Upaniṣads · Bṛhadāraṇyaka 1.5
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Bṛhadāraṇyaka 1.5.1
(सप्तान्नब्राह्मणं वा संवर्गविद्याब्राह्मणम्)
यत्सप्तान्नानि मेधया तपसाजनयत्पिता ।
एकमस्य साधारणं द्वे देवानभाजयत् ।
त्रीण्यात्मनेऽकुरुत पशुभ्य एकं प्रायच्छत् ।
तस्मिन् सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च न ।
कस्मात्तानि न क्षीयन्ते अद्यमानानि सर्वदा ।
यो वै तामक्षितिं वेद सोऽन्नमत्ति प्रतीकेन ।
स देवानपिगच्छति स ऊऋजमुपजीवति ।
इति श्लोकाः ॥ १.५.१ ॥
(The Brāhmaṇa of the Seven Foods, or the Brāhmaṇa of the Knowledge of the Saṃvarga.) Of the seven foods which the father produced by wisdom and austerity, he set one aside as common to all; he apportioned two to the gods; he made three for himself; and he gave one to the animals. In that is established all that breathes and all that does not breathe. Why do they not diminish, though they are always being eaten? Whoever knows that imperishability eats food symbolically. He attains the gods and lives upon vigour. Here are the verses.
Bṛhadāraṇyaka 1.5.2
यत्सप्तान्नानि मेधया तपसाजनयत्पितेति ।
मेधया हि तपसाजनयत्पितैकमस्य साधारणमिति ।
इदमेवास्य तत्साधारणमन्नं यदिदमद्यते ।
स य एतदुपास्ते न स पाप्मनो व्यावर्तते ।
मिश्रं ह्येतत् ।
द्वे देवानभाजयदिति ।
हुतं च प्रहुतं च ।
तस्माद्देवेभ्यो जुह्वति च प्र च जुह्वति ।
अथो आहुर्दर्शपूर्णमासाविति ।
तस्मान्नेष्टियाजुकः स्यात् ।
पशुभ्य एकं प्रायच्छदिति ।
तत्पयः ।
पयो ह्येवाग्रे मनुष्याश्च पशवश्चोपजीवन्ति ।
तस्मात्कुमारं जातं घृतं वैवाग्रे प्रतिलेहयन्ति स्तनं वानुधापयन्ति ।
अथ वत्सं जातमाहुस्तृणादिति ।
तस्मिन् सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च नेति ।
पयसि हीदं सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च न ।
तद्यदिदमाहुः संवत्सरं पयसा जुह्वदप पुनर्मृत्युं जयतीति ।
न तथा विद्यात् ।
यदहरेव जुहोति तदहः पुनर्मृत्युमपजयत्येवं विद्वान् ।
सर्वं हि देवेभ्योऽन्नाद्यं प्रयच्छति ।
कस्मात्तानि न क्षीयन्ते अद्यमानानि सर्वदेति ।
पुरुषो वा अक्षितिः ।
स हीदमन्नं पुनः पुनर्जनयते ।
यो वैतामक्षितिं वेदेति ।
पुरुषो वा अक्षितिः ।
स हीदमन्नं धियाधिया जनयते कर्मभिः ।
यद्धैतन्न कुर्यात्क्षीयेत ह ।
सोऽन्नमत्ति प्रतीकेनेति ।
मुखं प्रतीकं मुखेनेत्येतत् ।
स देवानपिगच्छति स ऊर्जमुपजीवतीति प्रशंसा ॥ १.५.२ ॥
This verse tells of the seven foods that the Father produced by wisdom and austerity. By wisdom and austerity the Father made one food common to all; this is the common food that is eaten. He who meditates on this is turned away from evil. It is mixed, for he allotted two to the gods: the offering poured into the fire and the offering poured out. Therefore offerings are made to the gods, both poured in and poured forth. Some say the new-moon and full-moon rites should be performed, so one should not be a performer of iṣṭi sacrifices. He gave one part to the animals, which is milk. For milk first sustains humans and animals. Therefore, when a child is born they first make it lick ghee or suckle the breast, and they say of a newborn calf, let it eat grass. In milk all that breathes and all that does not breathe is established. He who says that offering milk for a year conquers repeated death should not be believed. Whoever offers each day conquers repeated death on that very day; one who knows thus does so. He offers to the gods all the food that is to be eaten. Why do they never diminish though they are eaten? The person alone is imperishable. He produces this food again and again. He who knows this imperishability does likewise. The person alone is imperishable; he produces this food thought after thought, by actions. If he did not do this, it would be exhausted. He eats food through the mouth as the means; the mouth is the means, by the mouth. He attains the gods and lives on strength. This is praise.
