Upaniṣads · Bṛhadāraṇyaka 3.2
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Bṛhadāraṇyaka 3.2.1
(आर्तभागब्राह्मणं वा जारत्कारवब्राह्मणम्)
अथ हैनं जारत्कारव आर्तभागः पप्रच्छ ।
याज्ञवल्क्येति होवाच कति ग्रहाः कत्यतिग्रहा इति ।
अष्टौ ग्रहा अष्टावतिग्रहा इति ।
ये तेऽष्टौ ग्रहा अष्टावतिग्रहाः कतमे त इति ॥ ३.२.१ ॥
(The Ārtabhāga Brāhmaṇa, or the Jāratkārava Brāhmaṇa.) Then Jāratkārava Ārtabhāga asked him. Yājñavalkya said: "How many are the cups (graha), and how many the over-cups (atigraha)?" "Eight cups and eight over-cups." "Which are those eight cups and eight over-cups?"
Bṛhadāraṇyaka 3.2.2
प्राणो वै ग्रहः ।
सोऽपानेनातिग्रहेण गृहीतः ।
प्राणेन हि गन्धाञ्जिघ्रति ॥ ३.२.२ ॥
Breath (prāṇa) is the cup (graha). It is held by the over-cup, the downward breath (apāna). For it is by breath that one smells odours.
Bṛhadāraṇyaka 3.2.3
वाग्वै ग्रहः ।
स नाम्नातिग्रहेण गृहीतः ।
वाचा हि नामान्यभिवदति ॥ ३.२.३ ॥
Speech (vāk) is the cup (graha). It is held by the over-cup, the name (nāman). For it is by speech that one speaks names.
Bṛhadāraṇyaka 3.2.4
जिह्वा वै ग्रहः ।
स रसेनातिग्रहेण गृहीतः ।
जिह्वया हि रसान् विजानाति ॥ ३.२.४ ॥
The tongue is indeed a grasper. It is grasped by the over-grasper, taste (rasa), for it is by the tongue that one perceives tastes.
Bṛhadāraṇyaka 3.2.5
चक्षुर्वै ग्रहः ।
स रूपेणातिग्रहेण गृहीतः ।
चक्षुषा हि रूपाणि पश्यति ॥ ३.२.५ ॥
The eye is indeed a grasper. It is grasped by the over-grasper, form (rūpa), for it is by the eye that one sees forms.
Bṛhadāraṇyaka 3.2.6
श्रोत्रं वै ग्रहः ।
स शब्देनातिग्रहेण गृहीतः ।
श्रोत्रेण हि शब्दाञ्शृणोति ॥ ३.२.६ ॥
The ear is indeed a grasper. It is grasped by the over-grasper, sound (śabda), for it is by the ear that one hears sounds.
Bṛhadāraṇyaka 3.2.7
मनो वै ग्रहः ।
स कामेनातिग्रहेण गृहीतः ।
मनसा हि कामान् कामयते ॥ ३.२.७ ॥
The mind is indeed a grasper. It is grasped by the over-grasper, desire (kāma), for it is by the mind that one desires desires.
Bṛhadāraṇyaka 3.2.8
हस्तौ वै ग्रहः ।
स कर्मणातिग्रहेण गृहीतः ।
हस्ताभ्यां हि कर्म करोति ॥ ३.२.८ ॥
The hands are indeed the graspers (grahas). It is grasped by action, by the over-grasper (atigraha). For by the hands one performs action.
Bṛhadāraṇyaka 3.2.9
त्वग्वै ग्रहः ।
स स्पर्शेनातिग्रहेण गृहीतः ।
त्वचा हि स्पर्शान् वेदयत ।
इत्यष्टौ ग्रहा अष्टावतिग्रहाः ॥ ३.२.९ ॥
The skin is indeed a grasper (graha). It is grasped by touch, by the over-grasper (atigraha). For by the skin one perceives touches. Thus there are eight graspers and eight over-graspers.
Bṛhadāraṇyaka 3.2.10
याज्ञवल्क्येति होवाच यदिदं सर्वं मृत्योरन्नं का स्वित्सा देवता यस्या मृत्युरन्नमिति ।
अग्निर्वै मृत्युः सोऽपामन्नम् ।
अप पुनर्मृत्युं जयति ॥ ३.२.१० ॥
"Yājñavalkya!" he said, "all this that is food for death: what deity is it whose food is death?" "Fire, indeed, is death; it is the food of waters. One who knows this again conquers death."
Bṛhadāraṇyaka 3.2.11
याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियत उदस्मात्प्राणाः क्रामन्त्याहो नेति ।
नेति होवाच याज्ञवल्क्यः ।
अत्रैव समवनीयन्ते ।
स उच्छ्वयति ।
आध्मायति ।
आध्मातो मृतः शेते ॥ ३.२.११ ॥
"Yājñavalkya!" he said, "where this person dies, do the breaths depart from him, or not?" "No," said Yājñavalkya. "Here they are gathered together. He swells up, becomes inflated; inflated, the dead one lies."
Bṛhadāraṇyaka 3.2.12
याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियते ।
किमेनं न जहातीति ।
नामेति ।
अनन्तं वै नामानन्ता विश्वे देवाः ।
अनन्तमेव स तेन लोकं जयति ॥ ३.२.१२ ॥
Yājñavalkya said: When this person dies, what does not leave him? Name. Name is endless, and the all-gods are endless. By that he wins the endless world.
Bṛhadāraṇyaka 3.2.13
याज्ञवल्क्येति होवाच यत्रास्य पुरुषस्य मृतस्याग्निं वागप्येति वातं प्राणश्चक्षुरादित्यं मनश्चन्द्रं दिशः श्रोत्रं पृथिवीं शरीरमाकाशमात्मौषधीर्लोमानि वनस्पतीन् केशा अप्सु लोहितं च रेतश्च निधीयते क्वायं तदा पुरुषो भवतीति ।
आहर सौम्य हस्तम् आर्तभाग ।
आवामेवैतस्य वेदिष्यावो न नावेतत्सजन इति ।
तौ होत्क्रम्य मन्त्रयां चक्राते ।
तौ ह यदूचतुः कर्म हैव तदूचतुः ।
अथ ह यत्प्रशंसतुः कर्म हैव तत्प्रशशंसतुः ।
पुण्यो वै पुण्येन कर्मणा भवति पापः पापेनेति ।
ततो ह जारत्कारव आर्तभाग उपरराम ॥ ३.२.१३ ॥
Yājñavalkya said: When the speech of this dead person goes into fire, breath into wind, the eye into the sun, mind into the moon, the directions into the ear, the body into earth, the self into space, herbs and body-hairs into plants, head-hairs into waters, and blood and seed are placed away, where then is this person? Gentle Ārtabhāga, bring the hand. We two alone will know this; let it not be said before the people. The two went out and deliberated. What they spoke was indeed action, and what they praised was indeed action. By virtuous action one becomes virtuous, by sinful action sinful. Then Ārtabhāga, son of Jāratkāru, fell silent.