Bibliotheca Polyglotta

Bṛhadāraṇyakopaniṣat

Complete text

yat saptānnāni medhayā tapasājanayat pitā | ekam asya sādhāraṇaṃ dve devān abhājayat | trīṇy ātmane 'kuruta paśubhya ekaṃ prāyacchat | tasmin sarvaṃ pratiṣṭhitaṃ yacca prāṇiti yacca na | kasmāt tāni na kṣīyante adyamānāni sarvadā | yo vai tām akṣitiṃ veda so 'nnam atti pratīkena | sa devān apigacchati sa ūṛjam upajīvati | iti ślokāḥ ||

FIFTH BRÂHMANA
1. 'When the father (of creation) had produced by knowledge and penance (work) the seven kinds of food, one of his (foods) was common to all beings, two he assigned to the Devas, (1) 'Three he made for himself, one he gave to the animals. In it all rests, whatsoever breathes and breathes not. (2) 'Why then do these not perish, though they are always eaten? He who knows this imperishable one, he eats food with his face. (3) 'He goes even to the Devas, he lives on strength.' (4)

yatsaptānnāni, yad ajanayaditi kriyāviśeṣaṇam;medhayā prajñayā vijñānena tapasā ca karmaṇā;jñānakarmaṇī eva hi medhātapaḥ śabdavācye, tayoḥ prakṛtatvāt;netare medhātapasī, aprakaraṇāt;pāṅktaṃ hi karma jāyādisādhanam; 'ya evaṃ veda'iti cānantarameva jñānaṃ prakṛtam;tasmānna prasiddhayormedhātapasorāśaṅkā kāryā;ato yāni saptānnāni jñānakarmabhyāṃ janitavānpitā tāni prakāśayiṣyāma iti vākyaśeṣaḥ || 1 ||
tatra mantrāṇāmarthastirohitatvāttprāyeṇa durvijñeyo bhavatīti tadarthavyākhyānāya brāhmaṇaṃ pravartate -

yat saptānnāni medhayā tapasājanayat piteti | medhayā hi tapasājanayat pitaikam asya sādhāraṇam iti | idam evāsya tat sādhāraṇam annaṃ yad idam adyate | sa ya etad upāste na sa pāpmano vyāvartate | miśraṃ hy etat | dve devān abhājayad iti | hutaṃ ca prahutaṃ ca | tasmād devebhyo juhvati ca pra ca juhvati | atho āhur darśapūrṇamāsāv iti | tasmān neṣṭiyājukaḥ syāt | paśubhya ekaṃ prāyacchad iti | tat payaḥ | payo hy evāgre manuṣyāś ca paśavaś copajīvanti | tasmāt kumāraṃ jātaṃ ghṛtaṃ vaivāgre pratilehayanti stanaṃ vānudhāpayanti | atha vatsaṃ jātam āhus tṛṇād iti | tasmin sarvaṃ pratiṣṭhitaṃ yacca prāṇiti yacca neti | payasi hīdaṃ sarvaṃ pratiṣṭhitaṃ yacca prāṇiti yacca na | tad yad idam āhuḥ saṃvatsaraṃ payasā juhvad apa punarmṛtyuṃ jayatīti | na tathā vidyāt | yad ahar eva juhoti tad ahaḥ punarmṛtyum apajayaty evaṃ vidvān | sarvaṃ hi devebhyo 'nnādyaṃ prayacchati | kasmāt tāni na kṣīyante adyamānāni sarvadeti | puruṣo vā akṣitiḥ | sa hīdam annaṃ punaḥ punar janayate | yo vaitām akṣitiṃ vedeti | puruṣo vā akṣitiḥ | sa hīdam annaṃ dhiyādhiyā janayate karmabhiḥ | yad dhaitan na kuryāt kṣīyeta ha | so 'nnam atti pratīkeneti | mukhaṃ pratīkaṃ mukhenety etat | sa devān apigacchati sa ūrjam upajīvatīti praśaṃsā ||

2. When it is said, that 'the father produced by knowledge and penance the seven kinds of food,' it is clear that (it was he who) did so. When it is said, that 'one of his (foods) was common,' then that is that common food of his which is eaten. He who worships (eats) that (common food), is not removed from evil, for verily that food is mixed (property). When it is said, that 'two he assigned to the Devas,' that is the huta, which is sacrificed in fire, and the prahuta, which is given away at a sacrifice. But they also say, the new-moon and full-moon sacrifices are here intended, and therefore one should not offer them as an ishti or with a wish. When it is said, that 'one he gave to animals,' that is milk. For in the beginning (in their infancy) both men and animals live on milk. And therefore they either make a new-born child lick ghrita (butter), or they make it take the breast. And they call a new-born creature 'atrinâda,' i.e. not eating herbs. When it is said, that 'in it all rests, whatsoever breathes and breathes not,' we see that all this, whatsoever breathes and breathes not, rests and depends on milk. And when it is said (in another Brâhmana), that a man who sacrifices with milk a whole year, overcomes death again, let him not think so. No, on the very day on which he sacrifices, on that day he overcomes death again; for he who knows this, offers to the gods the entire food (viz. milk). When it is said, 'Why do these not perish, though they are always eaten,' we answer, Verily, the Person is the imperishable, and he produces that food again and again. When it is said, 'He who knows this imperishable one, I then, verily, the Person is the imperishable one, for he produces this food by repeated thought, and whatever he does not work by his works, that perishes. When it is said, that 'he eats food with his face,' then face means the mouth, he eats it with his mouth. When it is said, that 'he goes even to the Devas, he lives on strength,' that is meant as praise.

