are dreaming, our body is at rest but our mind is not at rest. But if we have sound, dreamless sleep, our body, our organs, and our mind are all resting. Prajāpati says: ‘This is the Self [Ātman]. This is Brahman.’ According to Vedanta, Ātman and Brahman are one and the same. When we use the word Ātman, we are referring to the Self within us. The word Brahman, means ‘the biggest,’ The greatest,’ ‘the ultimate.’ There is nothing higher, nothing greater. Really speaking, we don’t know what the ultimate is like. But we use the word Brahman to convey the idea of its uniqueness, that it is superior to everything. What Prajāpati said seemed very convincing, and Indra left śāntahṛdaya—with his mind satisfied, with no more doubts. But as he was on his way back home, something began to trouble him. He thought: ‘When I have dreamless sleep, why is it that I am not conscious of anything—even of myself? It’s as if I have been annihilated and everything around me has disappeared. Why should this be?’ When Sri Ramakrishna used to have samādhi, he had no external consciousness and there was almost no sign of life in his body, but his face was beaming with joy. What is the difference between samādhi and deep sleep? In samādhi you have Self-knowledge. You know your real Self. And when your consciousness of the external world returns you are liberated. You have no more attachments or hankering after worldly pleasures. You are in a state of supreme bliss. In suṣupti, deep sleep, all feelings, all experiences, all perceptions are temporarily wiped out. But when you wake up, you are the same person you were when you went to sleep. Your ignorance is still there, and there is no change in your outlook. You have the same attachments and fears, and you run after the same worldly pleasures that you did before you had deep sleep. Your bondage continues. That is the difference between the two.

ಸ ಸಮಿತ್ಪಾಣಿಃ ಪುನರೇಯಾಯ ತಂ ಹ ಪ್ರಜಾಪತಿರುವಾಚ ಮಘವನ್ಯಚ್ಛಾನ್ತಹೃದಯಃ ಪ್ರಾವ್ರಾಜೀಃ ಕಿಮಿಚ್ಛನ್ಪುನರಾಗಮ ಇತಿ ಸ ಹೋವಾಚ ನಾಹ ಖಲ್ವಯಂ ಭಗವ ಏವಂ ಸಮ್ಪ್ರತ್ಯಾತ್ಮಾನಂ ಜಾನಾತ್ಯಯಮಹಮಸ್ಮೀತಿ ನೋ ಏವೇಮಾನಿ ಭೂತಾನಿ ವಿನಾಶಮೇವಾಪೀತೋ ಭವತಿ ನಾಹಮತ್ರ ಭೋಗ್ಯಂ ಪಶ್ಯಾಮೀತಿ ॥ ೮.೧೧.೨ ॥

ಏವಮೇವೈಷ ಮಘವನ್ನಿತಿ ಹೋವಾಚೈತಂ ತ್ವೇವ ತೇ ಭೂಯೋಽನುವ್ಯಾಖ್ಯಾಸ್ಯಾಮಿ ನೋ ಏವಾನ್ಯತ್ರೈತಸ್ಮಾದ್ವಸಾಪರಾಣಿ ಪಞ್ಚ ವರ್ಷಾಣೀತಿ ಸ ಹಾಪರಾಣಿ ಪಞ್ಚ ವರ್ಷಾಣ್ಯುವಾಸ ತಾನ್ಯೇಕಶತಂ ಸಮ್ಪೇದುರೇತತ್ತದ್ಯದಾಹುರೇಕಶತಂ ಹ ವೈ ವರ್ಷಾಣಿ ಮಘವಾನ್ಪ್ರಜಾಪತೌ ಬ್ರಹ್ಮಚರ್ಯಮುವಾಸ ತಸ್ಮೈ ಹೋವಾಚ ॥ ೮.೧೧.೩ ॥ ॥ ಇತಿ ಏಕಾದಶಃ ಖಣ್ಡಃ ॥

Evam eva eṣaḥ, it is like that
maghavan, O Maghavan
iti ha uvāca, [Prajāpati] said
etam tu eva bhūyaḥ anuvyākhyāsyāmi, I will explain it once again
te, to you
vasa, stay here
aparāṇi pañca, another five
varṣāṇi iti, years
saḥ, he [Indra]
ha aparāṇi pañca varṣāṇi, for another five years
uvāsa, lived there
tāni ekaśatam sampeduḥ, one hundred and one [years] were completed
etat tat yat āhaḥ, this is what it is when people say
maghavān prajāpatau brahmacaryam uvāsa, Indra lived with Prajāpati practising brahmacārya
ekaśatam ha vai varṣāṇi iti, one hundred and one years
tasmai ha uvāca, [Prajāpati] said to him. Iti ekādaśaḥ khaṇḍaḥ, here ends the eleventh section.

note For the third time Indra returned. Prajāpati must have been very pleased with this. If the student comes back again and again with questions, then naturally the teacher is pleased. He thinks: ‘I have a very clever student. He wants to know, and I am happy to be able to help him.’ This time he asked Indra to practise brahmacarya for just five years, as he could see Indra was almost ready. So Indra practised austerities for a total of a hundred and one years. Śaṅkara says that the reason this story has been introduced here is to show how important Self-knowledge is—that there is nothing higher and more desirable than Self-knowledge. The Indian scriptures are very clear: If you are mainly interested in acquiring money they say: ‘All right, have money. But remember, it will only give you happiness for a while. Very soon you will discover what a bondage it is.’ It is the same for other things—scholarship, political power, social standing, and so on. You may enjoy them if you want, but all the time you must know that they will not last long and they will not give you peace of mind. The scriptures say that it is only through Self-knowledge that you will get happiness which is eternal, which is always yours. This is why Self-knowledge is considered to be the highest goal of life.

