|
5.
1
द्वे अक्षरे ब्रह्मपरे त्वनन्ते विद्याविद्ये निहिते यत्र गूढे ।
न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः ।
- Ignorance leads to the perishable. Wisdom leads to immortality. Entirely different from these is he, the imperishable, infinite, secret, Supreme Brahman, in whom exists wisdom as well as ignorance, and who governs them both. (Ⅰ)
|
|
|
|
|
5.
2
यो योनिं योनिमधितिष्ठत्येको विश्वानि रूपाणि योनीश्च सर्वाः ।
लघुत्वमारोग्यमलोलुपत्वं वर्णप्रसादः स्वरसौष्ठवं च ।
- He alone presides over Nature in all aspect, and controls every form and every cause of production. He witnesses the birth of the first born seer of golden colour and nourishes him with wisdom. (Ⅰ)
|
|
|
|
|
5.
3
एकैक जालं बहुधा विकुर्वन्नस्मिन् क्षेत्रे संहरत्येष देवः ।
एको देवः सर्वभूतेषु गूढः सर्वव्यापी सर्वभूतान्तरात्मा।
- Differentiating each genus into its species, and each species into its members, the Supreme Being withdraws them once more into their own ground. Again, bringing forth the agents of creation, the Great Self holds sway over them all. (Ⅰ)
|
|
|
|
|
5.
4
सर्वा दिश ऊर्ध्वमधश्च तिर्यक् प्रकाशयन् भ्राजते यद्वनड्वान् ।
सर्वाजीवे सर्वसंस्थे बृहन्ते अस्मिन् हंसो भ्राम्यते ब्रह्मचक्रे ।
- Just as the sun shines lighting up all space above, below and across, even so does that one adorable God, the repository of all goodness and greatness, preside over everything that has the nature of a cause. (Ⅰ)
|
|
|
|
|
5.
5
यच्च स्वभावं पचति विश्वयोनिः पाच्यांश्च सर्वान् परिणामयेद् यः ।
यथैव बिंबं मृदयोपलिप्तं तेजोमयं भ्राजते तत् सुधान्तम् ।
- He who is the one source of the world brings out everything out of His own Nature, and leads creatures to perfection according to their deserts, and endows each being with its distinguishing characteristic. Thus he presides over the whole universe. (Ⅰ)
|
|
|
|
|
5.
6
तद् वेदगुह्योपनिषत्सु गूढं तद् ब्रह्मा वेदते ब्रह्मयोनिम् ।
तपःप्रभावाद् देवप्रसादाच्च ब्रह्म ह श्वेताश्वतरोऽथ विद्वान् ।
- He lies hidden in the Upanishads, which form the essence of the Vedas. Him the Hiranyagarbha knows as the source of Himself and the Vedas. Those gods and seers who realized Him in former days became identified with Him, and verily became immortal. (Ⅰ)
|
|
|
|
|
5.
7
गुणान्वयो यः फलकर्मकर्ता कृतस्य तस्यैव स चोपभोक्ता ।
घृतात् परं मण्डमिवातिसूक्ष्मं ज्ञात्वा शिवं सर्वभूतेषु गूढम् ।
- Only he who gets attached to the pleasurable qualities of things does work for the sake of its fruits, and enjoys the fruits of his own deeds. Though really the master of the senses, he becomes bound by the three Gunas, and assuming various forms, wanders about through the three paths as a result of his own deeds. (Ⅰ)
|
|
|
|
|
5.
8
अङ्गुष्ठमात्रो रवितुल्यरूपः सङ्कल्पाहङ्कारसमन्वितो यः ।
अजात इत्येवं कश्चिद्भीरुः प्रपद्यते ।
- Subtle as the point of a goad, and pure, effulgent and infinite like the sun, He alone is seen assuming as another the size of a thumb on account of the finiteness of the heart (in which He appears), and associating Himself with egoism and Sankalpa on account of the limitations of the intellect. (Ⅰ)
|
|
|
|
|
5.
9
बालाग्रशतभागस्य शतधा कल्पितस्य च ।
ब्रह्मवादिनो वदन्ति ।
- hat individual soul is as subtle as a hairpoint divided and sub-divided hundreds of times. Yet he is potentially infinite. He has to be known. (Ⅰ)
|
|
|
|
|
5.
10
नैव स्त्री न पुमानेष न चैवायं नपुंसकः ।
पञ्चस्रोतोम्बुं पञ्चयोन्युग्रवक्रां पञ्चप्राणोर्मिं पञ्चबुद्ध्यादिमूलाम् ।
- He is neither female, nor male, nor neuter. Whatever body he assumes, he becomes identified with that. (Ⅰ)
|
|
|
|
|
5.
11
सङ्कल्पनस्पर्शनदृष्टिमोहैर्ग्रासांबुवृष्ट्यात्मविवृद्धिजन्म ।
समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः ।
- By desire, contact, sight and delusion, the embodied soul assumes successively various forms in various places according to his deeds, just as the body grows nourished by showers of food and drink. (Ⅰ)
|
|
|
|
|
5.
12
स्थूलानि सूक्ष्माणि बहूनि चैव रूपाणि देही स्वगुणैर्वृणोति ।
स्वदेहमरणिं कृत्वा प्रणवं चोत्तरारणिम् ।
- The embodied self chooses many forms, gross and subtle, based on the qualities belonging to himself, to the actions, and to the mind. The cause of their combination is found to be still another. (Ⅰ)
|
|
|
|
|
5.
13
अनाद्यनन्तं कलिलस्य मध्ये विश्वस्य स्रष्ठारमनेकरूपम् ।
अपाणिपादो जवनो ग्रहीता पश्यत्यचक्षुः स शृणोत्यकर्णः ।
- Realizing Him who is without beginning or end, who creates the cosmos in the midst of chaos, who assumes many forms, and who alone envelops everything, one becomes free from all fetters. (Ⅰ)
|
|
|
|
|
5.
14
भावग्राह्यमनीडाख्यं भावाभावकरं शिवम् ।
महान् प्रभुर्वै पुरुषः सत्वस्यैष प्रवर्तकः ।
- That Supreme Divinity who created both Life and Matter, who is the source of all arts and sciences, who can be intuited by a pure and devoted mind - realizing Him, the blissful the incorporeal and the nameless, one is freed from further embodiment. (Ⅰ)
|
|
|
|