tatra'yatsaptānnāni medhayā tapasājanayatpitā'ityasya kor'tha ucyate? ithi hi śabdenaiva vyācaṣṭe prasiddhārthāvadyotakena | prasiddho hyasya mantrasyārtha ityarthaḥ | yadajanayaditi cānuvādasvarūpeṇa mantreṇa prasiddhārthataiva prakāśitā | ato brāhmaṇamaviśaṅkyaivāha -'medhayā hi tapasājanayatpitā'iti? nanu kathaṃ prasiddhātāsyārthasya? ityucyate - jāyādikarmāntānāṃ lokaphalasādhanānāṃ pitṛtvaṃ tāvat pratyakṣameva, abhihitaṃ ca'jāyā me syāt'ityādinā | tatra ca daivaṃ vittaṃ vidyā karma putraśca phalabhūtānāṃ lokānāṃ sādhanaṃ sraṣṭṛtvaṃ pratītyabhihitam, vakṣyamāṇaṃ ca prasiddhameva;tasmādyuktaṃ vaktuṃ medhayetyādi | eṣaṇā hi phalaviṣayā prasiddhaiva ca loke | eṣaṇā ca jāyādītyuktam'etāvānvai kāmaḥ'ityanena | brahmavidyāviṣaye ca sarvaikatvātkāmānupapatteḥ | etenāśāstrīyaprajñātapobhyāṃ svābhāvikābhyāṃ jagatsraṣṭṛtvamuktameva bhavati;sthāvarāntasya cāniṣṭaphalasya karmavijñānanimittatvāt | vivakṣitastu śāstrīya eva sādhyasādhanabhāvo brahmavidyāvidhitsayā tadvairāgyasya vivakṣitatvāt | sarvo hyaṃ vyaktāvyaktalakṣaṇaḥ saṃsāro 'suddho 'nityaḥ sādhyasādhanarūpo duḥkho 'vidyāviṣaya ityetasmādviraktasya brahmavidyā ārabdhavyeti | tatrānnānāṃ vibhāgena viniyoga ucyate-'ekamasya sādhāraṇma'iti mantrapadam, tasya vyākhyānam'idamevāsya tasmādhāraṇamannam'ityuttkam | asya bhottkṛsamudāyasya, kiṃ tat? yadidamadyate bhujyate sarvaiḥ prāṇibhirahanyahani, tasmādhāraṇaṃ sarvabhoktrarthamakalpayatpitā sṛṣṭvānnam | sa ya etatsādhāraṇaṃ sarvaprāṇabhṛtsthitikaraṃ bhujyamānamannamupāste tatparo bhavatītyarthaḥ-- upāsanaṃ hi nāma tātparya dṛṣṭaṃ loke'gurumupāste' 'rājānamupāste'ityādau--tasmāccharīrasthityarthannopabhogapradhānonādṛṣṭārthakarmapradhāna ityarthaḥ;sa evaṃ bhūto na pāpmano 'dharmadvayāvartate--na vimucyata ityetat | tathā ca mantravarṇaḥ---"moghamannaṃvindate"ityādiḥ | smṛtirapi-"nātmārtha pācayedannam" "apradāyaibhyo yo bhūṅkte stena eva saḥ" "annāde bhrūṇahā mārṣṭi" ityādiḥ | kasmātpunaḥ pāpmano na vyāvartate? miśraṃ hyetasmarseṣāṃ hi svaṃ tadapravibhaktaṃ yatprāṇibhirbhujyate | sarvabhojyatpādeva yo mukhe prakṣipyamāṇo 'pi grāsaḥ parasya pīḍākaro dṛśyate,'mamedaṃ syāt'iti hi sarveṣāṃ tatrāśā prativadvā | tasmānna paramapīḍaytvā grasitumapi śakyate | "duṣkṛtaṃ hi manuṣyāṇām"ityādismaraṇācca | gṛhiṇā vaiśvadevākhyamannaṃ yadahanyahani nirūpyata iti kecit, tatra, sarvabhottakṛsādhāraṇatvaṃ vaiśvadevākhyasyānnasya na sarvaprāṇabhṛdbhujyamānānnavatpratyakṣam, nāpi'yadidamadyate'iti tadviṣayaṃ vacanamanukūlam | sarvaprāṇabhṛdbhapajyamānāṃnānnāntaḥpātitvācca vaiśvadevākhyasya yuttakaṃ śvacāṇḍālādyādhasyānnasya grahaṇam, vaiśvadevavyatirekeṇāpi śvacāṇḍālādyādhāśvadarśanāt, tatra yutkam,'yadidamadyate'iti vacanam | yadi hi tanna gṛhyeta, sādhāraṇaśabdena pitrāsṛṣṭatvāviniyuttkatve tasya prasajyeyātām | iṣyate hi tatsṛṣṭavaṃ tadviniyuttkatvaṃ ya sarvasyānnajātasya | na ca vaiśvadevākhyaṃ śāstroktaṃ karma kurvataḥ pāpmano 'vinivṛttiryuktā, na ca tasya pratiṣedho 'sti, na ca matsyabandhanādikarmavatsvabhāvajugupsitametat, śiṣṭanirvartyatvāt, akaraṇe ca pratyavāyaśravaṇāt | itaratra ca pratyavāyopapatteḥ"ahamannamannamadantamā3ṅmi"(tai.u.3 | 10 | 6) iti mantravarṇāt | dve devānabhājayat iti mantrapadam, ye dve anne sṛṣṭvā devānabhājayat | ke te dve? ityucyate - hutaṃ ca prahutaṃ ca | hutamityagnau havanam, prahutaṃ hutvā baliharaṇam | yasmād dve ete anne hutaprahute devānabhājayatpitā | tasmādetarhyapi gṛhiṇaḥ kāle dvebhyo(? ) juhvati devebhya idamannamasmābhirdīyamānamiti manvānā juhvati, prajuhvati ca hutvā baliharaṇaṃ ca kurvata ityarthaḥ | atho apyanya āhurdve anne pitrā devebhyaḥ pratte na hutaprahute, kiṃ tarhi? darśapūrṇamāsāviti | dvitvaśravaṇāviśeṣādatyantaprasiddhatvācca hutaprahute iti prathamaḥ pakṣaḥ | yadyapi dvitvaṃ hutaprahutayoḥ sambhavati, tathāpi śrautayoreva tu darśapūrṇamāsayordevānnatvaṃ prasiddhataram, mantra prakāśitatvāt | guṇapradhānaprāptau ca pradhāne prathamatarā avagatiḥ, darśapūrṇamāsayośca prādhānyaṃ hutaprahutāpekṣayā | tasmāttayoreva grahaṇaṃ yuktam'dve devānabhājayat'iti | yasmāddevātamete pitrā prakḷpte darśapūrṇamāsākhye anne, tasmāttayordevārthatvāvighātāya neṣṭiyājuka iṣṭiyajanaśīlaḥ, iṣṭiśabdena kila kāmyā iṣṭayaḥ, śātapathīyaṃ prasiddhiḥ, tācchīlyapratyayaprayogātkāmyeṣṭiyajanapradhāne na syādityarthaḥ | paśubhya ekaṃ prāyacchaditi - yatpaśubhya ekaṃ punastadannam? tatpayaḥ | kathaṃ punaravagamyate paśavo 'syānnasya svāminaḥ? ityata āha - payo hyagre prathamaṃ yasmānmanuṣyāśca paśavaśca payaḥ evopajīvantīti | ucitaṃ hi'tapo tadannam'anyathā kathaṃ tadevāgre niyamenopajīveyuḥ? kathamagre tadevopajīvanti? ityucyate - manuṣyāśca paśavaśca yasmāttenaivānnena vartante 'dyatve 'pi, yathā pitrā ādau viniyogaḥ kṛtastathā | tasmātkumāraṃ bālaṃ jātaṃ ghṛtaṃ vā traivarṇikā jātakarmaṇi jātarūpasaṃyuktaṃ pratilehayanti paścāt pāyayanti | yathāsambhavamanyeṣāṃ stanamevāgre dhāpayanti manuṣyebhyo 'nyeṣāṃ paśūnām | atha vatsaṃ jātamāhuḥ'kiyatpramāṇo vatsaḥ'? ityevaṃ pṛṣṭā- santo 'tṛṇāda iti | nādyāpi tṛṇamatti, atīva bālaḥ, payasaivādyāpi vartata ityarthaḥ | yaccāgre jātakarmādau ghṛtamupajīvanti, yaccetare paya eva, tatsarvathāpi paya evopajīvanti;ghṛtasyāpi payovikāratvātpayastvameva kasmātpunaḥ saptamaṃ satpaśvannaṃ caturthatvena vyākhyāyate? karmasādhanatvāt | karma hi payaḥsādhanāśrayaṃ agnihotrādi | tacca karma sādhanaṃ vittasādhyaṃ vakṣyamāṇasyānnatrayasya sādhyasya, yathā darśapūrṇamāsau pūrvoktāvanne | ataḥ karmapakṣatvāt karmaṇā saha piṇḍīkṛtyopadeśaḥ | sādhanatvāviśeṣādarthasambandhādānantaryamakāraṇamiti cāvyākhyāne pratipattisaukaryācca | sukhaṃ hi nairantaryeṇa vyākhyātu śakyante 'nnāni vyākhyātāni ca sukhaṃ pratīyante | tasminsarvaṃ pratiṣṭhitaṃ yacca prāṇiti yacca netyasya kor'thaḥ? ityucyate - tasminpaśvanne payasi sarvamadhyātmādhibhūtādhidaivalakṣaṇaṃ kṛtsnaṃ jagatpratiṣṭhitaṃ yacca prāṇiti prāṇaveṣṭāvadyacca na sthānaraṃ śailādi | tatra hi śabdenaiva prasiddhāvadyotakena vyākhyātam | kāraṇatvāpapatteḥ | kāraṇatvaṃ cāgnihotrādikarmasamavāyitvam | agnihotrādyāhutivipariṇāmātmakaṃ ca jagatkṛtsnamiti śrutismṛtivādāḥ śataśo vyavasthitāḥ | ato yuktameva hi śabdena vyākhyānam | yattadbrāhmaṇāntareṣvidamāhuḥ - saṃvatsaraṃ payasā juhvadapa punarmṛtyuṃ jayatīti, saṃvatsareṇa kila trīṇi ṣaṣṭiśatānyāhutīnāṃ sapta ca śatāni viṃśatiśceti yājuṣmatīriṣṭakā abhisampadyamānāḥ saṃvatsarasya cāhorātrāṇi, saṃvatsaramagniṃ prajāpatimāpnuvanti;evaṃ kṛtvā saṃvatsaraṃ juhvadapajayati punaḥ mṛtyum, itaḥ pretya deveṣu sambhūtaḥ punarna mriyata ityarthaḥ | ityevaṃ brāhmaṇavādā āhuḥ, na tathā vidyānna tathā draṣṭavyam;yadahareva juhoti tadahaḥ punarmṛtyumapajayati, na saṃvatsarābhyāsamapekṣate | evaṃ vidvānsan, yaduktam - payasi hīdaṃ sarvaṃ pratiṣṭhitaṃ paya āhutivipariṇāmātmakatvātsarvasyeti, tadekenaivāhvā jagadātmatvaṃ pratipadyate;taducyate - apajayati punarmṛtyuṃ punarmaraṇam, sakṛnmṛtvāviddhāñcharīreṇa viyujya sarvātmā bhavati na punarmaraṇāya paricchinnaṃ śarīraṃ gṛhṇātītyarthaḥ | kaḥ punarhetuḥ sarvātmāptyā mṛtyumapajayati? ityucyate - sarvaṃ samastaṃ hi yasmāddevebhyaḥ sarvebhyo 'nnādyamannameva tadādyaṃ ca sāyaṃprātarāhutiprakṣepeṇa prayacchati | tadyuktaṃ sarvamāhutimayamātmānaṃ kṛtvā sarvadevānnarūpeṇa sarvairdevairekātmabhāvaṃ gatvā sarvadevamayo bhūtvā punarna mriyata iti | athaitadapyuktaṃ brāhmaṇena -"brahma vai svayambhū tapo 'tapyata tadaikṣata na vai tapasyānantyamasti, hantāhaṃ bhūteṣvātmānaṃ juhavāni bhūtāni cātmanīti, tatsarveṣu bhūteṣvātmānaṃ hutvā bhūtāni cātmani sarveṣāṃ bhūtānāṃ śraiṣṭhyaṃ svārājyagādhipatyaṃ paryet"iti | kasmāttāni na kṣīyante 'dyamānāni sarvadeti | yadā pitrā annāni sṛṣṭvā sapta pṛthakpṛthagbhoktṛbhiradyagānāni - tannimittatvātteṣāṃ sthiteḥ - sarvadā nairantaryeṇa;kṛtakṣayopapatteśca yuktasteṣāṃ kṣayaḥ | na ca tāni kṣīyamāṇāni, jagato 'vibhraṣṭarūpeṇaivāvasthānadarśanāt | bhavitavyaṃ cākṣayakāraṇena;tasmātkasmātpunastāni na kṣīyanta iti praśnaḥ | tasyedaṃ prativacanam -'puriṣo vā akṣitiḥ' | yathāsau pūrvamannānāṃ sraṣṭāsītpitā medhayā jāyādisambandhena ca pāṅktakarmaṇā bhoktā ca, tathā yebhyo dattānyannāni te 'pi teṣāmannānāṃ bhoktāro 'pi santaḥ pitara eva, medhayā tapasā ca yato janayanti tānyannāni | tadetadabhidhīyate puruṣo vai yo 'nnānāṃ bhoktā so 'kṣitirakṣayahetuḥ | kathamasyākṣititvam? ityucyate - sa hi yasmādidaṃ bhujyamānaṃ saptavidhaṃ kāryakaraṇalakṣaṇaṃ kriyāphalātmakaṃ punaḥ punarbhūyo bhūyo janayata utpādayati dhiyā dhiyā tattatkālabhāvinyā tayā tayā prajñayā, karmabhiśca vāṅmanaḥkāyaveṣṭitaiḥ yadyadi ha yadyetatsaptavidhamannamuktaṃ kṣaṇamātramapi na kuryātprajñayā karmabhiśca, tato vicchidyeta bhujyamānatvātsātatyena kṣīyeta ha | tasmādyathaivāyaṃ puruṣo bhoktā annānāṃ nairantaryeṇa, yathāprajñe yathākarma ca karotyapi | tasmātpuruṣo 'kṣitiḥ sātatyena kartṛtvāt | tasmād bhujyamānānyapyannāni na kṣīyanta ityarthaḥ | ataḥ prajñākriyālakṣaṇaprabandhārūḍhaḥ sarvo lokaḥ sādhyasādhanalakṣaṇaḥ kriyāphalātmakaḥ saṃhatānekaprāṇikarmavāsanāsantānāvaṣṭabdhatvātkṣaṇiko 'śuddho 'sāro nadīsrotaḥ pradīpasantānakalpaḥ kadalīstambhavadasāraḥ phenamāyāmarīcyambhaḥsvapnādisamastadātmagatadṛṣṭīnāmavikīryamāṇo nityaḥ sāravāniva lakṣyate | tadetadvairāgyārthamucyate - dhiyā dhiyā janayate karmabhiryaddhaitanna kuryātkṣīyeta heti - viraktānāṃ hyasmādbrahmavidyā ārabdhavyā caturthapramukheṇeti | yo vaitāmakṣitiṃ vedeti;vakṣyamāṇānyapi trīṇyannānyasminnavasare vyakhyātānyeveti kṛtvā teṣāṃ yāthātmyavijñānaphalamupasaṃhriyate - yo vā etām akṣitim akṣayahetuṃ yathoktaṃ veda, puruṣo vā akṣitiḥ sa hīdamannaṃ dhiyā dhiyā janayate karmabhiryaddhaitanna kuryātkṣīyate heti |
so 'nnamatti pratīkenetyasyārtha ucyate - mukhaṃ mukhyatvaṃ prādhānyamityetat |
prādhānyevānnānāṃ pituḥ puruṣasyākṣititvaṃ yo veda so 'nnamatti nānnaṃ prati guṇabhūtaḥ san |
yathājño na tathā vidvānannānāyātmabhūtaḥ, bhoktaiva bhavati, na bhojyatāmāpādyate |
sa devānapi gacchati sa ūrjamupajīvati, devānapi gacchati devātmabhāvaṃ pratipadyate, ūrjamamṛtaṃ copajīvatīti yaduktaṃ sā praśaṃsā, nāpūrvārtho 'nyo 'sti || 2 ||
pāṅktasya karmaṇaḥ phalabhūtāni yāni trīṇyannāpyupakṣiptāni tāni kāryatvādvistīrṇaviṣayatvācca pūrvabhyo 'nnebhyaḥ pṛthagutkṛṣṭāni, teṣāṃ vyākhyānārtha uttaro grantha ā brāhmaṇaparisamāpteḥ |