ಮಘವನ್ಮರ್ತ್ಯಂ ವಾ ಇದಂ ಶರೀರಮಾತ್ತಂ ಮೃತ್ಯುನಾ ತದಸ್ಯಾಮೃತಸ್ಯಾಶರೀರಸ್ಯಾತ್ಮನೋಽಧಿಷ್ಠಾನಮಾತ್ತೋ ವೈ ಸಶರೀರಃ ಪ್ರಿಯಾಪ್ರಿಯಾಭ್ಯಾಂ ನ ವೈ ಸಶರೀರಸ್ಯ ಸತಃ ಪ್ರಿಯಾಪ್ರಿಯಯೋರಪಹತಿರಸ್ತ್ಯಶರೀರಂ ವಾವ ಸನ್ತಂ ನ ಪ್ರಿಯಾಪ್ರಿಯೇ ಸ್ಪೃಶತಃ ॥ ೮.೧೨.೧ ॥

Maghavan, O Maghavan [Indra]
martyam vai idam śarīram, this body is mortal [subject to death]
āttam mṛtyunā, it has been captured by death
tat, that [body]
asya amṛtasya aśarīrasya ātmanaḥ adhiṣṭhānam, is the foundation of this immortal and formless Self
āttaḥ vai saśarīraḥ priya-apriyābhyām, one who has a body is subject to good and evil
saśarīrasya sataḥ, for one who has a body
priya-apriyayoḥ apahatiḥ na asti, there is no end to good and evil
aśarīram vāva santam, but one who is without a body
priya-apriye na spṛśataḥ, is not touched by good and evil.

