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3.
1
प्रतर्दनो ह वै दैवोदासिरिन्द्रस्य प्रियं धामोपजगाम युद्धेन
पौरुषेण च तं हेन्द्र उवाच प्रतर्दन वरं ते ददानीति स
होवाच प्रतर्दनस्त्वमेव वृणीश्व यं त्वं मनुष्याय
हिततमं
मन्यस इति तं हेन्द्र उवाच न वै वरं परस्मै वृणीते
त्वमेव
वृणीश्वेत्यवरो वैतर्हि किल म इति होवाच प्रतर्दनोऽथो
खल्विन्द्रः
सत्यादेव नेयाय सत्यं हीन्द्रः स होवाच मामेव
विजानीह्येतदेवाहं
मनुष्याय हिततमं मन्ये यन्मां विजानीयां त्रिशीर्षाणं
त्वाष्ट्रमहनमवाङ्मुखान्यतीन्सालावृकेभ्यः प्रायच्छं
बह्वीः
सन्धा अतिक्रम्य दिवि प्रह्लादीनतृणमहमन्तरिक्षे
पौलोमान्पृथिव्यां कालकाश्यांस्तस्य मे तत्र न लोम च
नामीयते
स यो मां विजानीयान्नास्य केन च कर्मणा लोको मीयते न
मातृवधेन
न पितृवधेन न स्तेयेन न भ्रूणहत्यया नास्य पापं च न
चकृषो मुखान्नीलं वेत्तीति ॥ १॥
- Pratardana, the son of Divodasa, by means of fighting and virility, verily reached the beloved abode of Indra. To him then Indra Said: Pratardana, choose a boon.
Then said Pratardana: Do you yourself choose that boon for me which you deem most beneficent for man. To him then Indra said: A superior verily chooses not for an inferior. Do you yourself choose. 'No boon verily then is it to me' said Pratardana. But Indra did not depart from the truth, for Indra is truth. To him then Indra said: 'Understand me only. This indeed I deem most beneficent to man, namely that one should understand me. I slew the three-headed Tvastir; I delivered the Arunmukhas, the ascetics, to the wolves. Transgressing many compacts I killed the people of Prahlada in the sky, the Paulomas in the atmosphere, the Kalakanjas on the earth. Of me, such as I was then, not a single hair was injured.
So he knows me thus - by no deed whatever of his is his world injured, not by stealing, not by killing an embryo, not by the murder of his mother, not by the murder of his father. If he has done any evil, the dark colour departs not from his face. (Ⅰ)
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3.
2
स होवाच प्राणोऽस्मि प्रज्ञात्मा तं
मामायुरमृतमित्युपास्वायुः
प्राणः प्राणो वा आयुः प्राण उवाचामृतं
यावद्ध्यस्मि`न्छरीरे
प्राणो वसति तावदायुः प्राणेन
ह्येवामुष्मिंल्लोकेऽमृतत्वमाप्नोति
प्रज्ञया सत्यसङ्कल्पं स यो म आयुरमृतमित्युपास्ते
सर्वमायुरस्मिंल्लोक एवाप्नोत्यमृतत्वमक्षितिं स्वर्गे लोके
तद्धैक
आहुरेकभूयं वै प्राणा गच्छन्तीति न हि कश्चन
शक्नुयात्सकृद्वाचा नाम प्रज्ञापयितुं चक्षुषा रूपं
श्रोत्रेण शब्दं मनसा ध्यानमित्येकभूयं वै प्राणा भूत्वा
एकैकं सर्वाण्येवैतानि प्रज्ञापयन्ति वाचं वदतीं सर्वे
प्राणा
अनुवदन्ति चक्षुः पश्यत्सर्वे प्राणा अनुपश्यन्ति श्रोत्रं
शृण्वत्सर्वे प्राणा अनुशृण्वन्ति मनो ध्यायत्सर्वे प्राणा
अनुध्यायन्ति प्राणं प्राणन्तं सर्वे प्राणा
अनुप्राणन्तीत्येवमुहैवैतदिति हेन्द्र उवाचास्तीत्येव प्राणानां
निःश्रेयसादानमिति ॥ २॥
- Then he (Indra) said: I am the Spirit of the vital breath, the intelligent Self. As such, worship me as life, as immortality. Life is the vital breath: the vital breath is life. For as long as the vital breath remains in the body so long is there life. For indeed with the vital breath one obtains immortality in this world; with intelligence, true conception. So he who worships me as life, as immortality, reaches the full term of life in this world; he obtains immortality and indestructibility in the heavenly world.