trīṇy ātmane 'kuruteti: mano vācaṃ prāṇaṃ tāny ātmane 'kuruta | anyatramanā abhūvaṃ nādarśam anyatramanā abhūvaṃ nāśrauṣam iti manasā hy eva paśyati manasā śṛṇoti | kāmaḥ saṃkalpo vicikitsā śraddhāśraddhā dhṛtir adhṛtir hrīr dhīr bhīr ity etat sarvaṃ mana eva | tasmād api pṛṣṭhata upaspṛṣṭo manasā vijānāti | yaḥ kaśca śabdo vāg eva sā | eṣā hy antaṃ āyattaiṣā hi na | prāṇo 'pāno vyāna udānaḥ samāno 'na ity etat sarvaṃ prāṇa eva | etanmayo vā ayam ātmā | vāṅmayo manomayaḥ prāṇamayaḥ ||

3. When it is said, that 'he made three for himself,' that means that he made mind, speech, and breath for himself. As people say, 'My mind was elsewhere, I did not see; my mind was elsewhere, I did not hear,' it is clear that a man sees with his mind and hears with his mind. Desire, representation, doubt, faith, want of faith, memory, forgetfulness, shame, reflexion, fear, all this is mind. Therefore even if a man is touched on the back, he knows it through the mind. Whatever sound there is, that is speech. Speech indeed is intended for an end or object, it is nothing by itself. The up-breathing, the down-breathing, the back-breathing, the out-breathing, the on-breathing, all that is breathing is breath (prâna) only. Verily that Self consists of it; that Self consists of speech, mind, and breath.

trīṇyātmane 'kuruteti ko 'syārtha ityucyate - manovākprāṇā etāni trīṇyannāni, tāni mano vācaṃ prāṇaṃ cātmane ātmārthamakuruta - kṛtavān sṛṣṭvā ādau pitā | teṣāṃ saṃśaya ityata āha - asti tāvanmanaḥ śrotrādibāhyakaraṇavyatiriktam, yata evaṃ prasiddham - bāhyakaraṇaviṣayātmasambandhe satyapyabhimukhībhūtaṃ viṣayaṃ na gṛhṇāti,'kiṃ dṛṣṭavānasīdaṃ rūpam'? ityukto vadati -'anyatra me gataṃ mana āsītso 'hamanyatramanā āsaṃ nādarśam' | tathā'idaṃ śrutavānasi madīyaṃ vacaḥ'ityuktaḥ'anyatramanā abhūvaṃ nāśrauṣaṃ na śrutavānasmi'iti | tasmād yasyāsannidhau rūpādigrahaṇasamarthasyāpi sataścakṣurādeḥ svasvaviṣayasambandhe rūpāśabdādijñānaṃ na bhavati, yasya ca bhāve bhavati, tadanyadasti mano nāmāntaḥkaraṇaṃ sarvakāraṇaviṣayayogi ityavagabhyate | tasmātsarvo hi lokāṃ manasā hyeva paśyati manasā śṛṇoti, tadvayagratve darśanādyabhāvāt | astitve sidve manasaḥ svarūpārthamidamucyatekāmaḥ strīcyatikarābhīlāṣādiḥ, saṃkalpaḥ pratyupasthitavipayavikalpanaṃ śuklanīlādibhedena, vicikitsā saṃśayajñānam, śradvā adṛṣṭārtheṣu karmasvāstikyavudvidaivayādipu ca, aśradvā tadviparītā vudviḥ, dhṛtirdhāraṇaṃ dehādyavasāde uttambhan, adhṛtistadviparyayaḥ, hrīrlajjā, dhīḥ prajñā, bhīrbhayma, ityetadevamādikaṃ sarvaṃ mana eva;manaso 'ntaḥkaraṇasya rūpāṇyetāni | mano 'stitvaṃ pratyanyacca kāraṇamucyate-tasmānmano nāmāstayantaḥ karaṇam, yasmāccakṣuṣo hyagocare pṛṣṭhapto 'pyupaspṛṣṭhaḥ kenicid hastasyāyaṃ sparśo jānerayamiti vivekena pratipadyate | yadi vivekakṛnmano nāma nāsti tarhi tvaṅmātreṇa kuto vivekapratipattiḥ syāt? tanmanaḥ | asti tāvanmanaḥ, svarūpaṃ ca tasyāpādhigatam | trīṇyannānīha phalabhūtāni karmaṇāṃ manovākprāṇākhyāni adhpātmamadhibhūtamadhidaivaṃ ca vyācikhyāsitāni | tatra ādhyātmikānāṃ vāṅmanaḥ prāṇānāṃ mano vyākhyātam | athedārnīvāgvattkavyetyāraṃmaḥ- yaḥ kaśca loke śabdo dhavanistālvādivyaṅgyaḥ prāṇibhirvarṇādilakṣaṇa itaro vā vāditramedhādinimittaḥ sarvo dhvanirvāgeva sā | idaṃ tāvadvācaḥ svarūpamuttkam? atha tasyāḥ kāryamucyate-eṣā vāgghi yasmādantamabhidheyāvasānamabhidheyanirṇayamāyattānugatā | eṣā punaḥ svayaṃ nābhidheyavatprakāśyā abhidheyaprakāśikaiv prakāśātmakatvāt pradīpādivat | na hi pradīpādiprakāśaḥ prakāśāntareṇa prakāśyate, tadvadvākprakāśikaiva svayaṃ na prakāśyetyanavasthāṃ śrutiḥ pariharati - eṣā hi na prakāśyā | prakāśakatvameva vācaḥ kāryamityarthaḥ | atha prāṇa ucyate - prāṇo mukhanāsikāsañcāryā hṛdayavṛttiḥpraṇayanātprāṇaḥ apanayanānmūtrapurīṣāderapānano 'dhovṛttirānābhisthānaḥ;vyānano vyāyamanakarmā vyānaḥ prāṇāpānayoḥ sandhirvīryavatkarmahetuśca;udāna utkarṣordhvagamanādiheturāpādatalamastakasthāna ūrdhvavṛttiḥ, samānaḥ samaṃ nayanād bhuktasya pītasya ca koṣṭhasthāno 'nnapaktā, ana ityeṣāṃ vṛttiviśeṣāṇāṃ sāmānyabhūtā sāmānyadehaceṣṭābhisambandhinī vṛttiḥ, evaṃ yathoktaṃ prāṇādivṛttijātametatsarvaṃ prāṇa eva | prāṇa ithi vṛttimānādhyātmiko 'na uktaḥ | karma cāsya vṛttibhedapradarśanenaiva vyākhyātam |
vyākhyātānyādhyātmikāni manovākprāṇākhyānyannāni |
etanmaya etadvikāraḥ prājāpatyairetairvāṅmanaḥ prāṇairārabdhaḥ |
ko 'sau? athaṃ kāryakaraṇasaṅghāta ātmā piṇḍa ātmasvarūpatvenābhimato 'vivekibhiḥ |
aviśeṣeṇaitanmaya ityuktasya viśeṣeṇa vāṅmayo manomayaḥ prāṇamaya iti sphuṭīkaraṇam || 3 ||
teṣāmeva prājāpatyānāmannānāmādhibhautiko vistāro 'bhidhīyate

trayo lokā eta eva | vāg evāyaṃ loko mano 'ntarikṣalokaḥ prāṇo 'sau lokaḥ ||

4. These are the three worlds: earth is speech, sky mind, heaven breath.

traya lokā eta eva vāgevāyaṃ loko mano 'ntarikṣalokaḥ, prāṇo 'sau lokaḥ || 4 ||
tathā -

trayo vedā eta eva | vāg evargvedo mano yajurvedaḥ prāṇaḥ sāmavedaḥ ||

5. These are the three Vedas: the Rig-veda is speech, the Yagur-veda mind, the Sâma-veda breath.

devā pitaro manuṣyā eta eva | vāg eva devā manaḥ pitaraḥ, prāṇo mānuṣyāḥ ||

6. These are the Devas, Fathers, and men: the Devas are speech, the Fathers mind, men breath.

pitā mātā prajaita eva | mana eva pitā vāṅ mātā prāṇaḥ prajā ||

7. These are father, mother, and child: the father is mind, the mother speech, the child breath.

trayo vedā ityādīni vākyāni ṛjvarthāni ||5-7||

vijñātaṃ vijijñāsyam avijñātam eta eva | yat kiñca vijñātaṃ vācas tad rūpam | vāg ghi vijñātā | vāg enaṃ tad bhūtvāvati ||

