You are here: BP HOME > SP > Bṛhadāraṇyakopaniṣat > fulltext
Bṛhadāraṇyakopaniṣat

Choose languages

Choose images, etc.

Choose languages
Choose display
  • Enable images
  • Enable footnotes
    • Show all footnotes
    • Minimize footnotes
Search-help
Choose specific texts..
Bṛhadāraṇyakopaniṣat
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionAdhyāya 1
Click to Expand/Collapse OptionAdhyāya 2
Click to Expand/Collapse OptionAdhyāya 3
Click to Expand/Collapse OptionAdhyāya 4
Click to Expand/Collapse OptionAdhyāya 5
Click to Expand/Collapse OptionAdhyāya 6
Back to library
te ha vācam ūcus tvaṃ na udgāyeti | tatheti tebhyo vāg udagāyat | yo vāci bhogas taṃ devebhya āgāyat | yat kalyāṇaṃ vadati tad ātmane | te 'vidur anena vai na udgātrātyeṣyantīti | tam abhidrutya pāpmanāvidhyan | sa yaḥ sa pāpmā yad evedam apratirūpaṃ vadati | sa eva sa pāpmā || 
. 
. 
2. They said to speech (Vâk): 'Do thou sing out for us (the udgîtha).' 'Yes,' said speech, and sang (the udgîtha). Whatever delight there is in speech, that she obtained for the Devas by singing (the three pavamânas); but that she pronounced well (in the other nine pavamânas), that was for herself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer and pierced her with evil. That evil which consists in saying what is bad, that is that evil. 
te devā haivaṃ viniścitya, vācaṃ vāgabhimāninīṃ devatāmucuruktavantaḥ | tvaṃ no 'smabhyamudgāyaudgātraṃ karma kuruṣva | vāgdevatānirvarttyamaugātraṃ kama dṛṣṭavantaḥ, tāmeva ca devatāṃ japamantrābhidhāyām"asato mā sadgamaya"(bṛ.u.1 | 3 | 28) iti | atra copāsanāyāḥ karmaṇaśca kartṛtvena vāgādaya eva vivakṣyante | kasmāt? yasmātparamārthatastat kartṛkastadviṣaya eva ca sarvo jñānakarmasaṃvyavahāraḥ | vakṣyati hi"dhyāyatīva lelāyatīva"ityātmakartṛkatvābhāvaṃ vistarataḥ ṣaṣṭe | ihāpi cādyāyānte upasaṃhariṣyati avyākṛtādikriyākārakaphalajātam,"trayaṃ vā idaṃ nāma rūpaṃ karma"(1 | 6 | 1) iti avidyāviṣayam | avyākṛtāttu yatparaṃ paramātmākhyaṃ vidyāviṣayam anāmarūpakarmātmakam"neti neti"(2 | 3 | 6) iti itarapratyākhyānenopasaṃhariṣyati pṛthak | yastu vāgādisamāhāropādhiparikalpitaḥ saṃsāryātmā taṃ ca vāgādisamāhārapakṣapātinameva darśayiṣyati"etebhyo bhūtebhyaḥ samutthāya tānyevānuvinaśyati"(2 | 4 | 12) iti | tasmādyuktā vāgādīnāmeva jñānakarmakartṛtvaphalaprāptivivakṣā | tatheti tathāstviti devairuktā vāktebhyo 'rthibhyor'thāya udakāyadudgānaṃ kṛtavatī | kaḥ punarasau devebhyor'thāya udgānakarmaṇā vācā nirvartitaḥ kāryaviśeṣaḥ? ityucyate- yo vācī nimittabhūtāyāṃ vāgādisamudāyasya ya upakāro niṣpadyate vadanādivyāpāreṇa, sa eva | sarveṣāṃ hyasau vāgvadanābhinirvṛtto bhogaḥ phalam | taṃ bhogaṃ sā tṛṣu pavamāneṣu kṛtvā avaśiṣṭeṣu navasu stotreṣu vācanikamārtvijyaṃ phalaṃ yatkalyāṇaṃ śobhanaṃ vadati varṇānabhinirvartayati tad ātmane mahyameva | taddhyasādhāraṇaṃ vāgdevatāyāḥ karma yatsamyagvarṇānāmuccāraṇam | atastadeva viśeṣyate yatkalyāṇaṃ vadatīti | yattu vadanakāryaṃ sarvasaṃghātopakārātmakaṃ tadyājamānameva | tatra kalyāṇavadanātmasambandhāsaṅgāvasaraṃ devatāyā randhraṃ pratilamya te vidurasurāḥ, katham? anenodgātrāno 'smānsvābhāvikaṃ jñānaṃ cābhibhūyātītya śāstrajanitakarmajñānarūpeṇa jyotiṣodgātrātmanā atyeṣvantyatigamiṣyanti | ityevaṃ vijñāya samudgātāramabhidrutyābhigamya svena āsaṅgalakṣaṇena pāpmanāvidhyaṃstāḍitavantaḥ saṃyojitavanta ityarthaḥ |
sa yaḥ sa pāpmā prajāpateḥ pūrvajanmāvasthasya vāci kṣiptaḥ sa eṣa pratyakṣīkriyate |
ko 'sau? yadevamapratirūpamananurūpaṃ śāstrapratiṣiddhaṃ vadati yena prayukto 'sabhyabībhatsānṛtādyanicchannapi vadati |
anena kāryeṇāpratirūpavadanena anugamyamānaḥ prajāpateḥ kāryabhūtāsu prajāsu vāci vartate |
sa evāpratirūpavadanenānumitaḥ sa prajāpatervāci gataḥ pāpmā, kāraṇānuvidhāyi hi kāryamiti || 2 || 
atha ha prāṇam ūcus tvaṃ na udgāyeti | tatheti tebhyaḥ prāṇa udagāyat | yaḥ prāṇe bhogas taṃ devebhya āgāyat | yat kalyāṇaṃ jighrati tad ātmane | te 'vidur anena vai na udgātrātyeṣyantīti | tam abhidrutya pāpmanāvidhyan | sa yaḥ sa pāpmā yad evedam apratirūpaṃ jighrati | sa eva sa pāpmā || 
. 
. 
3. Then they (the Devas) said to breath (scent): 'Do thou sing out for us.' 'Yes,' said breath, and sang. Whatever delight there is in breath (smell), that he obtained for the Devas by singing; but that he smelled well, that was for himself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in smelling what is bad, that is that evil. 
 
atha ha cakṣur ūcus tvaṃ na udgāyeti | tatheti tebhyaś cakṣur udagāyat | yaś cakṣuṣi bhogas taṃ devebhya āgāyat | yat kalyāṇaṃ paśyati tad ātmane | te 'vidur anena vai na udgātrātyeṣyantīti | tam abhidrutya pāpmanāvidhyan | sa yaḥ sa pāpmā yad evedam apratirūpaṃ paśyati | sa eva sa pāpmā || 
. 
. 
4. Then they said to the eye: 'Do thou sing out for us.' 'Yes,' said the eye, and sang. Whatever delight there is in the eye, that he obtained for the Devas by singing; but that he saw well, that was for himself The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in seeing what is bad, that is that evil. 
 
atha ha śrotram ūcus tvaṃ na udgāyeti | tatheti tebhyaḥ śrotram udagāyat | yaḥ śrotre bhogas taṃ devebhya āgāyat | yat kalyāṇaṃ śṛṇoti tad ātmane | te 'vidur anena vai na udgātrātyeṣyantīti | tam abhidrutya pāpmanāvidhyan | sa yaḥ sa pāpmā | yad evedam apratirūpaṃ śṛṇoti | sa eva sa pāpmā || 
. 
. 
5. Then they said to the ear: 'Do thou sing out for us.' 'Yes,' said the ear, and sang. Whatever delight there is in the ear, that he obtained for the Devas by singing; but that he heard well, that was for himself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in hearing what is bad, that is that evil. 