note Prajāpati now starts teaching Indra about the nature of the Self. He says the Self has no body and no form, yet somehow or other the Self has identified itself with the body. Why? Because of ignorance. But if the Self is supposed to be pure consciousness, pure knowledge, where has this ignorance come from? Can light and darkness coexist? Similarly, can knowledge and ignorance coexist? No. There is, in fact, no ignorance at all in the Self. Yet, somehow or other, the formless Self identifies itself with the body and imagines that whatever happens to the body happens to it. It feels it is born when the body is born, and that it dies when the body dies. Vedānta says this ignorance is temporary and it can be removed. Vedānta calls this ignorance māyā. Māyā is often translated as ‘illusion,’ but this is not quite correct. Swami Vivekananda calls it ‘a statement of fact.’ You cannot say it does not exist, but again you cannot say exactly what it is. It is anirvacanīya, indescribable. Śaṅkara often uses the example of the rope and the snake to explain how māyā works. Suppose you are walking along a road on a dark night, and you suddenly see what you think is a snake lying across the road in front of you. You are frightened and you start yelling, ‘Snake! Snake!’ Then some people living nearby come running out of their homes with lights, and you discover it is not a snake after all. It is just a rope. Another example given is that of the mirage. Suppose you are walking in a desert and you are very thirsty. In the distance you see a lake and you start walking towards it. You go on and on, but you never reach the water. Finally you realize it is just a mirage. It is all due to the effect of the sunrays on the sand. Another example is that of thinking you see silver where there is just a piece of mother-of-pearl. When you see the mother-of-pearl, you are convinced that you are seeing silver. So māyā is an error with a semblance of truth. Yet, Vedānta says, the mother-of-pearl never becomes silver, nor does the rope ever become a snake or the sand become water. Māyā has two aspects—āvaraṇa and vikṣepa. Āvaraṇa means ‘covering.’ Māyā covers the rope and hides its real nature. Vikṣepa is the projecting power of māyā. It projects the appearance of a snake where there is just a rope. This is also called adhyāsa, superimposition. Vedānta says this ignorance is just temporary. As soon as light comes, we see the rope rather than the snake. Similarly, as soon as knowledge is awakened in us, our false identification with the body is gone and we realize our true nature. Prajāpati says to Indra, ‘This body has been captured by death.’ Here Śaṅkara asks: ‘Why does Prajāpati say this? He says this so that we will try to get rid of our ignorance quickly.’ If we are merely told that we are mortal and that some day we will die, we may say: ‘Well, I will not die soon. I still have many years at my disposal to live as I like. I will enjoy myself as long as possible.’ But if we are told that we are already in the grips of death, that death is already at our doorstep, that it has already conquered us, we will understand that there is no time to lose. We must attain Self-knowledge immediately. The Hindu idea is that anything that has a beginning also has an end. Anything that is born must some day die. This is something we don’t like to accept. When Yama asked King Yuddhiṣṭhira what the most amazing thing was, Yuddhiṣṭhira replied, ‘The most amazing thing is that people see others dying all around them, but somehow or other they believe they will never die.’ But the fact is, the moment we are born, the process of death begins. When we are born, death comes to us and says: ‘Here I am. I am going to follow you like a shadow. Sooner or later you will be my victim, even if I have to wait a hundred years.’ Vedānta says, however, that the Self is never born and it never dies. It is immortal. Death is for the śārīra—that is, for one who feels he is a body. So also pleasure and pain. These changing conditions afflict only the person who identifies himself with the body. This empirical world is a world of sense experience, and it is always subject to change. One moment it is hot, the next moment it is cold. One moment there is pleasure, and the next there is pain. This is the way the world goes on, continuously. But if you can get rid of the delusion that you are an embodied being, then you are no longer swayed by the changing conditions of life. You are always the same, always calm. And there is no question of pleasure and pain for you. They cannot touch you. Even if the body is affected, you are not affected. Prajāpati says the body is the adhiṣṭhānam, the abode or resting place, of the Self. Foṛ the time being the Self chooses to live in this house. Though the Self is amṛtam, immortal, and aśarīram, without a body, it identifies itself with the body and thinks it is mortal. This fact of delusion has to be recognized. We cannot ignore it. But if delusion, or ignorance, were in the nature of the Self, how could we get How do we uncover that Knowledge? How do we remove our delusion and stop identifying ourself with the body? Śaṅkara says, first we must become free from desires. We identify ourself with the body because we have desires. For example, we want to eat something. How will we eat it if we do not have a body? For any sense desire we have, we must have a body to fulfil it. And as long as we have a body, we will sometimes have pleasure and sometimes have pain. We cannot always have pleasure. Along with pleasure comes pain. Then again, some of our desires will be fulfilled, but some of them will not. And if they are not fulfilled, we will be disappointed. Vedānta says, even the desire for liberation requires a body to fulfil it. But when we attain Self-knowledge we realize a state where there is no such change. We then know our true nature, our real Self, which is never touched by the changing conditions of the world. Then Śaṅkara says, if you want Self-knowledge you must go to a teacher. But not just any teacher. You must go to one who is himself free from desires—one who is a paramahaṃsa. The word paramahaṃsa literally means a swan. A swan is said to be able to separate milk from water. If there is milk mixed with water, it will drink only the milk and leave behind the water. So a teacher who is a paramahaṃsa has developed discrimination between the real and the unreal, the permanent and the impermanent. He rejects whatever is unreal, and accepts only that which is real and immortal. That is to say, he has no more desires for anything in this world. What does such a teacher do? He shows you your real nature. Sri Ramakrishna used to explain this with the story of the tiger and the goats. Once a pregnant tigress was running after a flock of goats when she fell down exhausted and died. But as she died, she gave birth to a baby tiger. The baby tiger was adopted by the goats, and in course of time he began to eat grass and bleat just like them. All the while he thought he was a goat. Even when he grew up he never realized he was a tiger. One day a big tiger came there and was about to spring on the flock when he noticed another tiger running away frightened and bleating like a goat. Disgusted, he ran and caught hold of the grass-eating tiger and said: ‘What are you doing here with these goats? Shame on you! You are a tiger.’ But the grass-eating tiger started crying and said: ‘No, no, I am a goat. Let me go.’ Then the big tiger dragged the other to a river and said: ‘Look at your reflection in the water. You look just like me. You are not a goat. You are a tiger.’ He then forced a piece of meat into the grass-eating tiger’s mouth. Getting the taste of the meat, the grass-eating tiger started to roar. So this is what the guru does. He removes our ignorance and tells us who we really are—tat tvam asi, thou art that.

ಅಶರೀರೋ ವಾಯುರಭ್ರಂ ವಿದ್ಯುತ್ಸ್ತನಯಿತ್ನುರಶರೀರಾಣ್ಯೇತಾನಿ ತದ್ಯಥೈತಾನ್ಯಮುಷ್ಮಾದಾಕಾಶಾತ್ಸಮುತ್ಥಾಯ ಪರಂ ಜ್ಯೋತಿರುಪಸಮ್ಪದ್ಯ ಸ್ವೇನ ರೂಪೇಣಾಭಿನಿಷ್ಪದ್ಯನ್ತೇ ॥ ೮.೧೨.೨ ॥

ಏವಮೇವೈಷ ಸಮ್ಪ್ರಸಾದೋಽಸ್ಮಾಚ್ಛರೀರಾತ್ಸಮುತ್ಥಾಯ ಪರಂ ಜ್ಯೋತಿರುಪಸಮ್ಪದ್ಯ ಸ್ವೇನ ರೂಪೇಣಾಭಿನಿಷ್ಪದ್ಯತೇ ಸ ಉತ್ತಮಪುರುಷಃ ಸ ತತ್ರ ಪರ್ಯೇತಿ ಜಕ್ಷತ್ಕ್ರೀಡನ್ರಮಮಾಣಃ ಸ್ತ್ರೀಭಿರ್ವಾ ಯಾನೈರ್ವಾ ಜ್ಞಾತಿಭಿರ್ವಾ ನೋಪಜನಂ ಸ್ಮರನ್ನಿದಂ ಶರೀರಂ ಸ ಯಥಾ ಪ್ರಯೋಗ್ಯ ಆಚರಣೇ ಯುಕ್ತ ಏವಮೇವಾಯಮಸ್ಮಿಞ್ಛರೀರೇ ಪ್ರಾಣೋ ಯುಕ್ತಃ ॥ ೮.೧೨.೩ ॥