8. These are what is known, what is to be known, and what is unknown. What is known, has the form of speech, for speech is known. Speech, having become this, protects man.

vijñātaṃ vijijñāsyamavijñātameta eva | tatra viśeṣaḥ - yatkiñca vijñātaṃ vispaṣṭaṃ jñātaṃ vācastadrūpam | tatra svayameva hetunāha - vāgdhi vijñātā prakāśātmakatvāt | kathamavijñātā bhaved yānyānapi vijñāpayadi"vācaiva samrāḍbandhuḥ prajñāyate"(4 | 1 | 2) iti hi vakṣyati | vāgviśeṣavida idaṃ phalamucyate - vāgevainaṃ yathoktavāgvibhūtividaṃ tadvijñātaṃ bhūtvā avati pālayati, vijñātarūpeṇevāsyānnaṃ bhojyatāṃ pratipadyata ityarthaḥ || 8 ||
tathā -

yat kiñca vijijñāsyaṃ manasas tad rūpam | mano hi vijijñāsyam | mana enaṃ tad bhūtvāvati ||

9. What is to be known, has the form of mind, for mind is what is to be known. Mind, having become this, protects man.

yatkiñca vijijñāsyam, vispaṣṭaṃ jñātumiṣṭaṃ vijijñāsyam, tatsarvaṃ manaso rūpam;mano hi yasmāsyam |
pūrvamanmanovibhūtividaḥ phalam - mana enaṃ tadvijijñāsyaṃ bhūtvā avati vijijñāsyasvarūpeṇaivānnatvamāpadyate || 9 ||
tathā -

yat kiñcāvijñātaṃ prāṇasya tad rūpam | prāṇo hy avijñātaḥ | prāṇa enaṃ tad bhūtvāvati ||

10. What is unknown, has the form of breath, for breath is unknown. Breath, having become this, protects man.

yatkiñcāvijñātaṃ vijñānāgocaraṃ na ca sandihyamānam, prāṇasya tadrūpam prāṇo hyavijñāto 'niruktaśruteḥ |
vijñātavijijñāsyāvijñātabhedena vāṅmanaḥprāṇavibhāge sthite trayo lokā ityādayo vācanikā eva |
sarvatra vijñātādirūpadarśanādvacanādeva niyamaḥ smartavyaḥ |
prāṇa enaṃ tadbhūtvā avati - avijñātarūpeṇaivāsya prāṇo 'nnaṃ bhavatītyarthaḥ |
śiṣyaputrādibhiḥ sandihyamānāvijñātopakārā apyācāryapitrādayā dṛśyante;tathā manaḥprāṇayorapi sandihyamānāvijñātayorannatvopapattiḥ || 10 ||
vyākhyāto vāṅmanaḥprāṇānāmādhibhautiko vistāraḥ | athāyamādhidaivikārya ārambhaḥ -

tasyai vācaḥ pṛthivī śarīram | jyotīrūpam ayam agniḥ | tad yāvaty eva vāk tāvatī pṛthivī tāvān ayam agniḥ ||

11. Of that speech (which is the food of Pragâpati) earth is the body, light the form, viz. this fire. And so far as speech extends, so far extends the earth, so far extends fire.

tasyai tasyāḥ vācaḥ prajāpaterannatvena prastutāyāḥ pṛthivī śarīraṃ brahma ādhāraḥ, jyotīrūpaṃ prakāśātmakaṃ karaṇaṃ cādheyaṃ prakāśaḥ, tadubhayaṃ pṛthivyagni vāgeva prajāpateḥ |
tattatra yāvatyeva yāvatparimāṇaiva adhyātmādhibhūtabhedabhinnā satī vāgbhavati, tatra sarvatra ādhāratvena pṛthivī vyavasthitā, tāvatyeva bhavati kāryabhūtā;tāvānayamagniḥ, ādheyaḥ karaṇarūpo jyotirūpeṇa pṛthivīmanupraviṣṭastāvāneva bhavati |
samānamuttaram || 11 ||

athaitasya manaso dyauḥ śarīram | jyotīrūpam asāv ādityaḥ | tad yāvad eva manas tāvatī dyaus tāvān asāv ādityaḥ | tau mithunaṃ samaitām | tataḥ prāṇo 'jāyata | sa indraḥ | sa eṣo 'sapatnaḥ | dvitīyo vai sapatnaḥ | nāsya sapatno bhavati ya evaṃ veda ||

12. Next, of this mind heaven is the body, light the form, viz. this sun. And so far as this mind extends, so far extends heaven, so far extends the sun. If they (fire and sun) embrace each other, then wind is born, and that is Indra, and he is without a, rival. Verily a second is a rival, and he who knows this, has no rival.

athaitasya prājāpatyānnoktasyaiva manaso dyaurdyulokaḥ śarīraṃ kāryamādhāraḥ, jyotīrūpaṃ karaṇamādheyo 'sāvādityaḥ | tattatra yāvatparimāṇameva adhyātmamadhibhūtaṃ vā manastāvatī tāvadvistārā tāvatparimāṇā manaso jyotīrūpasya karaṇasya ādhāratvena vyavasthitā dyauḥ, tāvānasāvādityo jyotīrūpaṃ karaṇamādheyam | tāvavagnyādityau vāṅmanase ādhidaivike bhātāpitarau, mithunaṃ maithunyamitaretarasaṃsarga samaitāṃ samagacchetām | 'manasā ādityena prabhūtaṃ pitrā, vācāgninā mātrā prakāśitaṃ karma kariṣyāmi'iti, antarā rodasyoḥ |
tatastayoreva saṅgamanātprāṇo vāyurajñāyata parispandāya karmaṇe |
yo jātaḥ sa indraḥ parameśvaraḥ, na kevalamindra evāsapatno 'vidyamānaḥ sapatno yasya;kaḥ punaḥ sapatnano nāma? dvitīyo vai pratipakṣatvenopagataḥ sa dvitīyaḥ sapatna ityucyate |
tena dvitīyatve 'pi sati vāṅmanase na sapatnatvaṃ bhajete, prāṇaṃ prati guṇabhāvopagate eva hi te adhyātmamiva |
tatra prāsaṅgikāsapatnavijñānaphalamidam - nāsyaviduṣaḥsapatnaḥ pratipakṣo bhavati, ya evaṃ yathoktaṃ prāṇamasapatnaṃ veda || 12 ||

athaitasya prāṇasyāpaḥ śarīram | jyotīrūpam asau candraḥ | tad yāvān eva prāṇas tāvatya āpas tāvān asau candraḥ | ta ete sarva eva samāḥ sarve 'nantāḥ | sa yo haitān antavata upāste 'ntavantaṃ sa lokaṃ jayati | atha yo haitān anantān upāste 'nantaṃ sa lokaṃ jayati ||

13. Next, of this breath water is the body, light the form, viz. this moon. And so far as this breath extends, so far extends water, so far extends the moon. These are all alike, all endless. And he who worships them as finite, obtains a finite world, but he who worships them as infinite, obtains an infinite world.

athaitasya prakṛtasya prajāpatyānnasya prāṇamasya, na prajoktasyāntaranirdiṣṭasya, āpaḥ śarīraṃ kāryaṃ karaṇādhāraḥ, pūrvavajjayotīrūpamasau candraḥ | tatrayāvaneva prāṇo yāvatparimāṇo 'dhyātmādibhedeṣu, tāvadvyāptimatya āpaḥ tāvatparimāṇāḥ, tāvānasau candro 'bādheyastāsvapsvanupraviṣṭaḥ karaṇabhūto 'dhyātmamadhibhūtaṃ ca tāvadvyāptimāneva | tānyetāni pitrā pāṅktena karmaṇā sṛṣṭāni trīṇyannāni vāṅmanaḥprāṇākhyāni | adhyātmamadhibhūtaṃ ca jagatsamastametairvyāptam, naitebhyo 'nyadatiriktaṃ kiñcidasti kāryātmakaṃ karaṇātmakaṃ vā | samastāni tvetāni prajāpatiḥ | ta ete vāṅmanaḥprāṇāḥ sarve eva samāstulyā vyāptimanto yāvatprāṇigocaraṃ sādhyātmādhibhūtaṃ vyāpya vyavasthitāḥ | ata evānantā yāvatsaṃsārabhāvinano hi te |
na hi kāryakaraṇapratyākhyānena saṃsāro 'vagamyate |
kāryakaraṇātmakā hi ta ityuktam |
sa yaḥ kaścid haitānprajāpaterātmabhūtānantavataḥparicchinnānadhyātmarūpeṇa vā adhibhūtarūpeṇa vā adhibhūtarūpeṇa vopāste, sa ca tadupāsanānurūpameva phalamantavantaṃ lokaṃ jayati, paricchinna eva jāyate naiteṣāmātmabhūto bhavatītyarthaḥ |
atha punaryo haitānanantānsarvātmakānsarvaprāṇyātmabhūtān aparicchinnānupāste so 'ntameva lokaṃ jayati || 13 ||
pitā pāṅktena karmaṇā saptānnāni sṛṣṭvā trīṇyannānyātmārthaṅkarodityuktam | tānyetāni | pāṅktakarmaphalabhūtāni vyākhyātāni | tatra kathaṃ punaḥ pāṅktatāvagamyate, vittakarmaṇamorapi tatra sambhavāt | tatra pṛthivyagnī mātā, divādityau pitā | yo 'pyamanayorantarā prāṇaḥ, sa prajeti vyākhyātam | tatra vittakarmaṇī sambhāvayitavye ityārambhaḥ -

sa eṣa saṃvatsaraḥ prajāpatiṣ ṣoḍaśakalaḥ | tasya rātraya eva pañcadaśa kalā | dhruvaivāsya ṣoḍaśī kalā | sa rātribhir evā ca pūryate 'pa ca kṣīyate | so 'māvāsyāṃ rātrim etayā ṣoḍaśyā kalayā sarvam idaṃ prāṇabhṛd anupraviśya tataḥ prātar jāyate | tasmād etāṃ rātriṃ prāṇabhṛtaḥ prāṇaṃ na vicchindyād api kṛkalāsasyaitasyā eva devatāyā apacityai ||

14. That Pragâpati is the year, and he consists of sixteen digits. The nights indeed are his fifteen digits, the fixed point his sixteenth digit. He is increased and decreased by the nights. Having on the new-moon night entered with the sixteenth part into everything that has life, he is thence born again in the morning. Therefore let no one cut off the life of any living thing on that night, not even of a lizard, in honour (pûgârtham) of that deity.