 
atha ha mana ūcus tvaṃ na udgāyeti | tatheti tebhyo mana udagāyat | yo manasi bhogas taṃ devebhya āgāyat | yat kalyāṇaṃ saṃkalpayati tad ātmane | te 'vidur anena vai na udgātrātyeṣyantīti | tam abhidrutya pāpmanāvidhyan | sa yaḥ sa pāpmā | yad evedam apratirūpaṃ saṃkalpayati | sa eva sa pāpmā | evam u khalv etā devatāḥ pāpmabhir upāsṛjan | evam enāḥ pāpmanāvidhyan || 
. 
. 
6. Then they said to the mind: 'Do thou sing out for us.' 'Yes,' said the mind, and sang. Whatever delight there is in the mind, that he obtained for the Devas by singing; but that he thought well, that was for himself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in thinking what is bad, that is that evil. Thus they overwhelmed these deities with evils, thus they pierced them with evil. 
tathaiva ghrāṇādidevatā udgīthanirvartatvājjapamantraprakāśyā upāsyāśceti kameṇa parīkṣitavantaḥ |
devānāṃ caitanniścitamāsīt- vāgādidevatāḥ kameṇa parīkṣyamāṇāḥ kalyāṇaviṣayaviśeṣātmasambandhāsaṅgahetorāsurapāpmasaṃsargād udgīthanirvartanāsamarthāḥ |
ato 'nabhidheyāḥ"asato mā sadgamaya"ityanupāsyāśca, aśuddhatvāditarāvyāpakatvācceti |
evamu khalvanuktā apyetāstvagādidevatāḥ kalyāṇākalyāṇākāryadarśanādevaṃ vāgādideva, enāḥ pāpmanāvidhyanpāpmanā viddhavanta iti yaduktaṃ tatpāpmabhirupāsṛjanpāpmabhiḥ saṃsargaṃ kṛtavanta ityetat ||3-6 ||
vāgādidevatā upāsīnā api mṛtyatigamanāyāśaraṇāḥ santo devāḥ krameṇa- 
atha hemam āsanyaṃ prāṇam ūcus tvaṃ na udgāyeti | tatheti tebhya eṣa prāṇa udagāyat | te 'vidur anena vai na udgātrātyeṣyantīti | tam abhidrutya pāpmanāvivyatsan | sa yathāśmānam ṛtvā loṣṭo vidhvaṃsetaivaṃ haiva vidhvaṃsamānā viṣvañco vineśuḥ | tato devā abhavan, parāsurā | bhavaty ātmanā, parāsya dviṣan bhrātṛvyo bhavati ya evaṃ veda || 
. 
. 
7. Then they said to the breath in the mouth: 'Do thou sing for us.' 'Yes,' said the breath, and sang. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at him and pierced him with evil. Now as a ball of earth will be scattered when hitting a stone, thus they perished, scattered in all directions. Hence the Devas rose, the Asuras fell. He who knows this, rises by his self, and the enemy who hates him falls. 
athānantaraṃ ha imamityabhinayapradarśanārtham | āsanyamāsye bhavamāsanyaṃ mukhāntarbilasthaṃ prāṇamūcustvaṃ na udgāyeti | tathetyevaṃ śaraṇamupagatebhyaḥ sa eṣa prāṇo mukhya udagāyadityādi pūrvavat | pāpmanāvivyatsanvedhanaṃ kartumiṣṭavantaste ca doṣāsaṃsargiṇaṃ santaṃ mukhyaṃ prāṇam | svena āsaṅgadoṣeṇa vāgādiṣu labdhaprasarāstadabhyāsānuvṛttyā saṃsrakṣyamāṇā vineśurvinaṣṭā vidhvastāḥ | kathamiva? iti dṛṣṭānta ucyate- sa yathā sa dṛṣṭānto yathā loke 'śmānaṃ pāṣāṇamṛtvā gatvā prāpya, loṣṭaḥ pāṃsupiṇḍaḥ pāṣāṇacūrṇanāyāśmani nikṣiptaḥ svayaṃ vidhvaṃseta vistraṃseta vicūrṇībhavet, evaṃ haiva yathāyaṃ dṛṣṭānta evameva, vidhvaṃsamānā viśeṣeṇa dhvaṃsamānā viṣvañco nānāgatayo vineśurvinaṣṭā yataḥ, tatastasmādāsuravināśāddevatvapratibandhabhūtebhyaḥ svābhāvikāsaṅgajanitapāpmabhyo viyogād asaṃsargadharmimukhyaprāṇāśrayabalād devā vāgādayaḥ prakṛtā abhavat | kimabhavan? svaṃ devatārūpamagnyādyātmakaṃ vakṣyamāṇam | pūrvamaṣyagnyādyātmana eva santaḥ svābhāvikena pāpmanā tiraskṛtavijñānāḥ piṇḍamātrābhimānā āsan | te tatpāpmaviyogādujjhitvā piṇḍamātrābhimānaṃ śāstrasamarpitavāgādyagnyādyātmābhimānā babhūvurityarthaḥ | kiñca te pratipakṣabhūtā asurāḥ parābhavannityanuvartate | parābhūtā vinaṣṭā ityarthaḥ | yathā purākalpena varṇitaḥ pūrvayajamāno 'tikrāntakālikaḥ etāmevākhyāyikārūpāṃ śrutiṃ dṛṣṭvā tenaiva krameṇa vāgādidevatāḥ parīkṣya, tāścāpohyāsaṅgapāpmāspadadoṣavattvenādoṣāspadaṃ mukhyaṃ prāṇamātmatvenopagamya vāgādyādhyātmikapiṇḍamātraparicchinnātmābhimānaṃ hitvā vairājapiṇḍābhimānaṃ vāgādyagnyādyātmaviṣayaṃ vartamānaprajāpatitvaṃ śāstraprakāśitaṃ pratipannaḥ, tathaivāyaṃ yajamānastenaiva vidhinā bhavati prajāpatisvarūpeṇātmanā |
parā cāsyā prajāpatitvapratipakṣabhūtaḥ pāpmā dviṣanbhrātṛvyo bhavati |
yato 'dveṣṭāpi bhavati kaścid bhrātṛvyo bharatāditulyaḥ, yastvindriyaviṣayāsaṅgajanitaḥ pāpmā bhrātṛvyo dveṣṭā ca, pāramārthikātmasvarūpatiratiraskaraṇahetutvāt sa ca parābhavati viśīryate loṣṭavātprāṇapariṣvaṅgāt |
kasyaitatphalam? ityāha- ya evaṃ veda |
yathoktaṃ prāṇamātmatvena pratipadyate pūrvayajamānavadityarthaḥ || 7 ||
phalamupasaṃhṛtyādhunākhyāyikārūpamevāśrityāha- kasmāccahetorvāgādīnmuktā mukhya eva prāṇa ātmatvenāśrayitavyaḥ? iti tadupapattinirūpaṇāya yasmādayaṃ vāgādīnāṃ piṇḍādīnāṃ ca sādhāraṇa ātmā, ityetamarthamākhyāyikayā darśayantyāha śrutiḥ- 
te hocuḥ -- kva nu so 'bhūd yo na ittham asakteti | ayam āsye 'ntar iti | so 'yāsya āṅgiraso 'ṅgānāṃ hi rasaḥ || 
. 
. 
