Chapter 1
21 verses
Section 11 verses
Section 21 verses
Section 37 verses
1सह नौ यशः। सह नौ ब्रह्मवर्चसम्। अथातः स्ँहिताया उपनिषदं व्याख्यास्यामः। पञ्चस्वधिकरणेषु। अधिलोकमधिज्यौतिषमधिविद्यमधिप्रजमध्यात्मम्। ता महास्ँहिता इत्याचक्षतेMay we both attain fame together. May spiritual preeminence be vouchsafed to both of us together.
Now, therefore, we shall state the meditation on juxtaposition through five categories – relating to the worlds, to the shining things, to knowledge, to progeny, and to the body. These they call the great juxtapositions. Now then, as regards the meditation on the worlds: The earth is the first letter. Heaven is the last letter. The sky is the meeting-place.
2अथाधिलोकम्। पृथिवी पूर्वरूपम्। द्यौरुत्तररूपम्। आकाशः सन्धिः। वायुः सन्धानम्। इत्यधिलोकम्– 1.3.4।। Vayu is the link. This is the meditation with regard to the worlds. Then follows the meditation with regard to the shining things. Fire is the first letter. The sun is the last letter. Water is the rallying point. Lightning is the link. This is the meditation with regard to the shining things. Then follows the meditation with regard to knowledge. The teacher is the first letter. The student is the last letter. Knowledge is the meeting-place. Instruction is the link. This is the meditation with regard to knowledge. Then follows the meditation with regard to knowledge. Then follows the meditation with regard to progeny. The mother is the first letter. The father is the last letter. The progeny is the focal point. Generation is the link. This is the meditation with regard to progeny. Then follows the meditation with regard to the (individual ) body. The lower jaw is the first letter. The upper jaw is the last letter. Speech is the meeting-place. The tongue is the link. This is the meditation with regard to the (individual) body. These are the great juxtapositions. Anyone who thus meditates on these great juxtapositions, as they are explained, becomes conjoined with progeny, animals, the splendour of holiness, edible food, and the heavenly world.
3अथाधिज्यौतिषम्। अग्निः पूर्वरूपम्। आदित्य उत्तररूपम् आपः सन्धिः। वैद्युतः सन्धानम्। इत्यधिज्यौतिषम्– 1.3.4।। Vayu is the link. This is the meditation with regard to the worlds. Then follows the meditation with regard to the shining things. Fire is the first letter. The sun is the last letter. Water is the rallying point. Lightning is the link. This is the meditation with regard to the shining things. Then follows the meditation with regard to knowledge. The teacher is the first letter. The student is the last letter. Knowledge is the meeting-place. Instruction is the link. This is the meditation with regard to knowledge. Then follows the meditation with regard to knowledge. Then follows the meditation with regard to progeny. The mother is the first letter. The father is the last letter. The progeny is the focal point. Generation is the link. This is the meditation with regard to progeny. Then follows the meditation with regard to the (individual ) body. The lower jaw is the first letter. The upper jaw is the last letter. Speech is the meeting-place. The tongue is the link. This is the meditation with regard to the (individual) body. These are the great juxtapositions. Anyone who thus meditates on these great juxtapositions, as they are explained, becomes conjoined with progeny, animals, the splendour of holiness, edible food, and the heavenly world.
4अथाधिविद्यम्। आचार्यः पूर्वरूपम्। अन्तेवास्युत्तररूपम्। विद्या सन्धिः। प्रवचन्ँसन्धानम्। इत्यधिविद्यम्– 1.3.4।। Vayu is the link. This is the meditation with regard to the worlds. Then follows the meditation with regard to the shining things. Fire is the first letter. The sun is the last letter. Water is the rallying point. Lightning is the link. This is the meditation with regard to the shining things. Then follows the meditation with regard to knowledge. The teacher is the first letter. The student is the last letter. Knowledge is the meeting-place. Instruction is the link. This is the meditation with regard to knowledge. Then follows the meditation with regard to knowledge. Then follows the meditation with regard to progeny. The mother is the first letter. The father is the last letter. The progeny is the focal point. Generation is the link. This is the meditation with regard to progeny. Then follows the meditation with regard to the (individual ) body. The lower jaw is the first letter. The upper jaw is the last letter. Speech is the meeting-place. The tongue is the link. This is the meditation with regard to the (individual) body. These are the great juxtapositions. Anyone who thus meditates on these great juxtapositions, as they are explained, becomes conjoined with progeny, animals, the splendour of holiness, edible food, and the heavenly world.
