Upaniṣads · Bṛhadāraṇyaka 1.2
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Bṛhadāraṇyaka 1.2.1
नैवेह किं चनाग्र आसीत् ।
मृत्युनैवेदमावृतमासीदशनायया ।
अशनाया हि मृत्युः ।
तन्मनोऽकुरुतात्मन्वी स्यामिति ।
सोऽर्चन्नचरत् ।
तस्यार्चत आपोऽजायन्त ।
अर्चते वै मे कमभूदिति ।
तदेवार्क्यस्यार्कत्वम् ।
कं ह वा अस्मै भवति य एवमेतदर्क्यस्यार्कत्वं वेद ॥ १.२.१ ॥
In the beginning, indeed, there was nothing here at all. This world was covered by death, by hunger, for hunger is death. He willed in his mind: 'May I have a self.' Worshipping, he moved about. From his worship, waters were born. 'Joy has come to me from worship' — this is the arkatva, the worshipfulness, of the worshipful one. Indeed, he who knows this arkatva of the worshipful one, joy comes to him.
Bṛhadāraṇyaka 1.2.2
आपो वा अर्कः ।
तद्यदपां शर आसीत्तत्समहन्यत ।
सा पृथिव्यभवत् ।
तस्यामश्राम्यत् ।
तस्य श्रान्तस्य तप्तस्य तेजोरसो निरवर्तताग्निः ॥ १.२.२ ॥
Water indeed is the arka. What was the essence of the waters solidified and became earth. In it he toiled. From the radiance of him, weary and heated, its essence emerged — fire.
Bṛhadāraṇyaka 1.2.3
स त्रेधात्मानं व्यकुरुतादित्यं तृतीयं वायुं तृतीयम् ।
स एष प्राणस्त्रेधाविहितः ।
तस्य प्राची दिक्शिरोऽसौ चासौ चेर्मौ ।
अथास्य प्रतीची दिक्पुच्छमसौ चासौ च सक्थ्यौ ।
दक्षिणा चोदीची च पार्श्वे ।
द्यौः पृष्ठमन्तरिक्षमुदरमियमुरः ।
स एषोऽप्सु प्रतिष्ठितः ।
यत्र क्व चैति तदेव प्रतितिष्ठत्येवं विद्वान् ॥ १.२.३ ॥
He divided himself threefold: a third as the sun, a third as the wind. This breath, threefold, is established: its eastern quarter is the head, this and that are the two arms; its western quarter is the tail, this and that are the two legs; south and north are the two flanks; the sky is the back, the atmosphere the belly, this earth the chest. He is established in the waters. Wherever he goes, he stands firm there—the sage who knows thus.
Bṛhadāraṇyaka 1.2.4
सोऽकामयत द्वितीयो म आत्मा जायेतेति ।
स मनसा वाचं मिथुनं समभवदशनाया मृत्युः ।
तद्यद्रेत आसीत्स संवत्सरोऽभवत् ।
न ह पुरा ततः संवत्सर आस ।
तमेतावन्तं कालमबिभर्यावान्त्संवत्सरः ।
तमेतावतः कालस्य परस्तादसृजत ।
तं जातमभिव्याददात् ।
स भाणकरोत् ।
सैव वागभवत् ॥ १.२.४ ॥
He desired: 'Let a second self be born for me.' With mind he united with speech; hunger became death. What was seed became the year; before that there was no year. He carried it as long as the year lasts, then after so much time he projected it forth. Once born, he opened his mouth and cried out; that very cry became speech.
Bṛhadāraṇyaka 1.2.5
स ऐक्षत यदि वा इममभिमंस्ये कनीयोऽन्नं करिष्य इति ।
स तया वाचा तेनात्मनेदं सर्वमसृजत यदिदं किञ्च ऋचो यजूंषि सामानि छन्दांसि यज्ञान् प्रजां पशून् ।
स यद्यदेवासृजत तत्तदत्तुमध्रियत ।
सर्वं वा अत्तीति तददितेरदितित्वम् ।
सर्वस्यात्ता भवति सर्वमस्यान्नं भवति य एवमेतददितेरदितित्वं वेद ॥ १.२.५ ॥
He reflected: 'If I meditate upon this, I shall make a lesser food.' By that speech, by that self, he created all this that exists: verses, sacrificial formulas, chants, metres, sacrifices, offspring, animals. Whatever he created, he meant to devour it. Because 'it eats everything,' it is Aditi; this is Aditi's Aditi-hood. He who knows this Aditi-hood becomes the eater of all, and all becomes his food.
Bṛhadāraṇyaka 1.2.6
सोऽकामयत भूयसा यज्ञेन भूयो यजेयेति ।
सोऽश्राम्यत् ।
स तपोऽतप्यत ।
तस्य श्रान्तस्य तप्तस्य यशो वीर्यमुदक्रामत् ।
प्राणा वै यशो वीर्यम् ।
तत्प्राणेषूत्क्रान्तेषु शरीरं श्वयितुमध्रियत ।
तस्य शरीर एव मन आसीत् ॥ १.२.६ ॥
He desired: 'With a greater sacrifice I shall sacrifice yet more.' He grew weary and performed austerity. From him, wearied and heated, glory and vigour departed. Indeed the breaths are glory and vigour. When those breaths had departed from among the breaths, the body began to swell. And the mind was in that very body.
Bṛhadāraṇyaka 1.2.7
सोऽकामयत मेध्यं म इदं स्यादात्मन्व्यनेन स्यामिति ।
ततोऽश्वः समभवत् ।
यदश्वत्तन्मेध्यमभूदिति तदेवाश्वमेधस्याश्वमेधत्वम् ।
एष ह वा अश्वमेधं वेद य एनमेवं वेद ।
तमनवरुध्यैवामन्यत ।
तं संवत्सरस्य परस्तादात्मन आलभत ।
पशून् देवताभ्यः प्रत्यौहत् ।
तस्मात्सर्वदेवत्यं प्रोक्षितं प्राजापत्यमालभन्ते ।
एष वा अश्वमेधो य एष तपति ।
तस्य संवत्सर आत्मा ।
अयमग्निरर्कः ।
तस्येमे लोका आत्मानः ।
तावेतावर्काश्वमेधौ ।
सो पुनरेकैव देवता भवति मृत्युरेव ।
अप पुनर्मृत्युं जयति ।
नैनं मृत्युराप्नोति ।
मृत्युरस्यात्मा भवति ।
सर्वमायुरेति ।
एतासां देवतानामेको भवति ॥ १.२.७ ॥
He desired: 'May this be pure for me, may I become embodied (ātmanvī).' Then a horse came into being. Because it pervaded (aśvat), it became pure; this is the horse-ness of the aśvamedha (horse sacrifice). He who knows it thus truly knows the aśvamedha. Not having obtained it, he reflected. After a year he offered himself as the sacrifice. He gave the animals to the deities. Therefore the animal consecrated to all deities, sprinkled and belonging to Prajāpati, is sacrificed. The one who burns here is the aśvamedha. Its self is the year. This fire is the arka. Its selves are these worlds. These two are the arka and the aśvamedha. He again becomes a single deity, which is death itself. He again conquers death. Death does not reach him; death becomes his self. He attains the full span of life. He becomes one of these deities.