8. Then they (the Devas) said: 'Where was he then who thus stuck to us 1?' It was (the breath) within the mouth (âsye 'ntar 2), and therefore called Ayâsya; he was the sap (rasa) of the limbs (aṅga), and therefore called Âṅgirasa. 
te prajāpatiprāṇā mukhyena prāṇena pariprāpitadevasvarūpā hocuruktavantaḥ phalāvasthāḥ | kim? ityāha- kva nviti vitarke | kva nu kasminnu so 'bhūt | kaḥ? yo no 'smānitthamevamasakta sañjitavāndevabhāvamātmatvenopagamitavān | smaranti hi loke kenacidupakṛtā upakāriṇam | lokavadeva smaranto vicārayamāṇāḥ kāryakaraṇasaṃghāte ātmanyevopalabdhavantaḥ | katham? ayamāsye 'ntariti, āsye mukhe ya ākāśastasminnantarayaṃ pratyakṣo vartata iti | sarvo hi loko vicāryādhyavasyati, tathā devāḥ | yasmādayamantarākāśe vāgādyātmatvena viśeṣamanāśritya vartamāna upalabdho devaiḥ, tasmātsaprāṇo 'yāsyo viśeṣānāśrayācca asakta sañjitavānvāgādīn | ata evāṅgirasa ātmā kāryakaraṇānām |
kathamāṅgirasaḥ? prasiddhaṃ hyetadaṅgānāṃ kāryakaraṇalakṣaṇānāṃ rasaḥ sāra ātmetyarthaḥ |
kathaṃ punaraṅgarasatvam? tadapāye śoṣaprāpteriti vakṣyāmaḥ |
yasmāccāyamaṅgarasatvādviśeṣāmāśritatvācca kāryakaraṇānāṃ sādhāraṇa ātmā viśuddhaśca, tasmādvāgādīnapāsya prāṇa evātmatvenāśrayitavya iti vākyārthaḥ |
ātmā hyātmatvenopagantavyo 'viparītabodhācchreyaḥprāpteḥ, viparyaye svāniṣṭaprāptidarśanāt || 8 ||
syānmataṃ prāṇasya viśuddhirasiddheti | nanu parihṛtametadvāgādīnāṃ kalyāṇavadanādyāsaṅgavatprāṇasya āsaṅgāspadatvābhāvena | vāḍham, kiṃ tvāṅgirasatvena vāgādīnāmātmatvoktyā vāgādidvāreṇa śavasṛṣṭitatspṛṣṭerivāśuddhatā śaṅkyate- ityāha- śuddha eva praṇaḥ | kutaḥ? 
sā vā eṣā devatā dūr nāma | dūraṃ hy asyā mṛtyur | dūraṃ ha vā asmān mṛtyur bhavati ya evaṃ veda || 
. 
. 
9. That deity was called Dûr, because Death was far (dûran) from it. From him who knows this, Death is far off. 
sā vā eṣā devatā dūrnāma | yaṃ prāṇaṃ prāpyāśmānamiva loṣṭavadvidhvastā asurāstaṃ parāmṛśati seti | saivaiṣā yeyaṃ vartamānayajamānaśarīrasthā devairnirdhāritā"ayamāsye 'ntaḥ"iti | devatā ca sā syāt, upāsanakriyāyāḥ karmabhāvena guṇabhūtatvāt | yasyātmā dūrnāma dūrityevaṃ khyātā | nāmaśabdaḥ khyāpanaparyāyaḥ | tasmātprasiddhāsyā viśuddhidūrnāmatvāt | kutaḥ punardūrnāmatvam? ityāha- dūraṃ dūreḥ hi yasmādasyāḥ prāṇadevatāyāḥ mṛtyurāsaṅgalakṣaṇaḥ pāpmā | asaṃśleṣadharmitvātprāṇasya samīpasthāsyāpi dūratā mṛtyostasmād dūrityevaṃ khyātiḥ, evaṃ prāṇasya viśuddhirjñāpitā | viduṣaḥ phalamucyate- dūraṃ ha vā asmānmṛtyurbhavati | asmādevaṃvidaḥ, ya evaṃ veda tasmādevamiti prakṛtaṃ viśuddhiguṇopetaṃ prāṇamupāsta ityarthaḥ | upāsanaṃ nāma upāsyārthavāde yathā devatādisvarūpaṃ śrutyā jñāpyate tathā manasopagamya āsanaṃ cintanaṃ laukikapratyayāvyavadhānena yāvattaddevatādisvarūpātmābhimānābhivyaktiriti laukikātmābhimānavat | "devo bhūtvā devānapyeti" (bṛ.u.4 | 1 | 2) "kindevato 'syāṃ prācyāṃ diśyasi" (bṛ.u.3 | 9 | 20) ityevamādiśrutibhyaḥ || 9 ||
sā vā eṣā devatā dūraṃ ha vā asmānmṛtyurbhavatītyuktam | kathaṃ punarevaṃvido dūraṃ mṛtyurbhavati? ityucyate- evaṃvittvavirodhāt | indriyaviṣayasaṃsargāsaṅgajo hi pāpmā prāṇātmābhimānino hi virudhyate, vāgādiviśeṣātmābhimānahetutvāt svābhāvikājñānahetutvācca | śāstrajanito hi prāṇātmābhimānaḥ | tasmādevaṃvidaḥ pāpmā dūraṃ bhavatīti yuktaṃ virodhāt | tadetatpradarśayati- 
sā vā eṣā devataitāsāṃ devatānāṃ pāpmānaṃ mṛtyum apahatya yatrāsāṃ diśām antas tad gamayāṃ cakāra | tad āsāṃ pāpmano vinyadadhāt | tasmān na janam iyān nāntam iyān net pāpmānaṃ mṛtyum anvavāyānīti || 
. 
. 
10. That deity, after having taken away the evil of those deities, viz. death, sent it to where the end of the quarters of the earth is. There he deposited their sins. Therefore let no one go to a man, let no one go to the end (of the quarters of the earth 3), that he may not meet there with evil, with death. 
sā vā eṣā devatetyuktārtham | etāsāṃ vāgādīnāṃ devatānāṃ pāpmānaṃ mṛtyuṃ svābhāvikājñānaprayuktendriyaviṣayasaṃsargāsaṅgajanitena hi pāpmanā sarvo mriyate, sa hyato mṛtyuḥ, taṃ prāṇātmābhimānamātratayaiva prāṇo 'pahantetyucyate | virodhādeva tu pāpmaivaṃvido dūraṃ gato bhavati | kiṃ punaścakāra devatānāṃ pāpmānaṃ mṛtyumapahatya? ityucyate- yatra yasminnāsāṃ prācyādīnāṃ diśāmanto 'vasānaṃ tattatra gamayāñcakāra gamanaṃ kṛtavānityetat | nanu nāsti diśāmantaḥ kathamantaṃ gamitavān? ityucyate- śrautavijñānavajjanāvadhinimittakalpitatvāddiśāṃ tadvirodhijanāvyuṣita eva deśo diśāmantaḥ, deśānto 'raṇyamiti yadvadityadoṣaḥ | tattatra gamayitvā āsāṃ devatānām, pāpmana iti dvitīyābahuvacanam, vinyadadhādvividhaṃ nyagbhāvenadadhātsthāpitavatī prāṇadevatā | prāṇātmābhimānaśūnyeṣu antyajaneṣviti sāmarthyāt | indriyasaṃsargajo hi sa iti prāṇyāśrayatāvagamyate | tasmāttamantyaṃ janaṃ neyānna gacchetsambhāṣaṇadarśanādibhirna saṃsṛjet | tatsaṃsarge pāpmanā saṃsargaḥ kṛtaḥ syātpāpmāśrayo hi saḥ |
tajjananivāsaṃ cāntaṃ digantaśabdavācyaṃ neyājjanaśūnyamapi, janamapi taddeśaviyuktamityabhiprāyaḥ |
nediti paribhayārthe nipātaḥ |
itthaṃ janasaṃsarge pāpmānaṃ mṛtyumanvavāyānīti |
anu ava ayānītyanugaccheyamiti, evaṃ bhīto na janamantaṃ ceyāditi pūrveṇa sambandhaḥ || 10 || 
sā vā eṣā devataitāsāṃ devatānāṃ pāpmānaṃ mṛtyum apahatyāthainā mṛtyum atyavahat || 
. 
. 
11. That deity, after having taken away the evil of those deities, viz. death, carried them beyond death. 
sā vā eṣā devatā, tadetatprāṇātmajñānakarmaphalaṃ vāgādīnāmagnyādyātmatvamucyate |
athainā mṛtyumatyavahat tasmādādhyātmikaparicchedakaraḥ pāpmā mṛtyuḥ prāṇātmavijñānenapahatastasmātsaprāṇo 'pahantā pāpmano mṛtyoḥ |
tasmātsa eva prāṇa enā vāgādidevatāḥ prakṛtaṃ pāpmānaṃ mṛtyumatītya avahatprāpayatsvaṃ svamaparicchinnamagnyādidevātātmarūpam || 11 || 
sā vai vācam eva prathamām atyavahat | sā yadā mṛtyum atyamucyata so 'gnir abhavat | so 'yam agniḥ pareṇa mṛtyum atikrānto dīpyate || 
. 