Now, on this point some say: The vital breaths, verily, go into a unity: (otherwise) one would not be able at once to make known a name by speech, a form by the eye, a sound by ear, a thought by the mind. The vital breaths, as a unity, verily, cause to know all things here, one by one. All the vital breaths speak along with speech when it speaks. All the vital breaths see along with the eye when it sees. All the vital breaths hear along with the ear when it hears. All the vital breaths think along with the mind when it thinks. All the vital breaths breathe along with the breath when it breathes.
'That is indeed so', said Indra. There is however a superior excellence among the vital breaths. (Ⅰ)
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3.
3
जीवति वागपेतो मूकान्विपश्यामो जीवति
चक्षुरपेतोऽन्धान्विपश्यामो
जीवति श्रोत्रापेतो बधिरान्विपश्यामो जीवतो बाहुच्छिन्नो
जीवत्यूरुच्छिन्न इत्येवं हि पश्याम इत्यथ खलु प्राण एव
प्रज्ञात्मेदं शरीरं परिगृह्योत्यापयति
तस्मादेतमेवोक्थमुपासीत
यो वै प्राणः सा प्रज्ञा या वा प्रज्ञा स प्राणः सह
ह्येतावस्मिञ्छरीरे वसतः सहोत्क्रामतस्तस्यैषैव
दृष्टिरेतद्विज्ञानं यत्रैतत्पुरुषः सुप्तः स्वप्नं न
कञ्चन
पश्यत्यथास्मिन्प्राण एवैकधा भवति तदैनं
वाक्सर्वैर्नामभिः
सहाप्येति चक्षुः सर्वै रूपैः सहाप्येति श्रोत्रं सर्वैः
शब्दैः
सहाप्येति मनः सर्वैर्ध्यातैः सहाप्येति स यदा प्रतिबुध्यते
यथाग्नेर्ज्वलतो विस्फुलिङ्गा
विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः
प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो
लोकास्तस्यैषैव सिद्धिरेतद्विज्ञानं यत्रैतत्पुरुष आर्तो
मरिष्यन्नाबल्य न्येत्य मोहं नैति तदाहुरुदक्रमीच्चित्तं न
शृणोति न पश्यति वाचा वदत्यथास्मिन्प्राण एवैकधा भवति
तदैनं वाव सर्वैर्नामभिः सहाप्येति चक्षुः सर्वै रूपैः
सहाप्येति श्रोत्रं सर्वैः शब्दैः सहाप्येति मनः
सर्वैर्ध्यातैः
सहाप्येति स यदा प्रतिबुध्यते यथाग्नेर्ज्वलतो विस्फुलिङ्गा
विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः प्राणा यथायतनं
विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकाः ॥ ३॥
- One lives with speech gone, for we see the dumb.
One lives with eye gone, for we see the blind.
One lives with ear gone, for we see the deaf.
One lives with mind gone, for we see the childish.
One lives with arms cut off; One lives with legs cut off; for thus we see.
But now it is the vital breath, even the self of intelligence, that seizes hold of this body and raises it up. This, therefore, one should worship as the Uktha. This is the all-obtaining in the vital breath. As for the vital breath, verily, that is intelligence; as for the intelligence, verily that is vital breath. This is the view thereof, this is the understanding thereof.
When a person is so asleep that he sees no dream whatever, then he becomes one with that vital breath. Then speech together with all names goes to it; the eye together with all forms goes to it; the ear together with all sounds goes to it; the mind together with all thoughts goes to it. When he awakes, as from a blazing fire sparks would fly in all directions, even so from this self the vital breaths proceed to their respective stations; from the vital breaths, the gods (the senses); from the gods, the worlds. This same vital breath, the self of intelligence, seizes hold of the body and raises it up. This therefore one should worship as the Uktha. This is the all-obtaining in the vital breath.
As for the vital breath, verily that is the Self as the intelligence; as for the intelligence, that is the vital breath. This is the proof of it, the understanding of it.
When a weak person is about to die, comes to such weakness that he falls into a stupor, they say of him, 'His thoughts have departed; he hears not; he speaks not with speech; he thinks not'. Thus he becomes one with the vital breath alone. Then, speech together with all names goes to it; the eye together with all forms goes to it; the ear together with all sounds goes to it; the mind together with all thoughts goes to it.