5अथाधिप्रजम्। माता पूर्वरूपम्। पितोत्तररूपम्। प्रजा सन्धिः। प्रजनन्ँसन्धानम्। इत्यधिप्रजम्
6अथाध्यात्मम्। अधरा हनुः पूर्वरूपम्। उत्तरा हनुरुत्तररूपम्। वाक् सन्धिः। जिह्वा सन्धानम्। इत्यध्यात्मम्। इतीमा महासँ् हिताः
7य एवमेता महास्ँहिता व्याख्याता वेद। संधीयते प्रजया पशुभिः। ब्रह्मवर्चसेनान्नाद्येन सुवर्ग्येण लोकेन। (संधिराचार्यः पूर्वरूपमित्यधिप्रजं लोकेन)
Section 42 verses
1यश्छन्दसामृषभो विश्वरूपः। छन्दोभ्योऽध्यमृतात्संबभूव। स मेन्द्रो मेधया स्पृणोतु। अमृतस्य देवधारणो भूयासम्। शरीरं मे विचर्षणम्। जिह्वा मे मधुमत्तमा। कर्णाभ्यां भूरि विश्रुवम्। ब्रह्मणः कोशोऽसि मेधया पिहितः। श्रुतं मे गोपाय– 1.4.2।। The Om that is preeminent in the Vedas, that pervades all words, and that emerged from the immortal Vedas as their intessence, may he who is Indra (i.e. Om) gratify me with intelligence. O Lord, may I be the receptacle of immortality. May my body be fit; my tongue be surpassingly sweet; may I hear much through the ears. You are the sheath of Brahman; you are covered by (worldly) wisdom. Protect what I have heard. Then vouchsafe to me who am her (i.e. Prosperity’s) own, that Prosperity which brings, increases, and accomplishes ickly for me clothes, cattle, food, and drink for ever, and which is associated with furry and other animals. Svaha. May the Brahmacarins (i.e. students) come to me from all sides. Svaha. May the Brahmacarins come to me in various ways. Svaha. May the Brahmacarins come to me in the proper way. Svaha. May the Brahmacarins have physical self-control. Svaha. May the Brahmacarins have mental self-control. Svaha.
2आवहन्ती वितन्वाना। कुर्वाणाऽचीरमात्मनः वासा्ँसि मम गावश्च। अन्नपाने च सर्वदा। ततो मे श्रियमावह। लोमशां पशुभिः सह स्वाहा। आमायन्तु ब्रह्मचारिणः स्वाहा। विमायन्तु ब्रह्मचारिणः स्वाहा। प्रमायन्तु ब्रह्मचारिणः स्वाहा। दमायन्तु ब्रह्मचारिणः स्वाहा। शमायन्तु ब्रह्मचारिणः स्वाहा। यशो जनेऽसानि स्वाहा।श्रेयान् वस्यसोऽसानि स्वाहा। तं त्वा भग प्रविशानि स्वाहा। स मा भग प्रविश स्वाहा। तस्मिन् सहस्रशाखे। निभगाहं त्वयि मृजे स्वाहा। यथापः प्रवता यान्ति। यथा मास अहर्जरम्। एवं मां ब्रह्मचारिणः। धातरायन्तु सर्वतः स्वाहा। प्रतिवेशोऽसि प्र मा भाहि प्र मा पद्यस्व। वितन्वाना शमायन्तु ब्रह्मचारिणः स्वाहा। (धातरायन्तु सर्वतः स्वाहैके च)– 1.4.2।। The Om that is preeminent in the Vedas, that pervades all words, and that emerged from the immortal Vedas as their intessence, may he who is Indra (i.e. Om) gratify me with intelligence. O Lord, may I be the receptacle of immortality. May my body be fit; my tongue be surpassingly sweet; may I hear much through the ears. You are the sheath of Brahman; you are covered by (worldly) wisdom. Protect what I have heard. Then vouchsafe to me who am her (i.e. Prosperity’s) own, that Prosperity which brings, increases, and accomplishes ickly for me clothes, cattle, food, and drink for ever, and which is associated with furry and other animals. Svaha. May the Brahmacarins (i.e. students) come to me from all sides. Svaha. May the Brahmacarins come to me in various ways. Svaha. May the Brahmacarins come to me in the proper way. Svaha. May the Brahmacarins have physical self-control. Svaha. May the Brahmacarins have mental self-control. Svaha.