Evam eva, just like that
eṣaḥ samprasādaḥ, this serene one [i.e., the individual self, after attaining Self-knowledge]
asmāt śarīrāt, from this body
samutthāya, arising
param jyotiḥ, the radiance of the Cosmic Self
upasampadya, attains
svena rūpeṇa abhiniṣpadyate, appears in his own form
saḥ uttama puruṣaḥ, this is the Supreme Being
saḥ tatra paryeti, he goes about
jakṣat krīḍan ramamāṇaḥ, eating, playing, and enjoying himself
strībhiḥ vā, with women
yānaiḥ vā, or in carriages
jñātibhiḥ vā, or with relatives
na smaran, not remembering
upajānam idam śarīram, this body in which he was born
yathā, just as
saḥ prayogyaḥ, an animal [a horse or bullock]
ācaraṇe yuktaḥ, is harnessed to a carriage [or chariot]
evam eva, like that
ayam prāṇaḥ, this life
asmin śarīre yuktaḥ, is harnessed to the body.

note The question here is, who is the enjoyer? It is the self. This is something basic to Vedānta philosophy. The self is the master. The body is like a house, and the self is like the owner of the house. Just as the owner of a house can change his house at any time, so also, the self can change its body at any time. Here the relationship of the self with the body is clearly brought out. The self is immortal and aśarīra, without a body. But, like lightning or clouds, the self is sometimes manifest in a form. With ordinary people the distinction between the self and the body is not noticeable, but with an enlightened person the distinction is quite conspicuous. In all his manners and his way of speaking, you see that the enlightened person is using his body as his instrument. He is always conscious that he is the self. He may be eating or drinking or talking or moving about like anyone else, but still you see there is a difference. An ordinary person is not his own master. He is a slave to his body and mind. But a knower of the Self has conquered the body and the mind and can make them behave as he wants. He is merely the draṣṭā, the spectator. He sees the world going on with all its madness, and to him it is great fun, because he is totally unaffected and untouched. Vedānta keeps trying to convince us of the fact that happiness is not outside. It is not dependent on any objective circumstances. It is all within. If happiness were dependent on external conditions then why doesn’t the same thing give happiness to everyone? Some people are very happy if they get some sweets to eat. But there are other people who don’t care for sweets at all. If the sweets were the source of happiness they should make everyone happy, but they don’t. There are people who, in spite of seemingly unfavorable circumstances, are very happy. They know that they don’t have to seek for happiness outside. They find it within. But this is not to say a knower of the Self is cold and indifferent. Śaṅkara says, when you know your Self, when you know you are Brahman and that everything you see is nothing but Brahman, then you feel you are one with all. If others are happy, you are happy. If others are in pain, you are also in pain. Now we are separate from others because we think we are the body and we identify ourself with our body. Yet still we talk of love, compassion, of sharing the sorrows and sufferings of others. How can we share them? We can’t. We may have pity on someone, but often that pity is accompanied by a sense of superiority. By showing pity we are often merely showing our arrogance. This is why the Taittirīya Upaniṣad says that when you give someone something, give it with respect. You may give something to a beggar. He may be in rags. Never mind, he is God. You should feel grateful to him that he is accepting your offering. The Upaniṣad also says, if you cannot give with respect then it is better not to give at all. You will hurt the other person’s self-respect. So whatever you give, give with love and humility. When you give something, you are giving it to your own Self, because you are everywhere—in the small, in the big, in a human being, and in an insect.

ಅಥ ಯತ್ರೈತದಾಕಾಶಮನುವಿಷಣ್ಣಂ ಚಕ್ಷುಃ ಸ ಚಾಕ್ಷುಷಃ ಪುರುಷೋ ದರ್ಶನಾಯ ಚಕ್ಷುರಥ ಯೋ ವೇದೇದಂ ಜಿಘ್ರಾಣೀತಿ ಸ ಆತ್ಮಾ ಗನ್ಧಾಯ ಘ್ರಾಣಮಥ ಯೋ ವೇದೇದಮಭಿವ್ಯಾಹರಾಣೀತಿ ಸ ಆತ್ಮಾಭಿವ್ಯಾಹಾರಾಯ ವಾಗಥ ಯೋ ವೇದೇದಂ ಶೃಣವಾನೀತಿ ಸ ಆತ್ಮಾ ಶ್ರವಣಾಯ ಶ್ರೋತ್ರಮ್ ॥ ೮.೧೨.೪ ॥