When he departs from his body, he departs together with all these. When he awakens, as from a blazing fire sparks would fly in all directions, even so from this Self the vital breaths proceed to their respective stations; from the vital breaths the gods; from the gods the worlds. (Ⅰ)
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3.
4
स यदास्माच्छरीरादुत्क्रामति वागस्मात्सर्वाणि
नामान्यभिविसृजते वाचा सर्वाणि नामान्याप्नोति
प्राणोऽस्मात्सर्वान्गन्धानभिविसृजते प्राणेन
सर्वान्गन्धानाप्नोति चक्षुरस्मात्सर्वाणि रूपाण्यभिविसृजते
चक्षुषा सर्वाणि रूपाण्याप्नोति
श्रोत्रमस्मात्सर्वाञ्छब्दानभिविसृजते श्रोत्रेण
सर्वाञ्छब्दानाप्नोति मनोऽस्मात्सर्वाणि ध्यातान्यभिविसृजते
मनसा सर्वाणि ध्यातान्याप्नोति सैषा प्राणे सर्वाप्तिर्यो वै
प्राणः सा प्रज्ञा या वा प्रज्ञा स प्राणः स ह
ह्येतावस्मिञ्छरीरे वसतः सहत्क्रामतोऽथ खलु यथा
प्रज्ञायां सर्वाणि भूतान्येकी भवन्ति तद्व्याख्यास्यामः ॥
- When he departs from the body, speech pours all names into him; by speech he obtains all names. Vital breath pours all odours into him; with breath he obtains all odours. The eye pours all forms into him; with the eye he obtains all forms. The ear pours all sounds into him; with the ear he obtains all sounds. The mind pours all thoughts into him. With the mind he obtains all thoughts. This is the all-obtaining in the vital breath.
As for the vital breath, verily that is the intelligence. As for the intelligence, verily that is the vital breath; for, together, these two dwell in this body; together the two depart. Now, then, we will explain how all beings become one with this intelligence. (Ⅰ)
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3.
5
वागेवास्मा एकमङ्गमुदूढं तस्यै नाम परस्तात्प्रतिविहिता
भूतमात्रा घ्राणमेवास्या एकमङ्गमुदूढं तस्य गन्धः
परस्तात्प्रतिविहिता भूतमात्रा चक्षुरेवास्या
एकमङ्गमुदूढं
तस्य रूपं परस्तात्प्रतिविहिता भूतमात्रा श्रोत्रमेवास्या
एकमङ्गमुदूढं तस्य शब्दः परस्तात्प्रतिविहिता भूतमात्रा
जिह्वैवास्या एकमङ्गमुदूढं तस्यान्नरसः परस्तात्प्रतिविहिता
भूतमात्रा हस्तावेवास्या एकमङ्गमुदूढं तयोः कर्म
परस्तात्प्रतिविहिता भूतमात्रा शरीरमेवास्या
एकमङ्गमुदूढं
तस्य सुखदुःखे परस्तात्प्रतिविहिता भूतमात्रा उपस्थ एवास्या
एकमङ्गमुदूढं तस्यानन्दो रतिः प्रजातिः परस्तात्प्रतिविहिता
भूतमात्रा पादावेवास्या एकमङ्गमुदूढं तयोरित्या
परस्तात्प्रतिविहिता भूतमात्रा प्रज्ञैवास्या
एकमङ्गमुदूढं
तस्यै धियो विज्ञातव्यं कामाः परस्तात्प्रतिविहिता
भूतमात्रा ॥ ५ ॥
- Speech is one portion taken out of it. Name is its externally correlated object element. Breath is one portion taken out of it. Odour is its externally correlated object element. The eye is one portion taken out of it. Form is its externally correlated object element. The ear is one portion taken out of it. Sound is its externally correlated object element. The tongue is one portion taken out of it. Taste of food is its externally correlated object element. The two hands are one portion taken out of it. Work is their externally correlated object element. The body is one portion taken out of it. Pleasure and pain is its externally correlated object element. The generative organ is one portion taken out of it. Bliss, delight and procreation are its externally correlated object element. The two feet are one portion taken out of it. Goings are their externally correlated object element. The mind is one portion taken out of it. Thoughts and desires are its externally correlated object element. (Ⅰ)
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3.