Section 53 verses
1भूर्भुवः सुवरिति वा एतास्तिस्रो व्याहृतयः। तासामुह स्मैतां चतुर्थीम्। महाचमस्यः प्रवेदयते। मह इति। तद्ब्रह्म। सह आत्मा। अङ्गान्यन्या देवताः। भूरिति वा अयं लोकः। भुव इत्यन्तरिक्षम्। सुवरित्यसौ लोकः। मह इत्यादित्यः। आदित्येन वाव सर्वे लोका महीयन्ते। भूरिति वा अग्निः। भुव इति वायुः। सुवरित्यादित्यः। मह इति चन्द्रमाः। चन्द्रमसा वाव सर्वाणि ज्योती्ँषि महीयन्ते। भूरिति वा ऋचः। भुव इति सामानि। सुवरिति यजू्ँषि। मह इति ब्रह्म। ब्रह्मणा वाव सर्वे वेदा महीयन्ते। भूरिति वै प्राणः। भुव इत्यपानः। सुवरिति व्यानः। मह इत्यन्नम्। अन्नेन वावा सर्वे प्राणा महीयन्ते। ता वा एताश्चतस्रश्चतुर्धा। चतस्रश्चतस्रो व्याहृतयः। ता यो वेद। स वेद ब्रह्म। सर्वेऽस्मै देवाः बलिमावाहन्ति।।1.5.1--1.5.3।।– 1.5.2।। Bhuh, Bhuvah, Suvah – these three indeed are the Vyahrtis. Of them Mahacamasya knew a fourth one – Maha by name. It is Brahman; it is the Self. The other gods are the limbs. Bhuh indeed is this world. Bhuvah is the intermediate space. Suvah is the other world. Maha is the sun; through the sun, indeed, do all the worlds flourish. Bhuh indeed is the fire. Bhuvah is the air. Suvah is the sun. Maha is the moon; through the moon, indeed, all the luminaries flourish. Bhuh indeed is the Rg-Veda. Bhuvah is the Sama-Veda. Suvah is the Yajur-Veda.
2भूर्भुवः सुवरिति वा एतास्तिस्रो व्याहृतयः। तासामुह स्मैतां चतुर्थीम्। महाचमस्यः प्रवेदयते। मह इति। तद्ब्रह्म। सह आत्मा। अङ्गान्यन्या देवताः। भूरिति वा अयं लोकः। भुव इत्यन्तरिक्षम्। सुवरित्यसौ लोकः। मह इत्यादित्यः। आदित्येन वाव सर्वे लोका महीयन्ते। भूरिति वा अग्निः। भुव इति वायुः। सुवरित्यादित्यः। मह इति चन्द्रमाः। चन्द्रमसा वाव सर्वाणि ज्योती्ँषि महीयन्ते। भूरिति वा ऋचः। भुव इति सामानि। सुवरिति यजू्ँषि। मह इति ब्रह्म। ब्रह्मणा वाव सर्वे वेदा महीयन्ते। भूरिति वै प्राणः। भुव इत्यपानः। सुवरिति व्यानः। मह इत्यन्नम्। अन्नेन वावा सर्वे प्राणा महीयन्ते। ता वा एताश्चतस्रश्चतुर्धा। चतस्रश्चतस्रो व्याहृतयः। ता यो वेद। स वेद ब्रह्म। सर्वेऽस्मै देवाः बलिमावाहन्ति।।1.5.1--1.5.3।।– 1.5.2।।।। Bhuh, Bhuvah, Suvah – these three indeed are the Vyahrtis. Of them Mahacamasya knew a fourth one – Maha by name. It is Brahman; it is the Self. The other gods are the limbs. Bhuh indeed is this world. Bhuvah is the intermediate space. Suvah is the other world. Maha is the sun; through the sun, indeed, do all the worlds flourish. Bhuh indeed is the fire. Bhuvah is the air. Suvah is the sun. Maha is the moon; through the moon, indeed, all the luminaries flourish. Bhuh indeed is the Rg-Veda. Bhuvah is the Sama-Veda. Suvah is the Yajur-Veda.
3भूर्भुवः सुवरिति वा एतास्तिस्रो व्याहृतयः। तासामुह स्मैतां चतुर्थीम्। महाचमस्यः प्रवेदयते। मह इति। तद्ब्रह्म। सह आत्मा। अङ्गान्यन्या देवताः। भूरिति वा अयं लोकः। भुव इत्यन्तरिक्षम्। सुवरित्यसौ लोकः। मह इत्यादित्यः। आदित्येन वाव सर्वे लोका महीयन्ते। भूरिति वा अग्निः। भुव इति वायुः। सुवरित्यादित्यः। मह इति चन्द्रमाः। चन्द्रमसा वाव सर्वाणि ज्योती्ँषि महीयन्ते। भूरिति वा ऋचः। भुव इति सामानि। सुवरिति यजू्ँषि। मह इति ब्रह्म। ब्रह्मणा वाव सर्वे वेदा महीयन्ते। भूरिति वै प्राणः। भुव इत्यपानः। सुवरिति व्यानः। मह इत्यन्नम्। अन्नेन वावा सर्वे प्राणा महीयन्ते। ता वा एताश्चतस्रश्चतुर्धा। चतस्रश्चतस्रो व्याहृतयः। ता यो वेद। स वेद ब्रह्म। सर्वेऽस्मै देवाः बलिमावाहन्ति।।1.5.1--1.5.3।।Maha is Brahman (i.e. Om), for by Brahman (Om), indeed, are all the Vedas nourished. Bhuh, indeed is prana; Bhuvah is apana; Suvah is vyana; Maha is food; for by food, indeed, are all the vital forces nourished. These, then, that are four are (each) fourfold. The Vyahrtis are divided into four groups of four (each). He who knows these knows Brahman. All the gods carry presents to him.
