IV-1: Then the grandson of Surya, born of the family of Garga, asked him, "O adorable sir, which are the organs that go to sleep in this person? Which keep awake in him? Which is the deity who experiences dream? To whom occurs this happiness? In whom do all get merged?
अब गर्गगोत्रीय सौर्यायणी ने उनसे पूछा - भगवन् इस पुरुष में कौन सोता है ? कौन जागता है ? कौन यह देवता स्वप्नों को देखता है ? यह सुख किसके द्वारा अनुभव होता है ? यह सब किसमें समानरूप से प्रतिष्ठित रहता है ? ॥१॥
तस्मै स होवच । यथ गार्ग्य मरीचयोऽर्कस्यास्तं गच्छतः सर्वा एतस्मिंस्तेजोमण्डल एकीभवन्ति । ताः पुनः पुनरुदयतः प्रचरन्त्येवं ह वै तत् सर्वं परे देवे मनस्येकीभवति तेन तर्ह्येष पुरुषो न शृणोति न पश्यति न जिघ्रति न रसयते न स्पृशते नाभिवदते नादत्ते नानन्दयते न विसृजते नेयायते स्वपितीत्याचक्षते ॥२॥
IV-2: To him he said, O Gargya, just as all the rays of the setting sun become unified in this orb of light, and they disperse from the sun as it rises up again, similarly all that becomes unified in the high deity, the mind. Hence this person does not then hear, does not see, does not smell, does not taste, does not touch, does not speak, does not grasp, does not enjoy, does not eject, does not move. People say, "He is sleeping."
वे उससे बोले - हे गार्ग्य ! जिस प्रकार अस्त होते हुए सूर्य की किरणें उस तेजोमण्डल में ही एकत्रित हो जाती हैं तथा उसके उदय होने पर पुनः फैल जाती हैं । उसी प्रकार ये सभी इन्द्रियाँ उस परदेव मन में एकीभाव को प्राप्त हो जाती हैं । उस समय वह पुरुष न सुनता है, न देखता है, न सूँघता है, न स्वाद लेता है, न स्पर्श करता है, न बोलता है, न ग्रहण करता है, न आनन्दित होता है, न मलोत्सर्ग करता है, न ही कोई चेष्टा करता है । तब उसे ‘सो रहा है’ ऐसा कहते हैं ॥२॥
प्राणाग्रय एवैतस्मिन् पुरे जाग्रति । गार्हपत्यो ह वा एषोऽपानो व्यानोऽन्वाहार्यपचनो यद्गार्हपत्यात् प्रणीयते प्रणयनादाहवनीयः प्राणः ॥३॥
IV-3: It is the fires (i.e. the functions resembling fire) of Prana that really keep awake in this city of the body. That which is this Apana really resembles the Garhapatya fire, Vyana resembles the fire, Anvaharyapacana. Since the Ahavaniya fire is obtained from Garhapatya, which is the former's source of extraction, therefore Prana conforms to Ahavaniya (because of its issuing out of Apana).
इस शरीररूपी नगर में प्राणाग्नियाँ ही जागती रहती हैं । यह अपान ही गार्हपत्य अग्नि है । व्यान अन्वाहार्य पचन अग्नि है । गार्हपत्य अग्नि के द्वारा ही प्रणयन के लिए वह आहवनीय प्राण ले जाया जाता है ॥३॥
यदुच्छ्वासनिःश्वासावेतावाहुती समं नयतीति स समानः । मनो ह वाव यजमानः । इष्टफलमेवोदानः । स एनं यजमानमहरहर्ब्रह्म गमयति ॥४॥
IV-4: Samana is the priest called Hota, because it strikes a balance between exhalation and inhalation which are but (comparable to) two oblations. The mind is verily the sacrificer. The desired fruit Udana, which leads this sacrificer every day to Brahman.
उच्छ्वास और निःश्वास ये दोनों ही आहुतियाँ हैं । आहुति को समभाव से पहुँचाने वाला समान है । यह मन ही यजमान है । इष्टफल ही उदान है । यह उदान ही इस यजमान को नित्यप्रति ब्रह्म के समीप ले जाता है ॥४॥
अत्रैष देवः स्वप्ने महिमानमनुभवति । यद्दृष्टं दृष्टमनुपश्यति श्रुतं श्रुतमेवार्थमनुशृणोति देशदिगन्तरैश्च प्रत्यनुभूतं पुनः पुनः प्रत्यनुभवति दृष्टं चादृष्टं च श्रुतं चाश्रुतं चानुभूतं चाननुभूतं च स्च्चासच्च सर्वं पश्यति सर्वः पस्यति ॥५॥
IV-5: In this dream state this deity (i.e. the mind) experiences greatness. Whatever was seen, it sees again; whatever was heard, it hears again; whatever was perceived in the different places and directions, it experiences again and again; it perceives all by becoming all that was seen or not seen, heard or not heard, perceived or not perceived, and whatever is real or unreal.