. 
12. He carried speech across first. When speech had become freed from death, it became (what it had been before) Agni (fire). That Agni, after having stepped beyond death, shines. 
sa vai vācameva prathamāmatyavahat | sa prāṇo vācameva prathamāṃ pradhānāmityetat | udgīthakarmaṇītarakaraṇāpekṣayā sādhakatamatvaṃ prādhānyaṃ tasyāḥ | tāṃ prathamāmatyavahadvahanaṃ kṛtavān | tasyāḥ punarmṛtyumatītyoḍhāyāḥ kiṃ rūpam? ityucyate- sā vāgyadā yasminkāle pāpmānaṃ mṛtyum atyamucyatātītyāmucyata mocitā svayameva, tadāsognirabhavat |
sā vākpūrvamapyagnireva satī mṛtyuviyoge 'pyagnirevābhavat |
etāvāṃstu viśeṣo mṛtyuviyoge |
soyamatikrānto 'gniḥ pareṇamṛtyuṃ parastānmṛtyordīpyate |
prāṅmokṣānmṛtyupratibaddho adhyātmavāgātmanā nedānīmiva dīptimānāsīt, idānīṃ tu mṛtyuṃ pareṇa dīpyate mṛtyuviyogāt || 12 || 
atha prāṇam atyavahat | sa yadā mṛtyum atyamucyata sa vāyur abhavat | so 'yaṃ vāyuḥ pareṇa mṛtyum atikrāntaḥ pavate || 
. 
. 
13. Then he carried breath (scent) across. When breath had become freed from death, it became Vâyu (air). That Vâyu, after having stepped beyond death, blows. 
tathā prāṇo ghrāṇam- vāyurabhavat |
sa tu pavate mṛtyuṃ pareṇātikrāntaḥ |
sarvamanyaduktārtham || 13 || 
atha cakṣur atyavahat | tad yadā mṛtyum atyamucyata sa ādityo 'bhavat | so 'sāv ādityaḥ pareṇa mṛtyum atikrāntas tapati || 
. 
. 
14. Then he carried the eye across. When the eye had become freed from death, it became Âditya (the sun). That Âditya, after having stepped beyond death, burns. 
tathā cakṣurādityo 'bhavatsa tu tapati || 14 || 
atha śrotram atyavahat | tad yadā mṛtyum atyamucyata tā diśo 'bhavan | tā imā diśaḥ pareṇa mṛtyum atikrāntāḥ || 
. 
. 
15. Then he carried the ear across. When the ear had become freed from death, it became the quarters (space). These are our quarters (space), which have stepped beyond death. 
tathā śrotraṃ diśo 'bhavat |
diśaḥ prācyādivibhāgenāvasthitāḥ || 15 || 
atha mano 'tyavahat | tad yadā mṛtyum atyamucyata sa candramā abhavat | so 'sau candraḥ pareṇa mṛtyum atikrānto bhāti | evaṃ ha vā enam eṣā devatā mṛtyum ativahati ya evaṃ veda || 
. 
. 
16. Then he carried the mind across. When the mind had become freed from death, it became the moon (Kandramas). That moon, after having stepped beyond death, shines. Thus does that deity carry him, who knows this, across death. 
manaścandramā bhāti |
yathā pūrvayajamānaṃ vāgādyagnyādibhāvena mṛtyumatyavahat, evamenaṃ vartamānayajamānamapi ha vā eṣā prāṇadevatā mṛtyumativahati vāgādyagnyādibhāvena |
evaṃ yo vāgādipañcakaviśiṣṭaṃ prāṇaṃ veda |
"taṃ yathā yathopāsate tadeva bhavati"iti śruteḥ || 16 || 
athātmane 'nnādyam āgāyat | yad dhi kiñcānnam adyate 'nenaiva tad adyate | iha pratitiṣṭhati || 
. 
. 
17. Then breath (vital), by singing, obtained for himself eatable food. For whatever food is eaten, is eaten by breath alone, and in it breath rests. The Devas said: 'Verily, thus far, whatever food there is, thou hast by singing acquired it for thyself. Now therefore give us a share in that food.' He said: 'You there, enter into me.' They said Yes, and entered all into him. Therefore whatever food is eaten by breath, by it the other senses are satisfied. 
yathā vāgādibhirātmārthamāgānaṃ kṛtaṃ tathā mukhyo 'pi prāṇaḥ sarvaprāṇasādhāraṇaṃ prājāpatyaphalamāgānaṃ kṛtvā triṣu pamāneṣu, athānantaraṃ śiṣṭeṣu navasu, stotreṣu, ātmane ātmārthamannādyamannaṃ ca tadādyaṃ cānnādyamāgāyat | kartuḥ kāmasaṃyogo vācanika ityuktam | kathaṃ punastadannādyaṃ prāṇenātmārthamāgītamiti gamyate? ityatra hetumāha- yatkiñceti sāmānyānnamātraparāmarśārthaḥ | hīti hetau | yasmālloke prāṇibhiryadkiñcidannamadyatebhakṣyate tadanenaiva | ana iti prāṇasyākhyā prasiddhā anaḥ śabdaḥ sāntaḥ śakaṭavācī, yastvanyaḥ svarāntaḥ sa prāṇaparyāyaḥ |
prāṇenaiva tadadyata ityarthaḥ |
kiñca na kevalaṃ prāṇenādyata evānnādyam, tasmiñcharīrākārapariṇate 'nnādya iha pratitiṣṭhati prāṇaḥ |
tasmātprāṇenātmanaḥ pratiṣṭhārthamāgītamannādyam |
yadapi prāṇenānnādanaṃ tadapi pratiṣṭhārthameveti na vāgādiṣviva kalyāṇasaṅgajapātmasambhavaḥ prāṇe 'sti || 17 ||
nanvavadhāraṇamayuktaṃ prāṇenaiva tadadyata iti, vāgādīnāmapi annanimittopakāradarśanāt | naiṣa doṣaḥ, prāṇadvāratvāttadupakārasya | kathaṃ prāṇadvārako 'nnakṛtau vāgādīnāmupakāra ityetamarthaṃ pradarśayannāha- 
te devā abruvan | etāvad vā idaṃ sarvaṃ yad annam | tad ātmana āgāsīḥ | anu no 'sminn anna ābhajasveti | te vai mābhisaṃviśateti | tatheti taṃ samantaṃ pariṇyaviśanta | tasmād yad anenānnam atti tenaitās tṛpyanti | evaṃ ha vā enaṃ svā abhisaṃviśanti bhartā svānāṃ śreṣṭhaḥ puraetā bhavaty annādo 'dhipatir ya evaṃ veda | ya u haivaṃvidaṃ sveṣu pratir bubhūṣati na haivālaṃ bhāryebhyo bhavati | atha ya evaitam anubhavati yo vaitam anu bhāryān bubhūrṣati sa haivālaṃ bhāryebhyo bhavati || 
. 
. 