Section 62 verses
1स य एषोऽन्तर्हृदय आकाशः। तस्मिन्नयं पुरुषो मनोमयः। अमृतो हिरण्मयः। अन्तरेण तालुके। य एष स्तन इवावलम्बते। सेन्द्रयोनिः। य त्रासौ केशान्तो विवर्तते। व्यपोह्य शीर्षकपाले। भूरित्यग्नौ प्रतितिष्ठति। भुव इति वायौ। सुवरित्यादित्ये। मह इति ब्रह्मणि आप्नोति स्वाराज्यम्। आप्नोति मनसस्पतिम्। वाक्पतिश्चक्षुष्पतिः। श्रोत्रपतिर्विज्ञानपतिः। एतत्ततो भवति। आकाश शरीरं ब्रह्म। सत्यात्म प्राणारामं मन आनन्दम्। शान्ति समृद्धममृतम्। इति प्राचीन योग्योपास्स्व।।1.6.1--1.6.2।।– 1.6.2।। In the space that there is in the heart, is this Person who is realizable through knowledge, and who is immortal and effulgent. This thing that hangs down between the palates like a teat – that is the path of Brahman. Reaching where the hairs part, it passes out by separating the skulls. (Passing out through that path, a man) becomes established in Fire which is (the Vyahrti) Bhuh; he becomes established in Air which is (the Vyahrti) Bhuvah; in the sun which is (the Vyahrti) Suvah: in Brahman which is (the Vyahrti) Mahah. He gets sovereignty; he attains the lord of the mind; he becomes the ruler of speech, the ruler of eyes, the ruler of ears, the ruler of knowledge. Over and above all these he becomes Brahman which is embodied in akasa, which is identified with the gross and the subtle and has truth as Its real nature, which revels in the vital forces, under whose possession the mind is a source of bliss, which is enriched with peace and is immortal. Thus, O Prancinayogya, you worship.
2स य एषोऽन्तर्हृदय आकाशः। तस्मिन्नयं पुरुषो मनोमयः। अमृतो हिरण्मयः। अन्तरेण तालुके। य एष स्तन इवावलम्बते। सेन्द्रयोनिः। य त्रासौ केशान्तो विवर्तते। व्यपोह्य शीर्षकपाले। भूरित्यग्नौ प्रतितिष्ठति। भुव इति वायौ। सुवरित्यादित्ये। मह इति ब्रह्मणि आप्नोति स्वाराज्यम्। आप्नोति मनसस्पतिम्। वाक्पतिश्चक्षुष्पतिः। श्रोत्रपतिर्विज्ञानपतिः। एतत्ततो भवति। आकाश शरीरं ब्रह्म। सत्यात्म प्राणारामं मन आनन्दम्। शान्ति समृद्धममृतम्। इति प्राचीन योग्योपास्स्व।।1.6.1--1.6.2।।– 1.6.2।। In the space that there is in the heart, is this Person who is realizable through knowledge, and who is immortal and effulgent. This thing that hangs down between the palates like a teat – that is the path of Brahman. Reaching where the hairs part, it passes out by separating the skulls. (Passing out through that path, a man) becomes established in Fire which is (the Vyahrti) Bhuh; he becomes established in Air which is (the Vyahrti) Bhuvah; in the sun which is (the Vyahrti) Suvah: in Brahman which is (the Vyahrti) Mahah. He gets sovereignty; he attains the lord of the mind; he becomes the ruler of speech, the ruler of eyes, the ruler of ears, the ruler of knowledge. Over and above all these he becomes Brahman which is embodied in akasa, which is identified with the gross and the subtle and has truth as Its real nature, which revels in the vital forces, under whose possession the mind is a source of bliss, which is enriched with peace and is immortal. Thus, O Prancinayogya, you worship.