Bṛhadāraṇyaka 1.5.3
त्रीण्यात्मनेऽकुरुतेति
मनो वाचं प्राणं तान्यात्मनेऽकुरुत ।
अन्यत्रमना अभूवं नादर्शमन्यत्रमना अभूवं नाश्रौषमिति मनसा ह्येव पश्यति मनसा शृणोति ।
कामः संकल्पो विचिकित्सा श्रद्धाश्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीरित्येतत्सर्वं मन एव ।
तस्मादपि पृष्ठत उपस्पृष्टो मनसा विजानाति ।
यः कश्च शब्दो वागेव सा ।
एषा ह्यन्तं आयत्तैषा हि न ।
प्राणोऽपानो व्यान उदानः समानोऽन इत्येतत्सर्वं प्राण एव ।
एतन्मयो वा अयमात्मा ।
वाङ्मयो मनोमयः प्राणमयः ॥ १.५.३ ॥
He made three for the self: mind, speech, and breath. I did not see because my mind was elsewhere, and I did not hear because my mind was elsewhere — indeed one sees by the mind, one hears by the mind. Desire, resolve, doubt, faith, lack of faith, steadiness, unsteadiness, modesty, understanding, fear — all of this is only mind. Therefore, even when touched from behind, one knows by the mind. Whatever sound there is, that is only speech; it ends in this and rests on this. Prāṇa, apāna, vyāna, udāna, samāna, and food — all of this is only breath. This ātman is indeed made of these: made of speech, made of mind, made of breath.
Bṛhadāraṇyaka 1.5.4
त्रयो लोका एत एव ।
वागेवायं लोको मनोऽन्तरिक्षलोकः प्राणोऽसौ लोकः ॥ १.५.४ ॥
These are indeed the three worlds. Speech is this world (the earth); mind is the atmospheric world; and breath is that world (the heavenly world).
Bṛhadāraṇyaka 1.5.5
त्रयो वेदा एत एव ।
वागेवर्ग्वेदो मनो यजुर्वेदः प्राणः सामवेदः ॥ १.५.५ ॥
These are indeed the three Vedas. Speech is the Ṛg Veda, mind is the Yajur Veda, and breath is the Sāma Veda.
Bṛhadāraṇyaka 1.5.6
देवा पितरो मनुष्या एत एव ।
वागेव देवा मनः पितरः, प्राणो मानुष्याः ॥ १.५.६ ॥
These are indeed the gods, the ancestors, and human beings. Speech is the gods, mind is the ancestors, and breath is human beings.
Bṛhadāraṇyaka 1.5.7
पिता माता प्रजैत एव ।
मन एव पिता वाङ्माता प्राणः प्रजा ॥ १.५.७ ॥
Father, mother, offspring — indeed these. Mind is the father, speech the mother, breath the offspring.
Bṛhadāraṇyaka 1.5.8
विज्ञातं विजिज्ञास्यमविज्ञातमेत एव ।
यत्किञ्च विज्ञातं वाचस्तद्रूपम् ।
वाग्घि विज्ञाता ।
वागेनं तद्भूत्वावति ॥ १.५.८ ॥
The known, what is to be known, and the unknown — indeed these. Whatever is known is of the form of speech, for speech is the knower. Becoming that form, speech protects him.
Bṛhadāraṇyaka 1.5.9
यत्किञ्च विजिज्ञास्यं मनसस्तद्रूपम् ।
मनो हि विजिज्ञास्यम् ।
मन एनं तद्भूत्वावति ॥ १.५.९ ॥
Whatever is to be known is of the form of mind, for mind is what is to be known. Becoming that form, mind protects him.
Bṛhadāraṇyaka 1.5.10
यत्किञ्चाविज्ञातं प्राणस्य तद्रूपम् ।
प्राणो ह्यविज्ञातः ।
प्राण एनं तद्भूत्वावति ॥ १.५.१० ॥
Whatever is unknown is of the form of breath, for breath is the unknown. Becoming that form, breath protects him.