18. If a man knows this, then his own relations come to him in the same manner; he becomes their supporter, their chief leader, their strong ruler. And if ever anyone tries to oppose one who is possessed of such knowledge among his own relatives, then he will not be able to support his own belongings. But he who follows the man who is possessed of such knowledge, and who with his permission wishes to support those whom he has to support, he indeed will be able to support his own belongings. 
te vāgādayo devāḥ, svaviṣayadyotanāddevāḥ, abruvannuktavanto mukhyaṃ prāṇam idametāvannāto 'dhikamasti | vā iti smaraṇārthaḥ | idaṃ tatsarvametāvadeva, kim? yadannaṃ prāṇasthitikaramadyate loke tatsarvamātmana ātmārthamāgāsīḥ āgītavānasi āgānenātmasātkṛtamityarthaḥ | vayaṃ cānnamantareṇa sthātuṃ notsāmahe | ato 'nu paścānnosmānasminnanne ātmārthe tavānne ābhajasva ābhājayasva | ṇico 'śravaṇaṃ chāndasam | asmāṃścānnabhāginaḥ kuru | itara āha- te yūyaṃ yadyannārthino vai, mā māmabhisaṃviśata samantato māmābhimukhyena niviśata | ityevamuktavati prāṇe tathetyevamiti, taṃ prāṇaṃ pariveṣṭya niviṣṭavanta ityarthaḥ | tathā niviṣṭānāṃ prāṇānujñayā teṣāṃ prāṇe naivādyamānaṃ prāṇasthitikaraṃ sadannaṃ tṛptikaraṃ bhavati na svātantryeṇa | tasmādyuktamevāvadhāraṇam anenaiva tadadyata iti | tadeva cāha- tasmādyasmātprāṇāśrayatayaiva prāṇānujñayābhisanniviṣṭā vāgādidevatāḥ tasmādyadannamanena prāṇenātti lokastenānnenaitā vāgādyāstṛpyanti | vāgādyāśrayaṃ prāṇaṃ yo veda vāgādayaśca pañca prāṇāśrayā iti tamapyevamevaṃ ha vai svā jñātasya abhisaṃviśanti vāgādaya iva prāṇam | jñātīnāmāśrayaṇīyo bhavatītyabhiprāyaḥ | abhisanniviṣṭānāṃ ca svānāṃ prāṇavadeva vāgādīnāṃ svānnena bhartā bhavati | tathā śreṣṭhaḥ puro 'grata etā gantā bhavati vāgādīnāmiva prāṇaḥ | tathānnādo 'nāmayāvītyarthaḥ | adhipatiradhiṣṭhāya ca pālayitā svatantraḥ patiḥ prāṇavadeva vāgādīnām | ya evaṃ prāṇaṃ veda tasyaitadyathoktaṃ phalaṃ bhavati |
kiñca ya u haivaṃvidhaṃ prāṇavidaṃ prati sveṣu jñātīnāṃ madhye pratiḥ pratikūlo bubhūrṣati pratispardhī bhavitumicchati, sosurā iva, prāṇapratispardhino na haivālaṃ na paryāpto bhāryebhyo bharaṇīyebhyo bhavati bhartumityarthaḥ |
atha punarya evaṃ jñātīnāṃ madhye evaṃvidaṃ vāgādaya iva prāṇam anu anugato bhavati, yo vaitamevaṃvidamanvevānuvartayanneva ātmīyānbhāryān bubhūrṣati bhartumicchati, yathaiva vāgādayaḥ prāṇānuvṛttyātmabubhūrṣava āsan |
sa haivālaṃ paryāpto bhāryebhyo bharaṇīyebhyo bhavati bhartuṃ netaraḥ svatantraḥ |
sarvametatprāṇaguṇavijñānaphalamuktam || 18 ||
kāryakaraṇānāmātmatvapratipādanāya prāṇasyāṅgirasatvamupanyastaṃ so 'yāsya āṅgirasa iti | asmāddhetorayamāṅgirasa ityāṅgirasatve heturnoktaḥ | taddhetusiddhyarthamārabhyate, taddhetusiddhyāyattaṃ hi kāryāṇātmatva prāṇasya | anantaraṃ ca vāgādīnāṃ prāṇādhīnatoktā sā ca kathamupapādanīyā? ityāha- 
so 'yāsya āṅgiraso 'ṅgānāṃ hi rasaḥ | prāṇo vā aṅgānāṃ rasaḥ | prāṇo hi vā aṅgānāṃ rasaḥ | tasmād yasmāt kasmāccāṅgāt prāṇa utkrāmati tad eva tac chuṣyati | eṣa hi vā aṅgānāṃ rasaḥ || 
. 
. 
19. He was called Ayâsya Âṅgirasa, for he is the sap (rasa) of the limbs (aṅga). Verily, breath is the sap of the limbs. Yes, breath is the sap of the limbs. Therefore from whatever limb breath goes away, that limb withers, for breath verily is the sap of the limbs. 
so 'yāsya āṅgirasa ityādi yathopanyastamevopādīyate uttarārtham'prāṇo vā aṅgānāṃ rasaḥ'ityevamantaṃ vākyaṃ yathāvyākhyārthameva punaḥ smārayati | katham? 'prāṇo vā aṅgānāṃ rasaḥ'iti | 'prāṇo hi'-hiśabdaḥ prasiddhau- aṅgānāṃ rasaḥ | prasiddhametatprāṇasyāṅgarasatvaṃ na vāgādīnām | tasmādyuktaṃ prāṇo vā iti smāraṇam | kathaṃ punaḥ prasiddhatvam? ityata āha | tasmācchabda upasaṃhārārtha uparitvena sambadhyate | yasmādyato 'vayavātkasmādanuktaviśeṣāt, yasmātkasmādyataḥ kutaścicca aṅgāccharīrāvayavādaviśeṣitātprāṇa utkrāmatyapasarpati tadeva tatraiva tadaṅgaṃ śuṣyati nīrasaṃ bhavati śoṣamupaiti |
tasmādeṣa hi vā aṅgānāṃ rasaḥ ityupasaṃhāraḥ |
ataḥ kāryakaraṇānāmātmā prāṇa ityetatsiddham |
ātmāpāye hi śeṣo maraṇaṃ syāttasmāttena jīvanti prāṇinaḥ sarve |
tasmādapāsya vāgādīnprāṇa evopāsya iti samudāyārthaḥ || 19 ||
na kevalaṃ kāryakaraṇayorevātmā prāṇo rūpakarmabhūtayoḥ | kiṃ tarhi? ṛgyajuḥsāmnāṃ nāmabhūtānāmātmeti sarvātmakatayā prāṇaṃ stuvanmahīkarotyupāsyatvāya- 
eṣa u eva bṛhaspatiḥ | vāg vai bṛhatī | tasyā eṣa patis tasmād u bṛhaspatiḥ || 
. 
. 
20. He (breath) is also Brihaspati, for speech is Brihatî (Rig-veda), and he is her lord; therefore he is Brihaspati. 
eṣa u eva prakṛta āṅgiraso bṛhaspatiḥ | kathaṃ bṛhaspatiḥ? ityucyate- vāgvai bṛhatī bṛhatīcchandaḥ ṣaṭtriṃśadakṣarā | anuṣṭupca vāk | katham? "vāgvā anuṣṭup"(nṛsi.pū.1 | 1) iti śruteḥ | sā ca vāganuṣṭubbṛhatyāṃ chandasyantarbhavati | ato yuktaṃ vāgvai bṛhatīti prasiddhavadvaktum | bṛhatyāṃ ca sarvā ṛco 'ntarbhavanti prāṇasaṃstutatvāt | "prāṇo bṛhatī prāṇa ṛca ityeva vidyāt"iti śrutyantarāt | vāgātmatvāccarcā prāṇe 'ntarbhāvaḥ | tatkatham? ityāha- tasyā vāco bṛhatyā ṛca eṣa prāṇaḥ patiḥ | tasyā nirvartakatvāt | kauṣṭhyāgnipreritamārutanirvartyā hi ṛk |
pālanādvā vācaḥ patiḥ |
prāṇena hi pālyate vāk |
aprāṇasya śabdoccāraṇasāmarthyābhāvāt |
tasmā bṛhaspatirṛcāṃ prāṇa ātmetyarthaḥ || 20 ||
tathā yajuṣām | katham? 
eṣa u eva brahmaṇaspatiḥ | vāg vai brahma | tasyā eṣa patis tasmād u brahmaṇaspatiḥ || 
. 
. 
