Wished by whom is the mind directed to fall? Directed by whom does the foremost vital air move? By whom is wished this speech which the people utter? Who is the radiant being that unites the eye and the ear (with their objects)? [1]
किसकी इच्छा से प्रेरित होकर मन गिरता है । किसके द्वारा नियुक्त होकर वह श्रेष्ठ प्रथम प्राण चलता है । किसकी इच्छा से इस वाणी द्वारा बोलता है । कौन देव चक्षु और श्रोत्र को नियुक्त करता है ॥१॥
श्रोत्रस्य श्रोत्रं मनसो मनो यत् वाचः ह वाचम् स उ प्राणस्य प्राणः । चक्षुषः चक्षुः अतिमुच्य धीराः प्रेत्य अस्मात् लोकात् अमृताः भवन्ति ॥२॥
Because He is the ear of the ear, the mind of the mind, the speech of speech, the vital air of the vital air, and the eye of the eye, the wise, freeing themselves (from the identity with the senses) and renouncing the world, become immortal. [2]
जो श्रोत्र का भी श्रोत्र है । मन का भी मन है । वाणी का भी वाणी है । वही प्राण का भी प्राण है और चक्षु का भी चक्षु है । धीर पुरुष उसे जानकर, जीवन्मुक्त होकर, इस लोक से जाकर जन्म-मृत्यु से रहित हो जाते हैं ॥२॥
न तत्र चक्षुः गच्छति न वाक् गच्छति नो मनो न विद्मो न विजानीमो यथा एतत् अनुशिष्यात् अन्यत् एव तत् विदितात् अथो अविदितात् अधि । इति शुश्रुम पूर्वेषां ये नः तत् व्याचचक्षिरे ॥३॥
The eye does not reach there, nor speech, nor mind, nor do we know (Its nature). Therefore we don't know how to impart instruction (about It). Distinct indeed is That from the known and distinct from the unknown. Thus have we heard from the ancients who expounded It to us. [3]
न वहाँ चक्षु पहुँच सकता है । न वाणी जा सकती है । न मन ही पहुँच सकता है । न बुद्धि से जान सकते है । न औरों से सुनकर । उसे कैसे बतलाया जाय । वह विदित से भी परे है और अविदित से भी परे है । ऐसा ही हमने अपने पूर्व पुरुषों से सुना है । जिन्होंने हमारे प्रति उसकी व्याख्या की थी ॥३॥
यत् वाचा अनभ्युदितम् येन वाक् अभ्युद्यते । तत् एव बृह्म त्वं विद्धि न इदम् यत् इदम् उपासते ॥४॥
That which is not uttered by speech, that by which the word is expressed, know That alone to be Brahman, and not this (non-Brahman) which is being worshipped. [4]
जो वाणी से प्रकाशित नहीँ है, अपितु जिससे वाणी प्रकाशित होती है । उसी को तुम ब्रह्म जानो । उसे नहीं, जिसकी यह लोक उपासना करता है ॥४॥
यत् मनसा न मनुते येन आहुः मनो मतम् । तत् एव बृह्म त्वं विद्धि न इदम् यत् इदम् उपासते ॥५॥
That which one does not think with the mind, that by which, they say, the mind is thought, know That alone to be Brahman, and not this (non-Brahman) which is being worshipped. [5]
जिसे मन द्वारा मनन नहीं किया जा सकता, अपितु मन जिससे मनन करता हुआ जाना जाता है । उसी को तुम ब्रह्म जानो । उसे नहीं, जिसकी यह लोक उपासना करता है ॥५॥
यत् चक्षुषा न पश्यति येन चक्षूँषि पश्यति । तत् एव बृह्म त्वं विद्धि न इदम् यत् इदम् उपासते ॥६॥
That which man does not see with the eye, that by which man sees the activities of the eye, know That alone to be Brahman, and not this (non-Brahman) which is being worshiped. [6]
जिसे चक्षु के द्वारा नहीं देखा जा सकता, अपितु जिससे चक्षु देखता है । उसी को तुम ब्रह्म जानो । उसे नहीं, जिसकी यह लोक उपासना करता है ॥६॥
यत् श्रोत्रेण न श्रणोति येन श्रोत्रम् इदम् श्रुतम् । तत् एव बृह्म त्वं विद्धि न इदम् यत् इदम् उपासते ॥७॥
That which man does not hear with the ear, that by which man hears the ear's hearing, know That alone to be Brahman, and not this (non-Brahman) which is being worshiped. [7]
जिसे श्रोत्र के द्वारा नहीं सुना जा सकता, अपितु श्रोत्र जिससे सुनता है । उसी को तुम ब्रह्म जानो । उसे नहीं जिसकी यह लोक उपासना करता है ॥७॥
यत् प्राणेन न प्राणिति येन प्राणः प्रणीयते । तत् एव बृह्म त्वं विद्धि न इदम् यत् इदम् उपासते ॥८॥
That which man does not smell with the organ of smell, that by which the organ of smell is attracted towards its objects, know That alone to be Brahman, and not this (non-Brahman) which is being worshiped. [8]
जो प्राण के द्वारा प्राणित नहीं है, अपितु प्राण जिससे प्राणित होता है । उसी को तुम ब्रह्म जानो । उसे नहीं जिसकी यह लोक उपासना करता है ॥८॥
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