Bṛhadāraṇyaka 1.5.11
तस्यै वाचः पृथिवी शरीरम् ।
ज्योतीरूपमयमग्निः ।
तद्यावत्येव वाक्तावती पृथिवी तावानयमग्निः ॥ १.५.११ ॥
Earth is the body of this speech. This fire has the form of light. As far as speech extends, so far extends the earth; as far as the earth, so far is this fire.
Bṛhadāraṇyaka 1.5.12
अथैतस्य मनसो द्यौः शरीरम् ।
ज्योतीरूपमसावादित्यः ।
तद्यावदेव मनस्तावती द्यौस्तावानसावादित्यः ।
तौ मिथुनं समैताम् ।
ततः प्राणोऽजायत ।
स इन्द्रः ।
स एषोऽसपत्नः ।
द्वितीयो वै सपत्नः ।
नास्य सपत्नो भवति य एवं वेद ॥ १.५.१२ ॥
Then the body of this mind is the sky. That Āditya (the sun), who has the form of light, is its form. As far as the mind extends, so far extends the sky; as far as the sky, so far is that Āditya. These two came together as a pair, and from them breath (prāṇa) was born. He is Indra. He is this one without a rival, for the second is the rival. For one who knows thus, there is no rival.
Bṛhadāraṇyaka 1.5.13
अथैतस्य प्राणस्यापः शरीरम् ।
ज्योतीरूपमसौ चन्द्रः ।
तद्यावानेव प्राणस्तावत्य आपस्तावानसौ चन्द्रः ।
त एते सर्व एव समाः सर्वेऽनन्ताः ।
स यो हैतानन्तवत उपास्तेऽन्तवन्तं स लोकं जयति ।
अथ यो हैताननन्तानुपास्तेऽनन्तं स लोकं जयति ॥ १.५.१३ ॥
Then the body of this breath (prāṇa) is the waters. That moon, which has the form of light, is its form. As far as breath extends, so far extend the waters; as far as the waters, so far is that moon. All these are equal, all are infinite. Whoever worships them as finite wins a finite world; but whoever worships them as infinite wins an infinite world.
Bṛhadāraṇyaka 1.5.14
स एष संवत्सरः प्रजापतिष्षोडशकलः ।
तस्य रात्रय एव पञ्चदश कला ।
ध्रुवैवास्य षोडशी कला ।
स रात्रिभिरेवा च पूर्यतेऽप च क्षीयते ।
सोऽमावास्यां रात्रिमेतया षोडश्या कलया सर्वमिदं प्राणभृदनुप्रविश्य ततः प्रातर्जायते ।
तस्मादेतां रात्रिं प्राणभृतः प्राणं न विच्छिन्द्यादपि कृकलासस्यैतस्या एव देवताया अपचित्यै ॥ १.५.१४ ॥
This year is Prajāpati, having sixteen parts. Its fifteen parts are the nights; its sixteenth part is fixed. He waxes and wanes only with the nights. On the night of the new moon he enters all living beings with this sixteenth part, and then is born again in the morning. Therefore one should not cut off the breath of a living being on that night, not even of a lizard, in honor of this very deity.
Bṛhadāraṇyaka 1.5.15
यो वै स संवत्सरः प्रजापतिः षोडशकलोऽयमेव स योऽयमेवंवित्पुरुषः ।
तस्य वित्तमेव पञ्चदश कलाः ।
आत्मैवास्य षोडशी कला ।
स वित्तेनैवा च पूर्यतेऽप च क्षीयते ।
तदेतन्नभ्यं यदयमात्मा ।
प्रधिर्वित्तम् ।
तस्माद्यद्यपि सर्वज्यानिं जीयत आत्मना चेज्जीवति प्रधिनागादित्येवाहुः ॥ १.५.१५ ॥
That year, which is Prajāpati, has sixteen parts. This very one is he, and the person who knows it thus is also he. His wealth is his fifteen parts; the ātman is his sixteenth part. He is filled by wealth and also diminished by wealth. This ātman is the hub, and wealth is the rim of the wheel. Therefore, even if one conquers all, if the ātman still lives, people say he has gone off with the rim.
Bṛhadāraṇyaka 1.5.16
अथ त्रयो वाव लोका मनुष्यलोकः पितृलोको देवलोक इति ।
सोऽयं मनुष्यलोकः पुत्रेणैव जय्यो नान्येन कर्मणा ।
कर्मणा पितृलोकः ।
विद्यया देवलोकः ।
देवलोको वै लोकानां श्रेष्ठः ।
तस्माद्विद्यां प्रशंसन्ति ॥ १.५.१६ ॥
Now there are indeed three worlds: the world of humans, the world of the fathers, and the world of the gods. This world of humans is won by a son alone, not by any other action. The world of the fathers is won by ritual action; the world of the gods by knowledge. The world of the gods is indeed the best of worlds. Therefore they praise knowledge.