21. He (breath) is also Brahmanaspati, for speech is Brahman (Yagur-veda), and he is her lord; therefore he is Brahmanaspati. He (breath) is also Sâman (the Udgîtha), for speech is Sâman (Sama-veda), and that is both speech (sâ) and breath (ama). This is why Sâman is called Sâman. 
eṣa u eva brahmaṇaspatiḥ | vāgvai brahma, brahma yajuḥ, tacca vāgviśeṣa eva | tasyā vāco yajuṣo brahmaṇa eṣa patistasmādu brahmaṇaspatiḥ pūrvavat | kathaṃ punaretadavagamyate bṛhatībrahmaṇorṛgyajuṣṭvaṃ na punaranyārthatvam? ityucyate- vāco 'nte sāmasāmānādhikaraṇyanirdeśāt"vāgvai sāma"(1 | 3 | 22) iti | tathā ca'vāgvai bṛhatī' 'vāgvai brahma'iti ca vāksamānādhikaraṇayorṛgyajuṣṭvaṃ yuktam | pariśeṣācca- sāmni abhihite ṛgyajuṣī eva pariśiṣṭe | vāgviśeṣatvācca- vāgviśeṣo hi ṛgyajuṣī |
tasmāt tayorvācā samānādhikaraṇatā yuktā |
aviśeṣaprasaṅgācca- sāmodgītha iti ca spaṣṭaṃ viśeṣābhidhānatvam, tathā bṛhatībrahmaśabdayorapi viśeṣābhidhānatvaṃ yuktam |
anyathā anirdhārita viśeṣayorānarthakyāpatteśca viśeṣābhidhānasya vāṅmātratve cobhayatra paunaruktyāt |
ṛgyajuḥsāmodgīthaśabdānāṃ ca śrutiṣvevaṅkramadarśanāt || 21 || 
eṣa u eva sāma | vāg vai sāmaiṣa sā cāmaś ceti tat sāmnaḥ sāmatvam | yad v eva samaḥ pluṣiṇā samo maśakena samo nāgena sama ebhis tribhir lokaiḥ samo 'nena sarveṇa tasmād v eva sāma | aśnute sāmnaḥ sāyujyaṃ salokatām | ya evam etat sāma veda || 
. 
. 
22. Or because he is equal (sama) to a grub, equal to a gnat, equal to an elephant, equal to these three worlds, nay, equal to this universe, therefore he is Sâman. He who thus knows this Sâman, obtains union and oneness with Sâman. 
eṣa u eva sāma | katham? ityāha vāgvai sā yatkiñcitstrīśabdābhidheyaṃ sā vāk | sarvastrīśabdābhidheyavastuviṣayo 'maḥ śabdaḥ | "kena me paiṃsnāni nāmānyāpnoṣīti, prāṇeneti brūyātkena me strīnāmānīti vācā"(kauṣī.u 1 | 7) iti śrutyantarāt vākprāṇābhidhānabhūto 'yaṃ sāmaśabdaḥ, tathā prāṇanirvartyasvarādisamudāyamātraṃ gitiḥ sāmaśabdenābhidhīyate;ato na prāṇavāgvyatirekeṇa sāmanāmāsti kiñcit, svaravarṇādeśca prāṇanirvartyatvātprāṇatantratvācca | eṣa u eva prāṇaḥ sāma | yasmātsāma sāmeti vākprāṇātmakam- sā cāmaśceti, tattasmātsāmno gītirūpabhya svarādisamudāyasya sāmatvaṃ tatpragītaṃ bhuvi | yad u eva samastulyaḥ sarveṇa vakṣyamāṇena prakāreṇa, tasmādvā sāmetyanena sambandhaḥ | vāśabdaḥ sāmaśabdalābhanimittaprakārāntaranirdeśasāmarthyalabhyaḥ | kena punaḥ prakāreṇa prāṇasya tulyatvam? ityucyate- samaḥ pluṣiṇā puttikāśarīreṇa samo maśakena maśakaśarīreṇa, samo nāgena hastiśarīreṇa, sama ebhistribhirlokaistrailokyaśarīreṇa prājāpatyena, samo 'nena jagadrūpeṇa hairaṇyagarbheṇa | puttikādiśarīreṣu gotvādivatkārtsnyena parisamāpta iti samatvaṃ prāṇasya;na punaḥ śarīramātraparimāṇenaiva, amūrtatvātsarvagatatvācca | na ca ghaṭaprāsādādipradīpavatsaṃkocavikāsitayā śarīre tāvanmātraṃ samatvam | "ta ete sarva eva samāḥ sarve 'nantāḥ"(bṛha.u.1 | 5 | 13) iti śruteḥ |
sarvagatasya tu śarīraparimāṇavṛttilābho na virudhyate |
evaṃ samatvātsāmākhyaṃ prāṇaṃ veda yaḥśratiprakāśitamahacvaṃ taspaitatphalam-aśnute vyāpnoti sāmnaḥ prāṇasya sāyujyaṃ sayugbhāvaṃ samānadehendriyābhimānatvam, sālokyaṃ samānalophatāṃ vā bhāvanāviśeṣataḥ, ya evametadyathoktaṃ sāma prāṇaṃ veda-ā prāṇātmābhimānābhivyakterupāste ityarthaḥ || 22 || 
eṣa u vā udgīthaḥ | prāṇo vā ut prāṇena hīdaṃ sarvam uttabdham | vāg eva gīthā | uc ca gīthā ceti | sa udgīthaḥ || 
. 
. 
23. He (breath) is Udgîtha. Breath verily is Ut, for by breath this universe is upheld (uttabdha); and speech is Gîthâ, song. And because he is ut and gîthâ, therefore he (breath) is Udgîtha. 
eṣa u vā udgīthaḥ | udgītho nāma sāmāvayavo bhaktiviśeṣo nodgānam, sāmādhikārāt | kathamudgīthaḥ prāṇaḥ? prāṇo vā utprāṇena hi yasmādidaṃ sarvaṃ jagaduttabdhamūrdhvaṃ stabdhamuttambhitaṃ vidhṛtamityarthaḥ | uttabdhārthāvadyotako 'yamucchabdaḥ prāṇaguṇābhidhāyakaḥ, tasmādutprāṇaḥ | vāgeva gīthāśabdaviśeṣatvādudgīthabhakteḥ |
gāyateḥ śabdārthatvātsā vāgeva |
na hyudgīthabhakteḥśabdavyatirekeṇa kiñcidrūpamutprekṣyate |
tasmādyuktamavadhāraṇaṃ vāgeva gītheti |
ucca prāṇo gīthā ca prāṇatantrā vāgityubhayamekena śabdenābhidhīyate sa udgīthaḥ || 23 || 
tad dhāpi brahmadattaś caikitāneyo rājānaṃ bhakṣayann uvāca | ayaṃ tyasya rājā mūrdhānaṃ vipātayatād yad ito 'yāsya āṅgiraso 'nyenodagāyad iti | vācā ca hy eva sa prāṇena codagāyad iti || 
. 
. 
24. And thus Brahmadatta Kaikitâneya (the grandson of Kikitâna), while taking Soma (râgan), said: 'May this Soma strike my head off, if Ayâsya Âṅgirasa sang another Udgîtha than this. He sang it indeed as speech and breath.' 
taddhāpi tattatraitasminnukter'the hāpyākhyāyikāpi śrūtaye hasma | brahmadatto nāmataḥ cikitānasyāpatyaṃ caikitānastadapatyaṃ yuvā caikitāneyaḥ, rājānaṃ yajñe somaṃ bhakṣayannuvāca | kim? ayaṃ camasastho mayābhakṣyamāṇo rājā tyasya tasya mamānṛtavādino mūrdhānaṃ śiro vipātayatādvispaṣṭaṃ pātayatu |
torayaṃ tātaṅṅādeśaḥ āśipi loṭ, vipātayatāditi |
yadyahamanṛtavādī syāmityarthaḥ |
kathaṃ punaranṛtavāditvaprāptiḥ? ityucyate-yadyadīto 'smātprakṛtāt prāṇādvāksaṃyuktāt, ayāsyaḥ-mukhyaprāṇābhidhāyakena ayāsyāṅgirasaśabdenābhidhīyate viśvasṛjāṃ pūrvarṣīṇāṃ satre udrātāso 'nyena devatāntareṇa vākprāṇavyatiriktenodagāyadudgānaṃ kṛtavān, tato 'hamanṛtavādī syām, tasya mama devatā viparītapratipatturmūrdhānaṃ vipātayatu, ityevaṃ śapathaṃ cakāreti vijñāne pratyayadārḍhyakartavyatāṃ darśayati |
tamimamākhyāyikānirdhāritamarthaṃ svena vacasopasaṃharati śrutiḥ-vācā ca prāṇapradhānayā prāṇena ca svasyātmabhūtena so 'yāsya āṅgirasa udgātodagāyadityeṣor'tho nirdhāritaḥ śapathena || 24 || 
tasya haitasya sāmno yaḥ svaṃ veda bhavati hāsya svam | tasya vai svara eva svam | tasmād ārtvijyaṃ kariṣyan vāci svaram iccheta | tayā vācā svarasampannayārtvijyaṃ kuryāt | tasmād yajñe svaravantaṃ didṛkṣanta eva | atho yasya svaṃ bhavati | bhavati hāsya svaṃ ya evam etat sāmnaḥ svaṃ veda || 
. 