Atha, then
yatra etat cakṣuḥ, where this organ of vision is
ākāśam anuviṣaṇṇam, lying inside the space [in the eye]
saḥ cākṣuṣaḥ puruṣaḥ, that is the deity presiding over the eye
darśanāya cakṣuḥ, the eye is the instrument of vision
atha, then
yaḥ veda, one who knows
idam jighrāṇi iti, I smell this
saḥ ātmā, that is the Self
gandhāya ghrāṇam, the organ of smell is the instrument of smelling
atha, then
yaḥ veda, one who knows
idam abhivyāharāṇi iti, I speak this
saḥ ātmā, that is the Self
abhivyāhārāya vāk, the organ of speech is the instrument of speaking
atha, then
yaḥ veda, one who knows
idam śṛṇavāni iti, I hear this
saḥ ātmā, that is the Self
śravaṇāya śrotram, the ear is the instrument of hearing.

note The Upaniṣad is saying that the Self is within us, and that the Self makes use of the organs for its experience in this empirical world. ‘I see, I hear, I speak’—who is this ‘I’? When I say, ‘I see,’ do I mean the eyes are seeing something by their own power? No. The Self is behind the eyes, and the Self uses them for its own purpose. The eyes are not independent. When we die, all our organs may be intact, yet we won’t be able to see or hear anything. You may ask, ‘How do I know that the Self is working through the organs?’ Vedānta says, suppose you are absent-minded and are absorbed in thinking something. Someone may come and stand before you and say something, but you don’t see him at all. Now who is it that is absorbed? It is the Self. The Self has withdrawn itself from the sense organs, and because of this they are not able to operate in the way they normally do. Earlier Prajāpati had told Indra and Virocana that the person in the eyes is the Self. Indra took it to mean that his own reflection was the Self. But this is not what Prajāpati meant. He meant that there is a being within us who sees through the eyes and hears through the ears. He says that within the eye there is a space, and that is where the Self is. The Self is hiding there, as it were. Prajāpati uses the word puruṣa to refer to the Self. Here puruṣa does not mean ‘male,’ as it does in Bengali. The word puruṣa literally means pure śayate—that is, ‘one who is lying,’ or ‘hidden’ (śayate) ‘in a place’ (pure). Who does the organ of smelling work for? The Self. All our organs are servants of the Self. The person in the eye uses the eye to see and the organ of smelling to smell. When the Self, the puruṣa, wants to speak, it uses the organ of speaking. And when it wants to hear, it uses the organ of hearing.

ಅಥ ಯೋ ವೇದೇದಂ ಮನ್ವಾನೀತಿ ಸಾತ್ಮಾ ಮನೋಽಸ್ಯ ದೈವಂ ಚಕ್ಷುಃ ಸ ವಾ ಏಷ ಏತೇನ ದೈವೇನ ಚಕ್ಷುಷಾ ಮನಸೈತಾನ್ಕಾಮಾನ್ಪಶ್ಯನ್ರಮತೇ ಯ ಏತೇ ಬ್ರಹ್ಮಲೋಕೇ ॥ ೮.೧೨.೫ ॥

ತಂ ವಾ ಏತಂ ದೇವಾ ಆತ್ಮಾನಮುಪಾಸತೇ ತಸ್ಮಾತ್ತೇಷಾಂ ಸರ್ವೇ ಚ ಲೋಕಾ ಆತ್ತಾಃ ಸರ್ವೇ ಚ ಕಾಮಾಃ ಸ ಸರ್ವಾಂಶ್ಚ ಲೋಕಾನಾಪ್ನೋತಿ ಸರ್ವಾಂಶ್ಚ ಕಾಮಾನ್ಯಸ್ತಮಾತ್ಮಾನಮನುವಿದ್ಯ ವಿಜಾನಾತೀತಿ ಹ ಪ್ರ್ಜಾಪತಿರುವಾಚ ಪ್ರಜಾಪತಿರುವಾಚ ॥ ೮.೧೨.೬ ॥ ॥ ಇತಿ ದ್ವಾದಶಃ ಖಣ್ಡಃ ॥

Tam vai etam devāḥ ātmānam upāsate, that is the Self which the gods worship
tasmāt, this is why
sarve ca lokāḥ, all the worlds
teṣām āttāḥ, are within the grasp of them [the gods]
sarve ca kāmāḥ, and all things they desire
sarvān ca lokān, all worlds
sarvān ca kāmān, and all things one desires
āpnoti, one attains
yaḥ tam ātmānam anuvidya, one who knows the Self
vijānāti iti, and has a direct, personal experience of it
prajāpatiḥ ha uvāca prajāpatiḥ uvāca, this is what Prajāpati taught. Iti dvādaśaḥ khaṇḍaḥ, here ends the twelfth section.

note Here the Upaniṣad is praising Self-knowledge in order to tempt us to attain it. Earlier the Upaniṣad said, ‘Na alpe sukḥam asti’—there is no happiness in the finite, in what is small or limited. Only in bhūmā, the infinite, is there happiness. Bhūmā is infinite in terms of both time and space. Whatever is limited by time and space cannot give us peace and happiness. Even the state of a god or goddess is a limitation, according to Hinduism. By virtue of the kind of life you have lived and the good things you have done, you may be elevated to the position of a god or goddess. But that position is only temporary. When your term expires, you are right back where you Śaṅkara says the Upaniṣad does not mean to say that this state can be attained only by gods and goddesses. It is for human beings also. In fact, it is our very birthright. The story of Indra and Virocana going to Prajāpati for Self-knowledge shows that we are all suffering from discontent. We are always seeking something, though we may not know exactly what it is. Even the gods and goddesses in heaven are not content. After many births they have attained the status of a god or goddess, and they seem to have everything they desire, yet still they are not satisfied. This is why Indra went to Prajāpati and spent a hundred and one years practising austerities to get the knowledge of the Self. The Upaniṣad says again and again that Self-knowledge is the highest. If you attain that you attain everything.