'sa eṣaḥ saṃvatsaraḥ' -yo 'yaṃ tryannātmā prajāpatiḥ prakṛtaḥ, sa eṣa saṃvatsarātmanā viśeṣato nirdiśyate | ṣoḍaśakalaḥ ṣoḍaśa kalā avayavā asya so 'yaṃ ṣoḍaśakalaḥ saṃvatsaraḥ saṃvatsarātmākālarūpaḥ | tasya ca kālātmanaḥ prajāpateḥ rātraya evāhorātrāṇi, tithaya ityarthaḥ, pañcadaśa kalāḥ | dhruvaiva nityaiva vyavasthitā asya prajāpateḥ ṣoḍaśī ṣoḍaśānāṃ pūraṇī kalā | sa rātribhireva tithibhiḥ kaloktābhirāpūryate cāpakṣīyate ca | pratipadādyābhirhi candramāḥ prajāpatiḥ śuklapakṣa āpūryate kalābhirupacīyamānābhirvardhate yāvatsampūrṇamaṇḍalaḥ paurṇamāsyām | tābhirevāpacīyamānābhiḥ kalābhirapakṣīyate kṛṣṇapakṣe yāvad dhruvaikā kalā vyavasthitā amāvāsyām | sa prajāpatiḥ kalātmā amāvāsyāmamāvāsyāyāṃ rātriṃrātrau yā vyavasthitā dhruvā kaloktā etayā ṣoḍaśyā kalayā sarvamidaṃ prāṇabhṛtprāṇijātamanupraviśya yadapaḥ pibati yaccaupadhīraśnāti tatsarvameva oṣadhyātmanā sarvaṃ vyāpyāmāvāsyāṃ rātrimavasthāya tato 'paredyuḥ prātarjñāyate dvitīyayā kalayā saṃyuktaḥ | evaṃ pāṅktātmako 'sau prajāpatiḥ | divādityau manaḥ pitā;pṛthivyagno vāgjñāyā mātā;tayośca prāṇaḥ prajā | cāndramasyastithayaḥ kalā vittam, upacayāpacayadharmitvādvittavat | tāsāṃ ca kalānāṃ kālāvayavānāṃ jagatpariṇāmahetutvaṃ karma | evameṣa kṛtsnaḥ prajāpatiḥ"jāyā me syādatha prajāyeyātha vittaṃ me syādatha karma kurvīya" (bṛ.u.1 | 4 | 17) ityeṣaṇānurūpa eva pāṅktasya karmaṇaḥ phalabhūtaḥ saṃvṛttaḥ |
kāraṇānuvidhāyi hi kāryamiti loke 'pi sthitiḥ |
yasmādeṣa candra etāṃ rātriṃ sarvaprāṇijātamanupraviṣṭo dhruvayā kalayā vartate, tasmāddhetoretāmamāvāsyāṃ rātriṃ prāṇabhṛtaḥ prāṇinaḥ prāṇaṃ na vicchindyātprāṇinaṃ na pramāpayedityetat, api kṛkalāsasya |
kṛkalāso hi pāpātmā svabhāvenaiva hiṃsyate prāṇibhirdṛṣṭo 'pyamaṅgala iti kṛtvā |
bāḍhaṃ pratiṣiddhā, tathāpi nāmāvāsyāyā anyatra pratiprasavārthaṃ vacanaṃ hiṃsāyāḥ kṛkalāsaviṣaye vā, kiṃ tarhi? etasyāḥ somadevatāyā apacityai pūjārtham || 14 ||

yo vai sa saṃvatsaraḥ prajāpatiḥ ṣoḍaśakālo 'yam eva sa yo 'yam evaṃvit puruṣaḥ | tasya vittam eva pañcadaśa kalāḥ | ātmaivāsya ṣoḍaśī kalā | sa vittenaivā ca pūryate 'pa ca kṣīyate | tad etan nabhyaṃ yad ayam ātmā | pradhir vittam | tasmād yady api sarvajyāniṃ jīyata ātmanā cej jīvati pradhināgād ity evāhuḥ ||

15. Now verily that Pragâpati, consisting of sixteen digits, who is the year, is the same as a man who knows this. His wealth constitutes the fifteen digits, his Self the sixteenth digit. He is increased and decreased by that wealth. His Self is the nave, his wealth the felly. Therefore even if he loses everything, if he lives but with his Self, people say, he lost the felly (which can be restored again).

yo vai parokṣābhihitaḥ saṃvatsaraḥ prajāpatiḥ ṣoḍaśakalaḥ sa naivātyantaṃ parokṣo mantavyaḥ, yasmādayameva sa pratyakṣa upalabhyate | ko 'sāvayam? yo yathektaṃ tryannātmakaṃ prajāpatimātmabhūtaṃ vetti sa evaṃvitpuruṣaḥ | kena sāmānyena prajāpatiriti taducyate - tasyaivaṃvidaḥ puruṣasya gavādi vittameva pañcadaśa kalā upacayāpacayadharmitvāt;tadvittasādhyaṃ ca karma | tasya kṛtsnatāyai ātmaiva piṇḍa evāsya viduṣaḥ ṣoḍaśī kalā dhruvasthānīyā | sa candravadvittenaivāpūryate cāpakṣīyate ca - tadetalloke prasiddham | tadetannabhyam, nābhyai hitaṃ nabhyaṃ nābhiṃ vā arhatīti |
kiṃ tat? yadayaṃ yo 'yamātmā piṇḍaḥ |
pradhirvittaṃ parivārasthānīyaṃ bāhyaṃ cakrasyevāranemyādi |
tasmādyadyapi sarvajyāniṃ sarvasvāpaharaṇaṃ jīyate hīyate glāniṃ prāpnoti, ātmanā cakranābhisthānīyena cedyadi jīvati pradhinā bāhyena parivāreṇāyamagātkṣīṇo 'yaṃ yathā cakramaranemivimuktamevamāhuḥ |
jīvaṃśced aranemisthānīyena vittena punarupacīyata ityabhiprāyaḥ || 15 ||
evaṃ pāṅktena daivavittavidyāsaṃyuktena karmaṇā tryannātmakaḥ prajāpatirbhavatīti vyākhyātam | anantaraṃ ca jāyādivittaṃ parivārasthānīyamityuktam | tatra putrakarmāparavidyānāṃ lokaprāptisādhanatvamātraṃ sāmānyenāvagatam, na putrādīnā lokaprāptiphalaṃ prati viśeṣasambandhaniyamaḥ | so 'yaṃ putrādīnāṃ sādhanānāṃ sādhyaviśeṣasambandho vaktavya ityuttarakaṇḍikā praṇīyate -

atha trayo vāva lokā manuṣyalokaḥ pitṛloko devaloka iti | so 'yaṃ manuṣyalokaḥ putreṇaiva jayyo nānyena karmaṇā | karmaṇā pitṛlokaḥ | vidyayā devalokaḥ | devaloko vai lokānāṃ śreṣṭhaḥ | tasmād vidyāṃ praśaṃsanti ||

16. Next there are verily three worlds, the world of men, the world of the Fathers, the world of the Devas. The world of men can be gained by a son only, not by any other work. By sacrifice the world of the Fathers, by knowledge the world of the Devas is gained. The world of the Devas is the best of worlds, therefore they praise knowledge.