. 
25. He who knows what is the property of this Sâman, obtains property. Now verily its property is tone only. Therefore let a priest, who is going to perform the sacrificial work of a Sama-singer, desire that his voice may have a good tone, and let him perform the sacrifice with a voice that is in good tone. Therefore people (who want a priest) for a sacrifice, look out for one who possesses a good voice, as for one who possesses property. He who thus knows what is the property of that Sâman, obtains property. 
tasyeti prakṛtaṃ prāṇamabhisamvadhnāti | haitasyeti mukhyaṃ vyapadiśatyabhinayena | sāmnaḥ sāmaśabdavācyasyaprāṇasyayaḥsvaṃ dhanaṃ veda, tasya ha kiṃ syāt? bhavati hāsyasvam | phalena pralobhyābhimukhīkṛtya śuśrūṣave āha-tasya vai sāmnaḥ svara eva svam | svara iti kaṇṭhagataṃ mādhuryaṃ tadevāsya svaṃ vibhūṣaṇam | tena hi bhūṣitamṛddhimallakṣyataudgānam | yasmādevaṃ tasmādārtvijyaṃ ṛtvikkarmodgānaṃ kariṣyanvāci viṣaye vāci vāgāśritaṃ svaramiccheta icchet sāmno dhanavattāṃ svareṇa cikīrṣurudgātā |
idaṃ tu prāsaṅgikaṃvidhīyate;sāmnaḥ sausvaryeṇa svaravacvapratyayekartavye icchāmātreṇa sausvaryaṃ na bhavatīti dantadhāvanatailapānādi sāmarthyātkartavyamityarthaḥ |
tathaivaṃ saṃskṛtayā vācā svarasampannayārtvijyaṃ kuryāt |
tasmādyasmātsāmnaḥ svabhūtaḥ svarastena svena bhūṣitaṃ sāma ato yajñe svaravantamudgātāraṃ didṛkṣanta eva draṣṭumicchanta eva dhanināmava laukikāḥ |
prasiddhaṃ hi loke 'tho api yasya svaṃ dhanaṃ bhavati taṃ dhaninaṃ didṛkṣante iti siddhasya guṇavijñānaphalasambandhasya upasaṃhāraḥ kriyate- bhavati hāsya svaṃ ya evametatsāmnaḥ svaṃ vedeti || 25 ||
athānyo guṇaḥ suvarṇavattālakṣaṇo vidhīyate | asāvapi sausvaryameva | etāvānviśeṣaḥ- pūrvaṃ kaṇṭhagatamādhuryamidaṃ tu lākṣaṇikaṃ suvarṇaśabdavācyam | 
tasya haitasya sāmno yaḥ suvarṇaṃ veda bhavati hāsya suvarṇam | tasya vai svara eva suvarṇam | bhavati hāsya suvarṇaṃ ya evam etat sāmnaḥ suvarṇaṃ veda || 
. 
. 
26. He who knows what is the gold of that Sâman, obtains gold. Now verily its gold. is tone only. He who thus knows what is the gold of that Sâman, obtains gold. 
tasya haitasya sāmno yaḥ suvarṇaṃ veda bhavati hāsya suvarṇam |
suvarṇa śabdasāmānyātsvarasuvarṇayoḥ lokikameva suvarṇaṃ guṇavijñānaphalaṃ bhavatītyarthaḥ |
tasya vai svara eva suvarṇam |
bhavati hāsya suvarṇaṃ ya evametatsāmnaḥ suvarṇaṃ vedeti pūrvavatsarvam || 26 ||
tathā pratiṣṭhāguṇaṃ vidhitsannāha- 
tasya haitasya sāmno yaḥ pratiṣṭhāṃ veda prati ha tiṣṭhati | tasya vai vāg eva pratiṣṭhā | vāci hi khalv eṣa etat prāṇaḥ pratiṣṭhito gīyate | anna ity u haika āhuḥ || 
. 
. 
27. He who knows what is the support of that Sâman, he is supported. Now verily its support is speech only. For, as supported in speech, that breath is sung as that Sâman. Some say the support is in food. Next follows the Abhyâroha (the ascension) of the Pavamâna verses. Verily the Prastotri begins to sing the Sâman, and when he begins, then let him (the sacrificer) recite these (three Yagus-verses): 'Lead me from the unreal to the real! Lead me from darkness to light! Lead me from death to immortality!' Now when he says, 'Lead me from the unreal to the real,' the unreal is verily death, the real immortality. He therefore says, 'Lead me from death to immortality, make me immortal.' When he says, 'Lead me from darkness to light,' darkness is verily death, light immortality. He therefore says, 'Lead me from death to immortality, make me immortal.' When he says, 'Lead me from death to immortality,' there is nothing there, as it were, hidden (obscure, requiring explanation). 
tasya haitasya sāmno yaḥ pratiṣṭhāṃ veda | pratitiṣṭhatyasyāmiti pratiṣṭhā vāktāṃ pratiṣṭhāṃ sāmno guṇaṃ yo veda sa pratitiṣṭhati ha | "taṃ yathā yathopāsate"iti śrutestadguṇatvaṃ yuktam |
pūrvavatphalena pratilobhitāya kā pratilobhitāya kā pratiṣṭheti śuśrūpave āha- tasya vai sāmno vāgeva, vāgiti jihvāmūlīyādīnāṃ sthānānāmākhyā, saiva pratiṣṭhā, tadāha- vāci hi jihvāmūlīyādiṣuhi yasmātpratiṣṭhitaḥ sanneṣa prāṇa etadgānaṃ gīyate gītibhāvamāpadyate tasmātsāmnaḥ pratiṣṭhā vāk |
anne pratiṣṭhito gīyata ityu haike 'nye āhuḥ |
iha pratitiṣṭhatīti yuktam |
aninditatvādekīyapakṣasya vikalpena pratiṣṭhāguṇavijñānaṃ kuryād vāgvā patiṣṭhānnaṃ veti || 27 ||
evaṃ prāṇavijñānavato japakarma vidhitsyate | yadvijñānavato japakarmaṇyadhikārastadvijñānamuktam | 
athātaḥ pavamānānām evābhyārohaḥ | sa vai khalu prastotā sāma prastauti | sa yatra prastuyāt tad etāni japet | asato mā sad gamaya, tamaso mā jyotir gamaya, mṛtyor māmṛtaṃ gamayeti | sa yad āhāsato mā sad gamayeti | mṛtyur vā asat sad amṛtaṃ mṛtyor māmṛtaṃ gamayāmṛtaṃ mā kurv ity evaitad āha | tamaso mā jyotir gamayeti | mṛtyur vai tamo jyotir amṛtaṃ mṛtyor māmṛtaṃ gamayāmṛtaṃ mā kurv ity evaitad āha | mṛtyor māmṛtaṃ gamayeti | nātra tirohitam ivāsti | atha yānītarāṇi stotrāṇi teṣv ātmane 'nnādyam āgāyet | tasmād u teṣu varaṃ vṛṇīta | yaṃ kāmaṃ kāmayet tam | sa eṣa evaṃvid udgātātmane vā yajamānāya vā yaṃ kāmaṃ kāmayate tam āgāyati | tad dhaital lokajid eva | na haivālokyatāyā āśāsti ya evam etat sāma veda || 
. 
. 