ಶ್ಯಾಮಾಚ್ಛಬಲಂ ಪ್ರಪದ್ಯೇ ಶಬಲಾಚ್ಛ್ಯಾಮಂ ಪ್ರಪದ್ಯೇಽಶ್ವ ಇವ ರೋಮಾಣಿ ವಿಧೂಯ ಪಾಪಂ ಚನ್ದ್ರ ಇವ ರಾಹೋರ್ಮುಖಾತ್ಪ್ರಮುಚ್ಯ ಧೂತ್ವಾ ಶರೀರಮಕೃತಂ ಕೃತಾತ್ಮಾ ಬ್ರಹ್ಮಲೋಕಮಭಿಸಂಭವಾಮೀತ್ಯಭಿಸಂಭವಾಮೀತಿ ॥ ೮.೧೩.೧ ॥ ॥ ಇತಿ ತ್ರಯೋದಶಃ ಖಣ್ಡಃ ॥

Śyāmāt śabalam prapadye, from the dark may I attain the diverse
śabalāt śyāmam prapadye, from the diverse may I attain the dark
aśvaḥ romāṇi iva, as a horse [shakes] its fur
pāpam vidhūya, I will shake off any shortcomings [I have]
candra iva rāhoḥ mukhāt pramucya, as the moon gets free from the mouth of Rāhu
dhūtvā śarīram, laying down the body
kṛtātmā, having accomplished everything
akṛtam, eternal
brahmalokam, Brahmaloka
abhisambhavāmi iti abhisambhavāmi iti, I will attain, I will attain. Iti trayodaśaḥ khaṇḍaḥ, here ends the thirteeenth section.

note This is a meditation mantra. It contains the essence of all that has been said before in this Upaniṣad. There are two important words used here—śyāma and śabala. Śyāma means ‘dark,’ or ‘black.’ Śyāmā is the feminine form, and it is also a name of Mother Kālī. Śaṅkara says that śyāma is gambhīraḥ varṇaḥ, a deep colour—that is to say, it is not perceptible to our sense organs. When we say something is dark, it suggests that it is difficult to know. Mother Kālī is said to be dark because we really do not know what or who she is. Here the word śyāma refers to Brahman, because Brahman also is difficult to know. Where do we realize Brahman? Within us, within the heart. Śabala means many-coloured, or with many forms. It stands for Brahmaloka. It is the multiplicity outside. The idea is, what is inside is also outside. The One becomes the many. Suppose you enter a room where there are a hundred mirrors. What do you see? You see a hundred reflections of yourself. Or suppose the moon is shining above and there are many pots of water on the ground. In each pot there is a reflection of the moon, but there is in reality only one moon. How do we realize this—that the One becomes the many? Through cittaśuddhi, purification of the mind. Your mind is like a mirror. If the mirror is clean you have a very clear reflection of yourself. But if there is dust and dirt on the mirror you cannot see your reflection very well. The Upaniṣad has again and again been emphasizing this need for purification of the mind. It is not something that is attained all of a sudden. It does not happen by a fluke. It comes only after years of hard struggle and self-discipline. Two illustrations are given here in this verse. The first is about a horse. When a horse has dirt on his body, he wants to get rid of it. He does not like something unnatural sticking to his fur. What does he do? He shakes his body. So also, we have the dirt of ignorance, egotism, and other things clinging to our mind, but they are not part of our real nature and we must get rid of them. We must shake them off. How? Through discrimination: ‘I am not this body, nor am I identified with anything the body is identified with, such as caste or country. These are all superimpositions. My real Self is always pure, without birth, without death.’ When you practise this kind of discrimination, slowly the conviction grows on you that you are not the body, that you are the Self, separate from the body. The second illustration is taken from the myth of the churning of the ocean. In ancient times the gods and the demons decided to churn the ocean to obtain the nectar of immortality so that they would never die. After much difficulty they managed to get the nectar, and then the gods tricked the demons and snatched it away so they could have it all for themselves. When the nectar was being distributed among the gods, the sun and the moon noticed that Rāhu, a demon, was hiding among them and they shouted a warning. But it was too late. Rāhu was able to get a taste of the nectar just before his head was cut off. Thus the rest of his body perished but his head became immortal, and that head is forever chasing his enemies, the sun and the moon. When there is an eclipse of the moon, it is said that Rāhu has swallowed the moon. But because Rāhu has no body, the moon soon comes out from the bottom of his head and we again see the shining form of the moon. The Upaniṣad says that it is as if we were all within the mouth of Rāhu. We have all been swallowed by ignorance, as it were. By nature we are the luminous Self, but the light of the Self has been covered by the darkness of ignorance. Somehow or other we have to free ourselves from the mouth of Rāhu and we will then regain our inherent splendour. Vedānta says, if you are Brahman you have always been Brahman. It is not that you are attaining something new. When you realize Brahman, you realize what you have always been. It is like a prince kidnapped by some beggars when he is just a baby. As he grows up among the beggars, he behaves just like them. He never realizes he is a prince. But one day some people discover him and take him to the palace and tell him he is the prince. He was always the prince, only he did not know it. There is a wonderful example told by Holy Mother. There was a large diamond lying on the ground near a bathing ghat. Everyone thought it was a piece of glass, and those who came to bathe there used to scrape the dirt off their feet by rubbing them on the diamond. One day a jeweller saw it and realized it was a diamond. Hadn’t it always been a diamond? Similarly, you have always been Brahman, only you did not know it. Vedānta says we have placed our own hands over our eyes and we are saying: ‘Help! I can’t see anything. I am blind.’ We have always been telling ourselves that we are worthless and good for nothing. Now we must reverse our thinking. We must tell ourselves that we are pure, free, and divine. Vedānta does not claim it can perform any miracles. It does not have any strange, magical formulas. What Vedānta says is very simple and straightforward—Tat tvam asi, thou art that. Vedānta tries to awaken the power that is already lying dormant within us. And in how many different ways it tries. Śaṅkara says the scriptures are ādaravati, affectionate, like a mother. Perhaps you want to eat only sweets and nothing else, but the doctor has said you should not eat sweets. What does your mother do? She will go on coaxing you in different ways to eat what is good for you. Similarly, the Upaniṣad goes on coaxing us to attain Self-knowledge. The Upaniṣad is telling us we are now mesmerized into thinking we are good for nothing, a sinner, a slave. We have to get out of the grips of this delusion, like the moon gets out of the mouth of Rāhu. We have to shake off this delusion, like the horse shaking off the dirt on its fur. We then attain a state which is called akṛtam, uncreated. Whatever is created will be destroyed. If we build a house, then some day or other it will be destroyed. But that which is uncreated, which is not the effect of anything, is eternal. It will never come to an end. Self-knowledge is not something created in us. It is not a product. Nor is it the result of anything.