6
प्रज्ञया वाचं समारुह्य वाचा सर्वाणि सामान्याप्नोति
प्रज्ञया प्राणं समारुह्य प्राणेन सर्वान्गन्धानाप्नोति
प्रज्ञया चक्षुः समारुह्य सर्वाणि रूपाण्याप्नोति प्रज्ञया
श्रोत्रं समारुह्य श्रोत्रेण सर्वाञ्छब्दानाप्नोति प्रज्ञया
जिह्वां समारुह्य जिह्वाया सर्वानन्नरसानाप्नोति प्रज्ञया
हस्तौ समारुह्य हस्ताभ्यां सर्वाणि कर्माण्याप्नोति प्रज्ञया
शरीरं समारुह्य शरीरेण सुखदुःखे आप्नोति प्रज्ञयोपस्थं
समारुह्योपस्थेनानन्दं रतिं प्रजातिमाप्नोति प्रज्ञया पादौ
समारुह्य पादाभ्यां सर्वा इत्या आप्नोति प्रज्ञयैव धियं
समारुह्य प्रज्ञयैव धियो विज्ञातव्यं कामानाप्नोति ॥ ६॥
- With speech, mounted on by intelligence, one obtains all names.
With the vital breath, mounted on by intelligence, one obtains all odours.
With the eye, mounted on by intelligence, one obtains all forms.
With the ear, mounted on by intelligence, one obtains all sounds.
With the tongue, mounted on by intelligence, one obtains all tastes.
With the hands, mounted on by intelligence, one obtains all works.
With the body, mounted on by intelligence, one obtains pleasure and pain.
With the generative organ, mounted on by intelligence, one obtains bliss, delight and procreation.
With the feet, mounted on by intelligence, one obtains all goings.
With the mind, mounted on by intelligence, one obtains all thoughts, what is to be understood by thought and desire. (Ⅰ)
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3.
7
न हि प्रज्ञापेता वाङ्नाम किञ्चन प्रज्ञपयेदन्यत्र मे
मनोऽभूदित्याह नाहमेतन्नाम प्राज्ञासिषमिति न हि
प्रज्ञापेतः प्राणो गन्धं कञ्चन प्रज्ञपयेदन्यत्र मे
मनोऽभूदित्याह नाहमेतं गन्धं प्राज्ञासिषमिति नहि
प्रज्ञापेतं चक्षू रूपं किञ्चन प्रज्ञपयेदन्यत्र मे
मनोऽभूदित्याह नाहमेतद्रूपं प्राज्ञासिषमिति नहि
प्रज्ञापेतं श्रोत्रं शब्दं कञ्चन प्रज्ञपयेदन्यत्र मे
मनोऽभूदित्याह नाहमेतं शब्दं प्राज्ञासिषमिति नहि
प्रज्ञापेता जिह्वान्नरसं कञ्चन प्रज्ञपयेदन्यत्र मे
मनोऽभूदित्याह नाहमेतमन्नरसं प्राज्ञासिषमिति नहि
प्रज्ञापेतौ हतौ कर्म किञ्चन प्रज्ञपेतामन्यत्र मे
मनोऽभूदित्याह नाहमेतत्कर्म प्राज्ञासिषमिति नहि
प्रज्ञापेतं शरीरं सुखदुःखं किञ्चन प्रज्ञपयेदन्यत्र
मे मनोऽभूदित्याह नाहमेतत्सुखदुःखं प्राज्ञासिषमिति
नहि प्रज्ञापेत उपस्थ आनन्दं रतिं प्रजातिं कञ्चन
प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह नाहमेतमानन्दं रतिं
प्रजातिं प्राज्ञासिषमिति नहि प्रज्ञापेतौ पादावित्यां
काञ्चन प्रज्ञपयेतामन्यत्र मे मनोऽभूदित्याह
नाहमेतामित्यां
प्राज्ञसिषमिति नहि प्रज्ञापेता धीः काचन सिद्ध्येन्न
प्रज्ञातव्यं प्रज्ञायेत् ॥ ७॥
- For verily without intelligence speech would not make any name whatsoever known.
'My mind was elsewhere' one says, 'I did not cognise that name'.
For verily without intelligence breath would not make any odour whatsoever known.
'My mind was elsewhere' one says, 'I did not cognise that odour'.
For verily without intelligence the eye would not make any form whatsoever known.
'My mind was elsewhere' one says, 'I did not cognise that form'.
For verily without intelligence the ear would not make any sound whatsoever known.
'My mind was elsewhere' one says, 'I did not cognise the sound'.
For verily without intelligence the tongue would not make any taste of food whatsoever known. 'My mind was elsewhere' one says, 'I did not cognise that taste of food'.