28. Next come the other Stotras with which the priest may obtain food for himself by singing them. Therefore let the sacrificer, while these Stotras are being sung, ask for a boon, whatever desire he may desire. An Udgâtri priest who knows this obtains by his singing whatever desire he may desire either for himself or for the sacrificer. This (knowledge) indeed is called the conqueror of the worlds. He who thus knows this Sâman, for him there is no fear of his not being admitted to the worlds. 
athānantaraṃ yasmāccaivaṃ viduṣā prayujyamānaṃ devabhāvāyābhyārohaphalaṃ japakarma, atastasmāttadvidhīyata iha | tasya codgīthasambandhātsarvatra prāptau pavamānānāmiti vacanāt pavamāneṣu triṣvapi kartavyatāyāṃ prāptāyāṃ punaḥ kāla saṃkocaṃ karoti- sa vai khalu prastotā sāma prastauti | sa prastotā yatra yasminkāle sāma prastuyātprārabheta tasminkāla etāni japet | asya ca japakarmaṇa ākhyā abhyāroha iti | ābhimukhyenārohatyanena japakarmaṇaivaṃvid devabhāvātmānamityabhyārohaḥ | etānīti bahuvacanāttrīṇi yajūṃṣi | dvitīyānirdeśād brāhmaṇotpannatvācca yathāpaṭhita eva svaraḥ prayoktavyo na māntraḥ | yājamānaṃ japakarma | etāni tāni yajūṃṣi-'asato mā sadgamaya''tamaso mā jyotirgamaya' 'mṛtyormāmṛtaṃ gamaya'iti | mantrāmarthastirohito bhavatīti svayameva vyācaṣṭe brāhmaṇaṃ mantrārtham- sa mantro yadāha yaduktavānko 'sāvarthaḥ? ityucyate-'asato mā sadgamaya'iti mṛtyurvā asat- svābhāvikakarmavijñāne mṛtyurityucyete, asad atyantādhobhāvahetutvāt | sadamṛtam- sacchāstrīyakarmavijñāne agaraṇahetutvādamṛtam | tasmādasato asatkarmaṇo 'jñānācca mā māṃ sacchāstrīyakarmavijñāne gamaya devabhāvasādhanātmabhāvamāpādayetyarthaḥ | tatra vākyārthamāha- amṛtaṃ mā kurvityevaitadāheti | tathā tamaso mā jyotirgamayeti mṛtyurgamayeti | mṛtyurvai tamaḥ sarvaṃ hyajñānamāvaraṇātmakatvāttamaḥ tadeva ca maraṇahetutvānmṛtyuḥ | jyotiramṛtaṃ pūrvoktaviparītaṃ daivaṃ svarūpam | prakāśātmakatvājjñānaṃ jyotiḥ, tadevāmṛtamavināśātmakatvāt | tasmāt tamaso mā jyotirgamayeti pūrvavanmṛtyormāmṛtaṃ gamayetyādi | amṛtaṃ mā kurvityevaitadāha- daivaṃ prājāpatyaṃ phalabhāvamāpādayetyarthaḥ | pūrvo mantro 'sādhanasvabhāvāt sādhanabhāvamāpādayeti | dvitīyastu sādhanabhāvādapi ajñānarūpāt sādhyabhāvamāpādayeti | mṛtyormāmṛtaṃ gamayeti pūrvayoreva mantrayoḥ samucitor'thastṛtīyena mantreṇocyata iti prasiddhārthataiva | nātra tṛtīye mantre tirohitamantarhitamivārtharūpaṃ pūrvayoriva mantrayorasti, yathāśruta evārthaḥ | yājamānamudgānaṃ kṛtvā pavamāneṣu triṣu, athānantaraṃ yānītarāṇi śiṣṭāni stotrāṇi teṣvātmane 'nnādyamāgāyet prāṇavidudgātāprāṇabhūtaḥ prāṇavadeva | yasmātsa eva udgātaivaṃ prāṇaṃ yathoktaṃ vetti, ataḥ prāṇavadeva taṃ kāmaṃ sādhayituṃ samarthaḥ | tasmādyajamānasteṣu stotreṣu prayujyamāneṣu varaṃ vṛṇīta, yaṃ kāmaṃ kāmayeta taṃ kāmaṃ varaṃ vṛṇīta prārthayeta | yasmātsa eṣa evaṃvidudgāteti tasmācchabdātprāgeva sambadhyate | ātmane vā yajamānāya vā yaṃ kāmaṃ kāmayate icchatyudgātā tamāgāyatyāgānena sādhayati | evaṃ tāvajjñānakarmabhyāṃ prāṇātmāpattirityuktam | tatra nāstyāśaṅkāsambhavaḥ | ataḥ karmāpāye prāṇāpattirbhavati vā na vā? ityāśaṅkate | tadāśaṅkānivṛttyarthamāha- taddhaitalokajideveti | taddhatadetatprāṇadarśanaṃ karmaviyuktaṃ kevalamapi, lokajideveti lokasādhanameva | na ha evālokyatāyai alokārhatvāya āśā āśaṃsanaṃ prārthanaṃ naivāsti ha | na hi prāṇātmani utpannātmābhimānasya tatprāptyāśaṃsanaṃ sambhavati | na hi grāmasthaḥ kadā grāmaṃ prāpnutāmityaraṇyastha ivāśāste |
asannikṛṣṭaviṣaye hyanātmanyāśaṃsanam, na tatsvātmani sambhavati |
tasmānnāśāsti kadācitprāṇātmabhāvaṃ na prapadyeyamiti |
kasyaitat? ya evametatsāma prāṇaṃ yathoktaṃ nirdhāritamahimānaṃ veda- ahamasmi prāṇa indriyaviṣayāsaṅgairāsuraiḥ pāpmabhiradharṣaṇīyo viśuddhaḥ, vāgādipañcakaṃ ca madāśrayatvādagnyādyātmarūpaṃ svābhāvikavijñānotthendriyaviṣayāsaṅgajanitāsurapāpmadoṣaviyuktaṃ sarvabhūteṣu ca madāśrayānnādyopayogabandhanam, ātmā cāhaṃ sarvabhūtānāmāṅgirasatvāt, ṛgyajuḥ sāmodgīthabhūtāyāśca vāca ātmā tadvayāptestannirvartakatvācca, mama sāmno gītibhāvamāpadyamānasya bāhyaṃ dhanaṃ bhūṣaṇaṃ sausvaryaṃ tato 'pyāntaraṃ sauvarṇyalākṣaṇikaṃ sausvaryam, gītibhāvamāpadyamānasya mama kaṇṭhādisthānāni pratiṣṭhā |
evaṃ guṇo 'haṃ puttikādiśarīreṣu kārtsnyena parisamāpto 'mūrtatvātsarvagatatvācca- iti ā evamabhimānābhivyaktervedopāsta ityarthaḥ || 28 ||
iti prathamādhyāye tṛtīyamudgīthabrāhmaṇam || 3 ||
jñānakarmabhyāṃ samucitābhyāṃ prajāpatitvaprāptirvyākhyātā kevalaprāṇadarśanena ca'taddhaitallokajideva'ityādinā | prajāpateḥ phalabhūtasya sṛṣṭisthitisaṃhāreṣu jagataḥ svātantryādivibhūtyupavarṇanena jñānakarmaṇorvaidikayoḥ phalotkarṣo varṇayitavya ityevamarthamārabhyate | tena ca karmakāṇḍavihitajñānakarmastutiḥ kṛtvā bhavetsāmarthyāt | vivakṣitaṃ tvetat- sarvamapyetajjñānakarmaphalaṃ saṃsāra eva, bhayāratyādiyuktatvaśravaṇāt, kāryakaraṇalakṣaṇatvācca sthūlavyaktānityaviṣayatvācceti | brahmavidyāyāḥ kevalāyā vakṣyamāṇāyā mokṣahetutvamityuttarārthaṃ ceti | na hi saṃsāraviṣayātsādhyasādhanādibhedalakṣaṇād aviraktasya ātmaikatva jñānaviṣaye 'dhikāraḥ, atṛṣitasyeva pāne | tasmājjñānakarmaphalotkarṣopavarṇanamuttarārtham | tathā ca vakṣyati-"tadetatpadanīyamasya"(bṛ.u.1 | 4 | 7) "tadetatpreyaḥ putrāt" (bṛ.u.1 | 4 | 8) ityādi | 
Permanent link
Go to Wiki Documentation
Enhet: Det humanistiske fakultet   Utviklet av: IT-seksjonen ved HF
Login