atheti vākyopanyāsārthaḥ | trayaḥ, vāvetyavadhāraṇārthaḥ | traya eva śāstroktasādhanārhā lokāḥ, na nyūnā nādhikā vā | ke te? ityucyate - manuṣyalokaḥ pitṛloko deloka iti | teṣāṃ so 'yaṃ manuṣyalokaḥ putreṇaiva sādhanena jayyo jetavyaḥ sādhyaḥ - yathā ca putreṇa jetavyastathottaratra vakṣyāmaḥ, - nānyena karmaṇā, vidyayā veti vākyaśeṣaḥ |
karmaṇā agnihotrādilakṣaṇena kevalena pitṛloko jetavyo na putreṇa nāpi vidyayā |
vidyayā devaloko na putreṇa nāpi karmaṇā |
devaloko vai lokānāṃ trayāṇāṃ śreṣṭhaḥ praśasyatamaḥ |
tasmāttatsādhanatvādvidyāṃ praśaṃsanti || 16 ||
evaṃ sādhyalokatrayaphalabhedena viniyuktāni putrakarmavidyākhyāni trīṇi sādhanāni | jāyā tu putrakarmārthatvānna pṛthaksādhanamiti pṛthaṅnābhihitā | vittaṃ ca karmasādhanatvānna pṛthaksādhanam | vidyākarmaṇorlokajayahetutvaṃ svātmapratilābhenaiva bhavatīti prasiddham | putrasya tvakriyātmakatvātkena prakāreṇa lokajayahetutvamiti na jñāyate | atastadvaktavyamityathānantaramārabhyate -

athātaḥ samprattiḥ | yadā praiṣyan manyate 'tha putram āha -- tvaṃ brahma tvaṃ yajñas tvaṃ loka iti | sa putraḥ pratyāhāhaṃ brahmāhaṃ yajño 'ham loka iti | yad vai kiñcānūktaṃ tasya sarvasya brahmety ekatā | ye vai ke ca yajñās teṣāṃ sarveṣāṃ yajña ity ekatā | ye vai ke ca lokās teṣāṃ sarveṣāṃ loka ity ekatā | etāvad vā idaṃ sarvam | etan mā sarvaṃ sann ayam ito bhunajad iti | tasmāt putram anuśiṣṭaṃ lokyam āhuḥ | tasmād enam anuśāsati | sa yadaivaṃvid asmāl lokāt praity athaibhir eva prāṇaiḥ saha putram āviśati | sa yady anena kiñcid akṣṇayā kṛtaṃ bhavati tasmād enaṃ sarvasmāt putro muñcati tasmāt putro nāma | sa putreṇaivāsmil loke pratitiṣṭhati | athainam ete devāḥ prāṇā amṛtā āviśanti ||

17. Next follows the handing over. When a man thinks he is going to depart, he says to his son: 'Thou art Brahman (the Veda, so far as acquired by the father); thou art the sacrifice (so far as performed by the father); thou art the world.' The son answers: 'I am Brahman, I am the sacrifice, I am the world.' Whatever has been learnt (by the father) that, taken as one, is Brahman. Whatever sacrifices there are, they, taken as one, are the sacrifice. Whatever worlds there are, they, taken as one, are the world. Verily here ends this (what has to be done by a father, viz. study, sacrifice, &c.) 'He (the son), being all this, preserved me from this world 1,' thus he thinks. Therefore they call a son who is instructed (to do all this), a world-son (lokya), and therefore they instruct him. When a father who knows this, departs this world, then he enters into his son together with his own spirits (with speech, mind, and breath). If there is anything done amiss by the father, of all that the son delivers him, and therefore he is called Putra, son. By help of his son the father stands firm in this world. Then these divine immortal spirits (speech, mind, and breath) enter into him.

sampratiḥ sampradānam;samprattiriti vakṣyamāṇasya karmaṇo nāmadheyam | putro hi svātmavyāpārasampradānaṃ karotyanena prakāreṇa pitā, tena samprattisaṃjñakamidaṃ karma | tatkasminkāle kartavyam? ityāha - sa pitā yadā yasmin kāle praiṣyan mariṣyan mariṣyāmītyapariṣṭādidarśanena manyate, atha tadā putramāhūyāha - tvaṃ brahma tvaṃ yajñastvaṃ loka iti | sa evamuktaḥ putraḥ pratyāha;sa tu pūrvamevānuśiṣṭo jānāti mayaitatkartavyamiti, tenāha - ahaṃ brahmāhaṃ yajño 'haṃ loka ithi | etadvākyatrayam | etasyārthastirohita iti manvānā śrutirvyākhyānāya pravartate | yadvai kiñca yatkiñcāvaśiṣṭamanūktamadhītamanadhītaṃ ca, tasya sarvasyaiva brahmetyetasminpade ekatā ekatvam yo 'dhyayanavyāpāro mama kartavya āsīdetāvantaṃ kālaṃ vedaviṣayaḥ, sa ita ūrdhvaṃ tvaṃ brahma tvatkartṛko 'stvityarthaḥ | tathā ye vai ke ca yajñā anuṣṭheyāḥ santo mayā anuṣṭhitāścānanuṣṭhitāśca, teṣāṃ sarveṣāṃ yajña ityetasminpade ekataikatvam, matkartṛkā yajñā ya āsan, te ita ūrdhvaṃ tvaṃ yajñaḥ - tvatkartṛkā bhavantvityarthaḥ | ye vai ke ca lokā mayā jetavyāḥ santo jitā ajitāśca, teṣāṃ sarveṣāṃ loka ityetasminpade ekatā | ita ūrdhvaṃ mayādhyayanayajñalokajayakartavyakratustvayi samarpitaḥ, ahaṃ tu mukto 'smi kartavyatābandhanaviṣayātkratoḥ | sa ca sarvaṃ tathaiva pratipannavānputro 'nuśiṣṭatvāt | tatremaṃ piturabhiprāyaṃ manvānā ācaṣṭa śrutiḥ - etāvadetatparimāṇaṃ vai idaṃ sarvaṃ yadgṛhiṇā kartavyam, yaduta vedā adhyetavyāḥ, yajñā yaṣṭavyāḥ, lokāśca jetavyāḥ | etanmā sarvaṃ sannayam - sarvaṃ hīmaṃ bhāraṃ madadhīnaṃ matto 'pacchidya ātamani nidhāya, ito 'smāllokānmā mām abhunajatpālayiṣyatīti | ḷḍarthe laṅ, chandasi kālaniyamābhāvāt | yasmādevaṃ sampannaḥ putraḥ pitaram asmāllokātkartavyatābandhanato mocayiṣyati, tasmātputramanuśiṣṭaṃ lokyaṃ lokahitaṃ piturāhurbrāhmaṇāḥ | ata eva hyenaṃ putramanuśāsati, lokyo 'yaṃ naḥ syāditi, pitaraḥ | sa pitā yadā yasminkāle evaṃvitputrasamarpitakartavyatākratuḥ, asmāllokātpaiti mriyate, atha tadaibhireva prakṛtairvāṅmanaḥprāṇaiḥ putramāviśati putraṃ vyāpnoti | adhyātmaparicchedahetvapagamāt piturvāṅmanaḥprāṇāḥsvena ādhidaivikena rūpeṇa pṛthivyagnyādyātmanā bhinnaghaṭapradīpaprakāśavatsarvamāviśanti | taiḥ prāṇaiḥ saha pitātyāviśati, vāṅmanaḥprāṇātmabhāvitvātpituḥ | ahamasmyanantā vāṅmanaḥprāṇā adhyātmādibhedavistārā ityevaṃ bhāvito hi pitā | tasmāttatprāṇānuvṛttitvaṃ piturbhavatīti yuktamuktam - ebhireva prāṇaiḥ saha putramāviśatīt;sarveṣāṃ hyasāvātmā bhavati putrasya ca | etaduktaṃ bhavati - yasya piturevamanuśiṣṭaḥ putro bhavati so 'sminneva loke vartate putrarūpeṇa, naiva mṛto mantavya ityarthaḥ | tathā ca śrutyantare -"so 'syāyamitara ātmā puṇyebhyaḥ karmabhyaḥ pratidhīyate"(ai.u.4 | 4) iti | athedānīṃ putranirvacanamāha - sa putro yadi kadācidanena pitrā akṣṇyā koṇacchidrato 'ntarā akṛtaṃ bhavati kartavyam, tasmāt, kartavyatārūpātpitrā akṛtāt sarvasmāllokaprāptipratibandharūpātputro muñcati mocayati tatsarvaṃ svayamanutiṣṭhanpūrayitvā | tasmātpūraṇena trāyate sa pitaraṃ yasmāttasmātputro nāma | idaṃ tatputrasya putratvaṃ yatpituśchidraṃ pūrayitvā trāyate | sa pitaivaṃvidhena putreṇa mṛto 'pi sannamṛto 'sminneva loke pratitiṣṭhati, evamasau pitā putreṇemaṃ manuṣyalokaṃ jayati | na tathā vidyākarmabhyāṃ devalokapitṛlokau svarūpalābhasattāmātreṇa;na hi vidyākarmaṇī svarūpalābhavyatirekeṇa putravadvyāpārāntarāpekṣayā lokajayahetutvaṃ pratipadyete | atha kṛtasamprattikaṃ pitaramenamete vāgādayaḥ prāṇā daivā hairaṇyagarbhā amṛtā amaraṇadharmāṇa āviśanti kathamiti vakṣyati pṛthivyai cainamityādi | evaṃ putrakarmāparavidyānāṃ manuṣyalokapitṛlokadeva lokasādhyārthatā pradarśitā śrutyā svayameva | atra kecidvāvadūktāḥ śrutyuktaviśeṣaviniyogopasahāreṇa ca | tasmādṛṇaśrutiravidvadviṣayā na paramātmavidviṣayeti siddham | vakṣyati ca -"kariṣyāmo yeṣāṃ no 'yamātmāyaṃ lokaḥ" (4 | 4 | 22) iti | kecittu pitṛlokadevalokajayo 'pi pitṛlokadevalokābhyāṃ vyāvṛttireva;tasmātputrakarmāparavidyābhiḥ samucityānuṣṭhitābhistribhya etebhyo lokebhyo vyāvṛttaḥ paramātmavijñānena mokṣamadhigacchatīti paramparayā mokṣārthānyeva putrādisādhanānīcchanti | teṣāmapi mukhāpidhānāyeyameva śrutiruttarā kṛtasamprattikasya putriṇaḥ karmiṇaḥ tryannātmavidyāvidaḥ, phalapradarśanāya pravṛttā | na cedameva phalaṃ mokṣaphalamiti śakyaṃ, vaktum, tryannasambandhāt, medhātapaḥkāryatvāccānnānām,'punaḥ punarjanayate'iti darśanāt; 'yaddhaitanna kuryātkṣīyeta ha'iti ca kṣayaśravaṇāt | śarīraṃ jyotīrūpamiti ca kāryakaraṇatvopapatteḥ | 'trayaṃ vā idam'iti ca nāmarūpakarmātmakatvenopasaṃhārāt | na cedameva sādhanatrayaṃ saṃhataṃ satkasyacinmokṣārthaṃ kasyacit tryannātmaphalamityasmādeva vākyādavagantu śakyam, putrādisādhanānāṃ tryannātmaphaladarśanenaivopakṣīṇatvād vākyasya |

pṛthivyai cainam agneś ca daivī vāg āviśati | sā vai daivī vāg yayā yad yad eva vadati tat tad bhavati ||