For verily without intelligence the two hands would not make any action whatsoever known. 'My mind was elsewhere' one says, 'I did not cognise that action'.
For verily without intelligence the body would not make known any pleasure or pain whatsoever. 'My mind was elsewhere' one says, 'I did not cognise that pleasure and pain'.
For verily without intelligence the generative organ would not make known any bliss, delight and procreation whatsoever. 'My mind was elsewhere' one says, 'I did not cognise that bliss, delight and procreation'.
For verily without intelligence the two feet would not make known any going whatsoever. 'My mind was elsewhere' one says, 'I did not cognise that going'.
For verily without intelligence no thought whatever would be effected, nothing cognisable would be cognized. (Ⅰ)
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3.
8
न वाचं विजिज्ञासीत वक्तारं विद्यान्न गन्धं
विजिज्ञासीत
घ्रातारं विद्यान्न रूपं विजिज्ञासीत रूपविदं विद्यान्न
शब्दं विजिज्ञासीत श्रोतारं विद्यान्नान्नरसं
विजिज्ञासीतान्नरसविज्ञातारं विद्यान्न कर्म विजिज्ञासीत
कर्तारं विद्यान्न सुखदुःखे विजिज्ञासीत
सुखदुःखयोर्विज्ञातारं
विद्यान्नानन्दं रतिं प्रजातिं विजिज्ञासीतानन्दस्य रतेः
प्रजातेर्विज्ञातारं विद्यान्नेत्यां विजिज्ञासीतैतारं
विद्यान्न
मनो विजिज्ञासीत मन्तारं विद्यात्ता वा एता दशैव
भूतमात्रा
अधिप्रज्ञं दश प्रज्ञामात्रा अधिभूतं यद्धि
भूतमात्रा न
स्युर्न प्रज्ञामात्राः स्युर्यद्वा प्रज्ञामात्रा न स्युर्न
भूतमात्राः
स्युः ॥ ८॥
न ह्यन्यतरतो रूपं किञ्चन सिद्ध्येन्नो एतन्नाना तद्यथा
रथस्यारेषु नेमिरर्पिता नाभावरा अर्पिता एवमेवैता
भूतमात्राः
प्रज्ञामात्रा स्वर्पिताः प्रज्ञामात्राः प्राणे अर्पिता एष
प्राण एव
प्रज्ञात्मानन्दोऽजरोऽमृतो न साधुना कर्मणा भूयान्नो
एवासाधुना
कर्मणा कनीयानेष ह्येवैनं साधुकर्म कारयति तं
यमन्वानुनेषत्येष एवैनमसाधु कर्म कारयति तं यमेभ्यो
लोकेभ्यो
नुनुत्सत एष लोकपाल एष लोकाधिपतिरेष सर्वेश्वरः स
म आत्मेति
विद्यात्स म आत्मेति विद्यात् ॥ ९॥
- One has to win the pure knowledge of the unity of Brahman and Atman.
Speech is not what one should seek to know; one should know the speaker.
Smell is not what one should seek to know; one should know the smeller.
Form is not what one should seek to know; one should know the seer.
Sound is not what one should seek to know; one should know the hearer.
Taste of food is not what one should seek to know; one should know the knower of the taste of food.
Deed is not what one should seek to know; one should know the doer.
Pleasure and pain are not what one should seek to know; one should know the discerner of pleasure and pain.
Bliss, delight and procreation are not what one should seek to know; one should know the discerner of bliss, delight and procreation.
Going is not what one should seek to know; one should know the goer.
Mind is not what one should seek to know; one should know the thinker.
These ten essential elements, verily, are with reference to intelligence. These ten intelligential elements are with reference to existence. Verily if there were no elements of existence, there would be no elements of intelligence. Verily if there were no elements of intelligence, there would be no elements of existence. Truly from either alone, no form whatever would be possible.
And this (the Self of intelligence) is not diverse. But as of a chariot, the felly is fixed on the spokes and the spokes are fixed on the hub, even so these elements of existence are fixed on the elements of intelligence; the elements of intelligence are fixed on the vital breath.
This vital breath, truly, is the Self of intelligence: (it is) bliss, ageless, immortal. He does not become greater with good action nor indeed lesser with bad action. This one truly indeed causes him whom he wishes to lead up from this world to perform good action. This one also indeed causes him whom he wishes to lead downwards to perform bad action. He is the protector of the world; he is the sovereign of the world; he is the Lord of all. 'He is myself' - this one should know. 'He is my Self' - This one should know. (Ⅰ)
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