ಆಕಾಶೋ ವೈ ನಾಮ ನಾಮರೂಪಯೋರ್ನಿರ್ವಹಿತಾ ತೇ ಯದನ್ತರಾ ತದ್ಬ್ರಹ್ಮ ತದಮೃತಂ ಸ ಆತ್ಮಾ ಪ್ರಜಾಪತೇಃ ಸಭಾಂ ವೇಶ್ಮ ಪ್ರಪದ್ಯೇ ಯಶೋಽಹಂ ಭವಾಮಿ ಬ್ರಾಹ್ಮಣಾನಾಂ ಯಶೋ ರಾಜ್ಞಾಂ ಯಶೋವಿಶಾಂ ಯಶೋಽಹಮನುಪ್ರಾಪತ್ಸಿ ಸ ಹಾಹಂ ಯಶಸಾಂ ಯಶಃ ಶ್ಯೇತಮದತ್ಕಮದತ್ಕಂ ಶ್ಯೇತಂ ಲಿನ್ದು ಮಾಭಿಗಾಂ ಲಿನ್ದು ಮಾಭಿಗಾಮ್ ॥ ೮.೧೪.೧ ॥ ॥ ಇತಿ ಚತುರ್ದಶಃ ಖಣ್ಡಃ ॥

Ākāśaḥ vai nāma, that which is described as ‘space’
nāmarūpayoḥ nirvahitā, is manifest through names and forms
te, those [names and forms]
yat antarā, are within that
tat brahma, that is Brahman
tat amṛtam, that [Brahman] is immortal
saḥ ātmā, it is the Self [the inmost being in everyone]
prapadye, may I be able to enter
sabhām veśma, the court
prajāpateḥ, of Prajāpati
aham bhavāmi yaśaḥ brāhmaṇānām, may I attain the fame of a brāhmin
yāśaḥ rājñām, the fame of a prince
yaśaḥ viśam, the fame of a merchant
aham yaśaḥ anuprāpatsi, I wish to have real fame
saḥ ha aham yaśasām yaśaḥ, I want to be famous among all famous people
mā abhigām, may I not be born again
śyetam adatkam adatkam śyetam lindu, so that I may not have a body covered with blood and dirt, and which is toothless yet always wanting to eat. Iti caturdaśaḥ khaṇḍaḥ, here ends the fourteenth section.

note How do we meditate on the infinite? One way is to think of ākāśa, space. Sri Ramakrishna used to advise this also. If we can think we are one with the infinite, then slowly the consciousness that we are the body, that we are limited and bound, will go. We must not make the mistake of thinking that Brahman and ākāśa are the same, however. They are by no means synonymous. Ākāśa is matter, and Brahman is not. Brahman is pure consciousness. But often we find that, just to give us some idea of what Brahman is like, ākāśa is used as an example. This is because we cannot see it or feel it, yet we know it is everywhere. How do we identify something or someone? Only by mentioning its name and form. If we take away the names and forms, there is just one vast Existence. I am Existence. You are Existence. Everything is Existence, Sat. And this Sat is one and undivided. But as soon as we give something a form and a name, it becomes individualized. Then one individual becomes separate from another. The Upaniṣad says, that in which all these names and forms exist, and which is unattached and unaffected by them, is Brahman.