18. From the earth and from fire, divine speech enters into him. And verily that is divine speech whereby, whatever he says, comes to be.

pṛthivyai pṛthivyāḥ ca enam agneśca daivī adhidaivātmikā vāgenaṃ kṛtasamprattikamāviśati |
sarveṣāṃ hi vāca upādānabhūtā daivī vākpṛthivyagnilakṣaṇā, sā hyādhyātmikāsaṅgādidoṣairniruddhā |
viduṣastaddoṣāpagame āvaraṇabhaṅga ivodakapradīpaprakāśavacca vyāpnoti |
tadetaducyat - pṛthivyā agneścainaṃ daivī vāgāviśatīti |
sā ca daivī vāganṛtādidoṣarahitā śuddhā, yayā vācā daivyā yadyadeva ātmane parasmai vā vadati tattadā bhavati, amoghā apratibaddhā asya vāgbhavatītyarthaḥ || 18 ||
tathā -

divaś cainam ādityāc ca daivaṃ mana āviśati | tad vai daivaṃ mano yenānandy eva bhavaty atho na śocati ||

19. From heaven and the sun, divine mind enters into him. And verily that is divine mind whereby he becomes joyful, and grieves no more.

divaścainamādityācca daivaṃ mana āviśati - tacca daivaṃ manaḥ;svabhāvanirmalatvāt;yena manasā asau ānandyeva bhavati sukhyeva bhavati;atho api na śocati, śokādinimittāsaṃyogāti || 19 ||
tathā -

adbhyaś cainaṃ candramasaś ca daivaḥ prāṇa āviśati | sa vai daivaḥ prāṇo yaḥ saṃcaraṃś cāsaṃcaraṃś ca na vyathate 'tho na riṣyati | sa eṣa evaṃvit sarveṣāṃ bhūtānām ātmā bhavati | yathaiṣā devataivaṃ saḥ | yathaitāṃ devatāṃ sarvāṇi bhūtāny avanty evaṃ haivaṃvidaṃ sarvāṇi bhūtāny avanti | yad u kiñcemāḥ prajāḥ śocanty amaivāsāṃ tad bhavati | puṇyam evāmuṃ gacchati | na ha vai devān pāpaṃ gacchati ||

20. From water and the moon, divine breath (spirit) enters into him. And verily that is divine breath which, whether moving or not moving, does not tire, and therefore does not perish. He who knows this, becomes the Self of all beings. As that deity (Hiranyagarbha) is, so does he become. And as all beings honour that deity (with sacrifice, &c.), so do all beings honour him who knows this. Whatever grief these creatures suffer, that is all one (and therefore disappears). Only what is good approaches him; verily, evil does not approach the Devas.

adbhayaścainaṃ candramasaśca daivaḥ prāṇa āviśati | sa vai daivaḥ prāṇaḥ kiṃllakṣaṇaḥ? ityucyate-yaḥ sañcaran prāṇibhedeṣva sañcaransamaṣṭivya ṣṭirūpeṇa--athavā sañcarana jaṅgameṣu asañcaransthāvareṣu, na vyathate na duḥkhanimittena bhayena yuḍyate | athāṃ api na riṣyati na vinaśyati na hiṃsāmāpadyate | saḥ--yo yathoktamevaṃ vetti vyannātmadarśanaṃ saḥ-sarveṣāṃ bhūtānāṃ prāṇo bhavati, sarveṣāṃ bhūtānāṃ mano bhavati, sarveṣāṃ bhūtānāṃ vāgbhavati-ityevaṃ sarvābhūtātmatayā sarvajño bhavatītyarthaḥ;sarvakṛcca | tathaipā pūrvasidvā hiraṇyagarbhadevatā evameva nāsya sarvajñatve sarvakṛttave vā kkacitpratighātaḥ | sa iti dārṣṭāntikanirdeśaḥ | kiñca yathaitāṃd diraṇyagarbhadevatāmijyādibhiḥ sarvāṇi bhūtānyavanti pālayanti pūjyanti, evaṃ ha evaṃvidaṃ sarvāṇi bhūtānyavanti-ijyādilakṣaṇāṃ pūjāṃ satataṃ prayapañjata ityarthaḥ | athedamāśaṅkayate-sarvaprāṇināmātmā bhavatītyuttkam, tasya ca sarvaprāṇikāryakaraṇātmatve sarvaprāṇisukhaduḥkhaiḥ sambadhyeteti | tanna, aparicchinnabudvitvāt paricchinnātmabudvīnāṃ hyākrośādau duḥkhasambandho dṛṣṭaḥ- anenāhamākruṣṭa iti | asya tu sarvātmano ya ākruśyate yaścākrośati yatorātmatvabudviviśeṣābhāvānna tannimittaṃ duḥkhamupapadyate |
maraṇaduḥkhavacca nimittābhāvāt yathā hi kasmiṃścinmṛte kasyacid duḥkhamutpadyate-mamāsauputrobhrātāceti, putrādinimittam;tannimittābhāve tanmaraṇadarśino 'pi naiva duḥkhamupajāyate, tatheśvarasyāpyaparicchinnātmano mamatavatādiduḥkhanimittamidhyājñānādidopābhāvānnaiva duḥkhamupajāyate |
tadetaducyate-yadu kiñcayat kiñca imāḥ prajāḥ śocantyamaiva sahaiva prajābhistacchokādinimittaṃ duḥkhaṃ saṃyuktaṃ bhavatyāsāṃ prajānāṃ paricchinnabudvijanitatvāt |
sarvātmanastu kena saha kiṃ saṃyukta bhavedviyukta vā? amuṃ tu prājāpatye pade vartamānaṃ puṇyameva śubhamevaphalamabhipretaṃ puṇyamiti-niratiśayaṃ hi tena puṇyaṃ kṛtam;tena tatphalameva gacchati |
na ha vai devānpāpaṃ gacchati, pāpaphalasyāvasarābhāvāt pāpaphalaṃ duḥkha na gacchatītyathaḥ || 20 ||
'ta ete sarva eva samāḥ sarve 'nantāḥ'ityaviśeṣeṇa vāṅmanaḥprāṇānāmupāsanamuktam, nānyatamagato veśeṣa uktaḥ | kimevameva pratipattavyam? kiṃ vā vicāryamāṇe kaścidviśeṣo vratamupāsanaṃ prati pratitapattuṃ śakyate? ityucyate-

athāto vratamīmāṃsā | prajāpatir ha karmāṇi sasṛje | tāni sṛṣṭāny anyo 'nyenāspardhanta | vadiṣyāmy evāham iti vāg dadhre | drakṣyāmy aham iti cakṣuḥ | śroṣyāmy aham iti śrotram | evam anyāni karmāṇi yathākarmam | tāni mṛtyuḥ śramo bhūtvopayeme | tāny āpnot | tāny āptvā mṛtyur avārundha | tasmāc chrāmyaty eva vāk | śrāmyati cakṣuḥ | śrāmyati śrotram | athemam eva nāpnot yo 'yaṃ madhyamaḥ prāṇaḥ | tāni jñātuṃ dadhrire | ayaṃ vai naḥ śreṣṭho yaḥ saṃcaraṃś cāsaṃcaraṃś ca na vyathate 'tho na riṣyati | hantāsyaiva sarve rūpaṃ bhavāmeti | ta etasyaiva sarve rūpam abhavan | tasmād eta etenākhyāyante prāṇā iti | tena ha vāva tat kulam ācakṣate yasmin kule bhavati ya evaṃ veda | ya u haivaṃvidā spardhate 'nuśuṣyati | anuśuṣya haivāntato mriyata ity adhyātmam ||

21. Next follows the consideration of the observances (acts). Pragâpati created the actions (active senses). When they had been created, they strove among themselves. Voice held, I shall speak; the eye held, I shall see; the ear held, I shall hear; and thus the other actions too, each according to its own act. Death, having become weariness, took them and seized them. Having seized them, death held them back (from their work). Therefore speech grows weary, the eye grows weary, the ear grows weary. But death did not seize the central breath. Then the others tried to know him, and said: 'Verily, he is the best of us, he who, whether moving or not, does not tire and does not perish. Well, let all of us assume his form.' Thereupon they all assumed his form, and therefore they are called after him 'breaths' (spirits). In whatever family there is a man who knows this, they call that family after his name. And he who strives with one who knows this, withers away and finally dies. So far with regard to the body.