Bṛhadāraṇyaka 1.5.17
अथातः सम्प्रत्तिः ।
यदा प्रैष्यन्मन्यतेऽथ पुत्रमाह त्वं ब्रह्म त्वं यज्ञस्त्वं लोक इति ।
स पुत्रः प्रत्याहाहं ब्रह्माहं यज्ञोऽहं लोक इति ।
यद्वै किञ्चानूक्तं तस्य सर्वस्य ब्रह्मेत्येकता ।
ये वै के च यज्ञास्तेषां सर्वेषां यज्ञ इत्येकता ।
ये वै के च लोकास्तेषां सर्वेषां लोक इत्येकता ।
एतावद्वा इदं सर्वम् ।
एतन्मा सर्वं सन्नयमितो भुनजदिति ।
तस्मात्पुत्रमनुशिष्टं लोक्यमाहुः ।
तस्मादेनमनुशासति ।
स यदैवंविदस्माल्लोकात्प्रैत्यथैभिरेव प्राणैः सह पुत्रमाविशति ।
स यद्यनेन किञ्चिदक्ष्णया कृतं भवति तस्मादेनं सर्वस्मात्पुत्रो मुञ्चति तस्मात्पुत्रो नाम ।
स पुत्रेणैवास्मिल्लोके प्रतितिष्ठति ।
अथैनमेते देवाः प्राणा अमृता आविशन्ति ॥ १.५.१७ ॥
Now the passage on handing over the household: when a father thinks he is about to depart, he says to his son, "You are brahman, you are the sacrifice, you are the world." The son replies, "I am brahman, I am the sacrifice, I am the world." The oneness of whatever has been recited is brahman; the oneness of all sacrifices is the sacrifice; the oneness of all worlds is the world. This whole is just this much. "May all this be mine, and may I enjoy it from here." Therefore a son who has been instructed is called one who wins worlds, and so they instruct him. When one who knows thus departs from this world, he enters the son with these very breaths. If anything he did was wrong, the son frees him from all that; therefore he is called son (putra). Through his son alone he stands firm in this world. Then these immortal divine breaths enter him.
Bṛhadāraṇyaka 1.5.18
पृथिव्यै चैनमग्नेश्च दैवी वागाविशति ।
सा वै दैवी वाग्यया यद्यदेव वदति तत्तद्भवति ॥ १.५.१८ ॥
Into him also enters the divine speech, from the earth and from fire. That divine speech is what it is: whatever he speaks, that comes to be.
Bṛhadāraṇyaka 1.5.19
दिवश्चैनमादित्याच्च दैवं मन आविशति ।
तद्वै दैवं मनो येनानन्द्येव भवत्यथो न शोचति ॥ १.५.१९ ॥
Into him the divine mind enters from the heaven and from the sun. That divine mind is the one by which a person becomes joyful and does not grieve.
Bṛhadāraṇyaka 1.5.20
अद्भ्यश्चैनं चन्द्रमसश्च दैवः प्राण आविशति ।
स वै दैवः प्राणो यः संचरंश्चासंचरंश्च न व्यथतेऽथो न रिष्यति ।
स एष एवंवित्सर्वेषां भूतानामात्मा भवति ।
यथैषा देवतैवं सः ।
यथैतां देवतां सर्वाणि भूतान्यवन्त्येवं हैवंविदं सर्वाणि भूतान्यवन्ति ।
यदु किञ्चेमाः प्रजाः शोचन्त्यमैवासां तद्भवति ।
पुण्यमेवामुं गच्छति ।
न ह वै देवान् पापं गच्छति ॥ १.५.२० ॥
From the waters and from the moon too, the divine breath (prāṇa) enters him. That divine breath is what, whether moving or not moving, is not troubled and does not perish. One who knows thus becomes the ātman of all beings. As this deity is, so he is. As all beings take refuge in this deity, so all beings take refuge in one who knows thus. Whatever these creatures grieve over falls away from him. He goes only to merit; evil does not go to the gods.