ತಧೈತದ್ಬ್ರಹ್ಮಾ ಪ್ರಜಾಪತಯೈ ಉವಾಚಪ್ರಜಾಪತಿರ್ಮನವೇ ಮನುಃ ಪ್ರಜಾಭ್ಯಃ ಆಚಾರ್ಯಕುಲಾದ್ವೇದಮಧೀತ್ಯ ಯಥಾವಿಧಾನಂ ಗುರೋಃ ಕರ್ಮಾತಿಶೇಷೇಣಾಭಿಸಮಾವೃತ್ಯ ಕುಟುಮ್ಬೇ ಶುಚೌ ದೇಶೇ ಸ್ವಾಧ್ಯಾಯಮಧೀಯಾನೋ ಧರ್ಮಿಕಾನ್ವಿದಧದಾತ್ಮನಿ ಸರ್ವೈನ್ದ್ರಿಯಾಣಿ ಸಮ್ಪ್ರತಿಷ್ಠಾಪ್ಯಾಹಿಂಸನ್ಸರ್ವ ಭೂತಾನ್ಯನ್ಯತ್ರ ತೀರ್ಥೇಭ್ಯಃ ಸ ಖಲ್ವೇವಂ ವರ್ತಯನ್ಯಾವದಾಯುಷಂ ಬ್ರಹ್ಮಲೋಕಮಭಿಸಮ್ಪದ್ಯತೇ ನ ಚ ಪುನರಾವರ್ತತೇ ನ ಚ ಪುನರಾವರ್ತತೇ ॥ ೮.೧೫.೧ ॥ ॥ ಇತಿ ಪಞ್ಚದಶಃ ಖಣ್ಡಃ ॥

Tat ha etat, this [knowledge of the Self, which has so long been discussed]
brahmā prajāpataye uvāca, Brahmā taught Prajāpati [i.e., to Kaśyapa]
prajāpatiḥ manave, Prajāpati [taught] Manu
manuḥ prajābhyaḥ, Manu [taught] his own children [i.e., to all human beings]
yathā-vidhānam, strictly according to the prescribed rules
vedam adhītya, studying the Vedas
guroḥ karma atiśeṣena, in the time he is free after serving the teacher
abhisamāvṛtya ācāryakulāt, after returning home from the teacher’s house
kutumbe, he marries
śucau deṣe, in a holy place
svādhyāyam adhīyānaḥ, studying the scriptures regularly and as the occasion demands
dhārmikān vidadhāt, teaching his children and disciples to be truly religious
ātmani sarvendriyāṇi sampratiṣṭhāpya, withdrawing all organs into himself
ahiṃsan sarvabhūtāni, practising non-in-jury to all living beings
anyatra tīrthebhyaḥ, except at a holy place
saḥ khalu evam vartayan, he lives in this way
yāvat āyuṣam, to the end of his life
brahmalokam abhisampadyate, goes to Brahmaloka
na ca punaḥ āvartate na ca punaḥ āvartate, and he does not return, he does not return [to this world again]. Iti pañcadaśaḥ khaṇḍaḥ, here ends the fifteenth section. Iti chāndogya upaniṣadi aṣṭamaḥ adhyāyaḥ, here ends the eighth chapter of the Chāndogya Upaniṣad.

note The Chāndogya Upaniṣad has altogether eight chapters, the first five of them being devoted to karma (worship), and the last three being almost exclusively devoted to ātmā-jñāna (Self-knowledge). One may ask, ‘Why waste so much space on worship?’ The answer is that worship is necessary in order to attain citta-śuddhi (purification of the mind). A pure mind is like a clean mirror. If you stand before a clean mirror, you can see yourself clearly. Similarly, when your mind is purified, the Self reveals itself to you. You then know that your self is the Self of all and you are one with all. The Upaniṣad says here that as soon as you receive the sacred thread, you go and live with your teacher as a brahmacārin. You become part of his family. You serve him in various ways, and he teaches you all that you need to know. Though you must work hard serving the teacher and also studying the scriptures, in the long run you learn more from the way your teacher lives. He shows you what kind of person you have to be. If the teacher is satisfied with your progress, he permits you to go back home. This permission is called samāvartan—a convocation, in common parlance. You may or may not go back home. If you return home, you may marry and raise a family. The scriptures tell you what sort of life you have to live there. As a householder, you have many obligations to fulfil, and you fulfil them as best you can, following the scriptures. There are two kinds of brahmacārins: The ṇaiṣṭhika brahmacārins never marry. They remain with the teacher and are life-long celibates. The upakurvāṇa brahmacārins live with the teacher for twelve years as celibates, and then they may return home and marry. But no matter whether you remain with the teacher or you return home and become a householder, you are required to continue studying the scriptures. And you must study them according to the rules laid down about place and time. This is called svadhyāya. Along with svadhyāya, you are also required to practise ahiṃsā, non-violence. The Upaniṣad says you must.

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