athāto 'nantaraṃ vratamīmāṃsā upāsanakarmavicāraṇetyarthaḥ | eṣāṃ prāṇānāṃ kasya karma vratatvena dhārayitavyamiti mīmāṃsā pravartate | tatra prajāpatirha - haśabdaḥ kilārthe - prajāpatiḥ kila prajāḥ sṛṣṭvā karmāṇi karaṇāni vāgādīni - karmāthāni hi tānīti karmāṇītyucyante - sasṛje sṛṣṭavānvāgādīni karaṇānītyarthaḥ | tāni punaḥ sṛṣṭānyanyonyena itaretaramaspardhanta spardhāṃ saṃgharṣaṃ cakruḥ | katham? vadiṣyāmyeva svavyāpārādvadanādanuparataivāhaṃ syāmiti vāgvrataṃ dadhre dhṛtavatī - yadyanyo 'pi matsamo 'sti svavyāpārādanuparantuṃ śaktaḥ, so 'pi darśayatvātmano vīryamiti | tathā drakṣyāmyahamiti cakṣuḥ, śroṣyāmyahamiti śrotram;evamanyāni karmāṇi karaṇāni yathākarma - yadyadyasya karma yathākarma | tāni karaṇāni mṛtyurmārakaḥ śramaḥ śramarūpī bhūtvā upayeme sañjagrāha | katham? tāni karaṇāni svavyāpāre pravṛttānyāpnot, śramarūpeṇātmānaṃ darśitavān | āptvā ca tānyavārundha avarodhaṃ kṛtavānmṛtyuḥ - svakarmabhyaḥ pracyāvitavānityarthaḥ | tasmādadyatve 'pi vadane svakarmaṇi pravṛttā vāk śrāmyatvena śramarūpiṇā mṛtyunā saṃyuktā svakarmataḥ pracyavate | tathā śrāmyati cakṣuḥ, śrāmyati śrotram | athemameva mukhyaṃ prāṇaṃ nāpnonna prāptavānmṛtyuḥ śramarūpī, yo 'yaṃ madhyamaḥ prāṇastam | tenādyatve 'pyaśrānta eva svakarmaṇi pravartate | tānītarāṇi karaṇāni taṃ jñātuṃ dadhrire dhṛtavanti manaḥ | ayaṃ vai no 'smākaṃ madhye śreṣṭhaḥ praśasyatamo 'bhyadhikaḥ, yasmādyaḥ sañcaraṃścāsañcaraṃśca na vyathate 'tho na riṣyati - hantedānīmasyaiva prāṇasya sarve vayaṃ rūpamasāma prāṇamātmatvena pratipadyemahi - evaṃ viniścitya te etasyaiva sarve rūpamabhavan;prāṇarūpamevātmatvena pratipannāḥ, prāṇavratameva dadhrire - asmadvratāni na mṛtyorvāraṇāya paryāptānīti | yasmātprāṇena rūpeṇa rūpavantītarāṇi karaṇāni calanātmanā svena ca prakāśātmanaḥ, na hi prāṇādanyatra calanātmakatvopapattiḥ;calanavyāpārapūrvakāṇyeva hi sarvadā svavyāpāreṣu lakṣyante;tasmādete vāgādaya etena prāṇābhidhānena ākhyāyante 'bhidhīyante prāṇā ityevam | ya evaṃ prāṇātmatāṃ sarvakaraṇānāṃ vetti prāṇaśabdābhidheyatvaṃ ca, tena ha vāva tenaiva viduṣā tatkulamācakṣate laukikāḥ |
yasminkule sa vidvāñjāto bhavati tatkulaṃ vidvāñjāto bhavati tatkulaṃ vidvannāmnaiva prathitaṃ bhavatyamuṣyadaṃ kulamiti, yathā tāpatya iti |
ya evaṃ yathoktaṃ veda vāgādīnāṃ prāṇarūpatāṃ prāṇākhyatvaṃ ca tasyaitatphalam |
kiñca yaḥ kaścidu haivaṃvidā prāṇātmadarśinā spardhate tatpratipakṣī san, so 'sminneva śarīre 'nuśuṣyati śoṣamupagacchati |
anuśuṣya haiva śoṣaṃ gatvaiva antato 'nte mriyate na sahasānupadruto mriyate ityaivamuktamadhyātmaṃ prāṇātmadarśanamityuktopasaṃhāro 'dhidaivatapradarśanārthaḥ || 21 ||

athādhidevataṃ: jvaliṣyāmy evāham ity agnir dadhre | tapsyāmy aham ity ādityaḥ | bhāsyāmy aham iti candramāḥ | evam anyā devatā yathādevatam | sa yathaiṣāṃ prāṇānāṃ madhyamaḥ prāṇa evam etāsāṃ devatānāṃ vāyuḥ | mlocanti hy anyā devatā na vāyuḥ | saiṣānastamitā devatā yad vāyuḥ ||

22. Now with regard to the deities. Agni (fire) held, I shall burn; Âditya (the sun) held, I shall warm; Kandramas (the moon) held, I shall shine; and thus also the other deities, each according to the deity. And as it was with the central breath among the breaths, so it was with Vâyu, the wind among those deities. The other deities fade, not Vâyu. Vâyu is the deity that never sets.

athānantaram adhidaivataṃ devatāviṣayaṃ darśanamucyate | kasya devatāviśeṣasya vratadhāraṇaṃ śreyaḥ? iti mīmāsyate | adhyātmavatsarvam | jvaliṣyāmyevāhamityagnirdadhre |
tapsyāmyahamityādityaḥ;bhāsyāmyahamiti candramāḥ;evamanyā devatā yathādaivatam |
so 'dhyātmaṃ vāgādīnāmeṣāṃ prāṇo mṛtyunā anāptaḥ svakarmaṇo na pracyāvitaḥ svena prāṇavratenābhagnavrato yathā;evametāsāmagnyādīnāṃ devatānāṃ vāyurapi |
mlocantyastaṃ yanti svakarmebhya uparamante - yathādhyātmaṃ vāgādayo 'nyā devatā agnyādyāḥ, na vāyurastaṃ yāti - yathā madhyamaḥ prāṇaḥ, ataḥ saiṣā anastamitā devatā yadvāyuryo 'yaṃ vāyuḥ |
evamadhyātmamadhidaivaṃ ca mīmāṃsitvā nirdhāritam - prāṇavāyyvātmano vratamabhagnamiti || 22 ||

athaiṣa śloko bhavati -- yataś codeti sūryo 'staṃ yatra ca gacchatīti | prāṇād vā eṣa udeti prāṇe 'stam eti | taṃ devāś cakrire dharmaṃ sa evādya sa u śva iti | yad vā ete 'murhy adhriyanta tad evāpy adya kurvanti | tasmād ekam eva vrataṃ caret prāṇyāc caivāpānyāc ca | nen mā pāpmā mṛtyur āpnavad iti | yady u caret samāpipayiṣet teno etasyai devatāyai sāyujyaṃ salokatāṃ jayati ||

23. And here there is this Sloka: 'He from whom the sun rises, and into whom it sets' (he verily rises from the breath, and sets in the breath) 'Him the Devas made the law, he only is to-day, and he to-morrow also' (whatever these Devas determined then, that they perform to-day also 1). Therefore let a man perform one observance only, let him breathe up and let him breathe down, that the evil death may not reach him. And when he performs it, let him try to finish it. Then he obtains through it union and oneness with that deity (with prâna).

athaitasyaivārthasya prakāśaka eṣa śloko mantro bhavati | yataśca yasmādvāyorudetyudgacchati sūryaḥ, adhyātmaṃ ca cakṣurātmanā prāṇād astaṃ ca yatra vāyau prāṇe ca gacchatyaparasaṃdhyāsamaye svāpasamaye ca puruṣasya, taṃ devāstaṃ dharmaṃ devāścakrire dhṛtavanto vāgādayo 'gnyādayaśca prāṇavrataṃ ca purā vicārya | sa evādyedānīṃ śvo 'pi bhaviṣyatyapi kāle 'nuvartyate 'nuvartiṣyate ca devairityabhiprāyaḥ | tatremaṃ mantraṃ saṃkṣepato vyācaṣṭa brāhmaṇam - prāṇādvā eṣa sūrya udeti prāṇe 'stameti | taṃ devāścakrire dharmaṃ sa evādya sa u śva ityasya kor'thaḥ? ityucyate - yadvai ete vratamamurhi amuṣminkāle vāgādayo 'gnyādayaśca prāṇavrataṃ vāyuvrataṃ cādhriyanta, tadevādyāpi kurvantyanuvartate 'nuvartiṣyante ca | vrataṃ tairabhagnameva | yattu vāgādivratamagnyādivrataṃ ca tadbhagnameva, teṣāmastamanakāle svāpakāle ca vāyau prāṇe ca nimsuktidarśanāt | athaitadanyatroktam"yadā vai puraṣaḥ svapiti prāṇaṃ tarhi vāgapyeti prāṇaṃ manaḥ prāṇaṃ cakṣuḥprāṇaṃ śrotraṃ yadā prabudhyate prāṇādevādhi punarjāyanta ityadhyātmamathādhidaivataṃ yadā vā agniranugacchati vāyuṃ tarhyanūdvāti yadādityo 'stameti vāyuṃ tarhi praviśati vāyuṃ candramā vāyau diśaḥ pratiṣṭhitā vāyorevādhi punarjāyante"iti | yasmāde etadeva vrataṃ vāgādiṣvagnyādiṣu cānugataṃ yadetadvāyośca prāṇasya ca parispandātmakatvaṃ sarvedevairuvartyamānaṃ vratam tasmādanyo 'pyokameva vrataṃ caret | kiṃ tata? prāṇyātprāṇanavyāpāraṃ kuryādapānyādapānanadhyāpāraṃ ca;na hi prāṇāpānavyāpārasya prāṇanāpānanalakṣaṇasyoparamo 'sti |
tasmāttadevaikaṃ vrataṃ careddhitvendriyāntaravyāpāraṃ nenmā māṃ pāpmā mṛtyuḥ śramarūpyāpnuvadāpnuyāt |
necchabdaḥ paribhaye -'yadyahamasmād vratātpracyutaḥ syām, grasta evāhaṃ mṛtyunā'ityevaṃ trasto dhārayetprāṇavratamityabhiprāyaḥ |
yadi kadācid u caretprārabheta prāṇavratam, samāpipayiṣetsamāpayitumicchet;yadi hyasmād vratāduparametprāṇaḥ paribhūtaḥ syāddevāśca;tasmātsamāpayedeva |
tena u tenānena vratena prāṇātmapratipattyā sarvabhūteṣu - vāgādayo 'gnyādayaśca madātmakā eva, ahaṃ prāṇa ātmā sarvaparispandakṛt - evaṃ tenānena vratadhāraṇena etasyā eva prāṇadevatāyāḥ sāyujyaṃ sayugbhāvamekātmatvaṃ salokatāṃ samānalokatāṃ vā ekasthānatvam - vijñānamāndyopekṣametat - jayati prāpnotīt || 23 ||
iti bṛhadāraṇyakopaniṣadbhāṣye prathamādhyāye pañcamaṃ saptānnabrahmaṇam || 5 ||
yadetadavidyāviṣayatvena prastutaṃ sādhyasādhanalakṣaṇaṃ vyākṛtaṃ jagat prāṇātmaprāptyantotkarṣavadapi phalam, yā caitasya vyākaraṇātprāgavasthā avyākṛtaśabdavācyā vṛkṣabījavatsarvametat |

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