Bṛhadāraṇyaka 1.5.21
अथातो व्रतमीमांसा ।
प्रजापतिर्ह कर्माणि ससृजे ।
तानि सृष्टान्यन्योऽन्येनास्पर्धन्त ।
वदिष्याम्येवाहमिति वाग्दध्रे ।
द्रक्ष्याम्यहमिति चक्षुः ।
श्रोष्याम्यहमिति श्रोत्रम् ।
एवमन्यानि कर्माणि यथाकर्मम् ।
तानि मृत्युः श्रमो भूत्वोपयेमे ।
तान्याप्नोत् ।
तान्याप्त्वा मृत्युरवारुन्ध ।
तस्माच्छ्राम्यत्येव वाक् ।
श्राम्यति चक्षुः ।
श्राम्यति श्रोत्रम् ।
अथेममेव नाप्नोत्योऽयं मध्यमः प्राणः ।
तानि ज्ञातुं दध्रिरे ।
अयं वै नः श्रेष्ठो यः संचरंश्चासंचरंश्च न व्यथतेऽथो न रिष्यति ।
हन्तास्यैव सर्वे रूपं भवामेति ।
त एतस्यैव सर्वे रूपमभवन् ।
तस्मादेत एतेनाख्यायन्ते प्राणा इति ।
तेन ह वाव तत्कुलमाचक्षते यस्मिन् कुले भवति य एवं वेद ।
य उ हैवंविदा स्पर्धतेऽनुशुष्यति ।
अनुशुष्य हैवान्ततो म्रियत इत्यध्यात्मम् ॥ १.५.२१ ॥
Now, then, the inquiry into the vow. Prajāpati created the functions (karmāṇi). Once created, they competed among themselves. Speech resolved, 'I will speak'; the eye, 'I will see'; the ear, 'I will hear'; so too the other functions, each according to its own function. Death, taking the form of weariness, seized them and took hold of them. Having obtained them, death overpowered them. Therefore speech grows weary, the eye grows weary, the ear grows weary. But it does not obtain the middle breath (prāṇa) of these. They resolved to know it: 'This one among us is the best, which, whether moving or not moving, is not troubled and does not perish. Come, let us all become the form of this one.' All of them became the form of that one. Therefore they are named by this name, 'breaths' (prāṇāḥ). Of the family in which one who knows thus is born, they say that family is named by that. Whoever competes with one who knows thus withers away; withering away, at last he dies. This is the teaching regarding the self (adhyātma).
Bṛhadāraṇyaka 1.5.22
अथाधिदेवतं
ज्वलिष्याम्येवाहमित्यग्निर्दध्रे ।
तप्स्याम्यहमित्यादित्यः ।
भास्याम्यहमिति चन्द्रमाः ।
एवमन्या देवता यथादेवतम् ।
स यथैषां प्राणानां मध्यमः प्राण एवमेतासां देवतानां वायुः ।
म्लोचन्ति ह्यन्या देवता न वायुः ।
सैषानस्तमिता देवता यद्वायुः ॥ १.५.२२ ॥
Now, regarding the deities (adhidaivatam): 'I shall burn indeed,' resolved Fire. 'I shall heat,' said the sun. 'I shall shine,' said the moon. Thus too the other deities, each according to its divinity. As the middle breath is among these breaths, so among these deities is wind (vāyu). For the other deities set, but wind does not set. That wind is the deity that never sets.
Bṛhadāraṇyaka 1.5.23
अथैष श्लोको भवति
यतश्चोदेति सूर्योऽस्तं यत्र च गच्छतीति ।
प्राणाद्वा एष उदेति प्राणेऽस्तमेति ।
तं देवाश्चक्रिरे धर्मं स एवाद्य स उ श्व इति ।
यद्वा एतेऽमुर्ह्यध्रियन्त तदेवाप्यद्य कुर्वन्ति ।
तस्मादेकमेव व्रतं चरेत्प्राण्याच्चैवापान्याच्च ।
नेन्मा पाप्मा मृत्युराप्नवदिति ।
यद्यु चरेत्समापिपयिषेत्तेनो एतस्यै देवतायै सायुज्यं सलोकतां जयति ॥ १.५.२३ ॥
Here is a verse: whence the sun rises and where it goes down to set. From the breath indeed it rises, and in the breath it sets. The gods made it a rule: 'It is he today, and he tomorrow.' What these people did yesterday, they do today as well. Therefore one should keep to a single vow, of inhaling and of exhaling, so that evil and death may not reach him. And if one wishes to complete it, he wins union with that deity and a share in its world.