इस स्वप्नावस्था में यह देव् अपनी महिमा का अनुभव करता है । देखे-देखे हुए को पुनः देखता है । सुनी-सुनी बातों को पुनः सुनता है । देश-दिशाओं में अनुभव किये हुए को पुनः-पुनः अनुभव करता है । देखे हुए, न देखे हुए को, सुने हुए, न सुने हुए को, अनुभव किये हुए और न अनुभव किये हुए को भी, सत् और असत् - सबको देखता है और सर्वरूप होकर भी देखता है ॥५॥
स यदा तेजसाऽभिभूतो भवति । अत्रैष देवः स्वप्नान्न पश्यत्यथ यदैतस्मिञ्शरीर एतत्सुखं भवति ॥६॥
IV-6: When that deity, (the mind), becomes overwhelmed by (solar) rays (called bile), then in this state the deity does not see dreams. Then, all that time, there occurs this kind of happiness in this body.
जब मन तेज से अभिभूत हो जाता है, तब यह देव स्वप्न नहीं देखता । उस समय इस शरीर में वह सुख को प्राप्त होता है ॥६॥
स यथा सोभ्य वयांसि वसोवृक्षं सम्प्रतिष्ठन्ते । एवं ह वै तत् सर्वं पर आत्मनि सम्प्रतिष्ठते ॥७॥
IV-7: To illustrate the point: As the birds, O good looking one, proceed towards the tree that provides lodging, just so all these proceed to the supreme Self.
हे सौम्य ! जिस प्रकार पक्षी अपने निवास वृक्ष पर जाकर बैठते हैं । उसी प्रकार वे सब भी उस श्रेष्ठ आत्मा में स्थित हो जाते है ॥७॥
पृथिवी च पृथिवीमात्रा चापश्चापोमात्रा च तेजश्च तेजोमात्रा च वायुश्च वायुमात्रा चाकाशश्चाकाशमात्रा च चक्षुश्च द्रष्टव्यं च श्रोत्रं च श्रोतव्यं च ग्राणं च घ्रातव्यं च रसश्च रसयितव्यं च त्वक्च स्पर्शयितव्यं च वाक्च वक्तव्यं च हस्तौ चादातव्यं चोपस्थश्चानन्दयितव्यं च पायुश्च विसर्जयितव्यं च यादौ च गन्तव्यं च मनश्च मन्तव्यं च बुद्धिश्च बोद्धिव्यं चाहङ्कारश्चाहङ्कर्तव्यं च चित्तं च चेतयितव्यं च तेजश्च विद्योतयितव्यं च प्राणश्च विद्यारयितव्यं च ॥८॥
IV-8: Earth and the rudiment of earth, water and the rudiment of water, fire and the rudiment of fire, space and the rudiment of space, the organ and object of vision, the organ and object of hearing, the organ and object of smell, the organ and object of taste, the organ and object of touch, the organ and content of speech, the hands and the object grasped, sex and enjoyment, the organ of excretion and the excreta, the feet and the space trodden, the mind and the content of thought, understanding and the content of understanding, egoism and the content of egoism, awareness and the content of awareness, the shining skin and the object revealed by that, Prana and all that has to be held by Prana.
पृथ्वी, जल, अग्नि, वायु, आकाश और उनके तन्मात्र - गन्ध, रस, रूप, स्पर्श, शब्द भी । चक्षु, श्रोत्र, घ्राण, रसना, त्वचा और इनसे सम्बन्धित विषय भी । वाक्, हस्त, उपस्थ, पायु, पाद और इनसे सम्बन्धित क्रियाएँ भी । मन, बुद्धि, अहंकार, चित्त, तेज और उनसे सम्बन्धित विषय भी । प्राण और प्राण द्वारा धारणीय भी ॥८॥
एष हि द्रष्ट स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता विज्ञानात्मा पुरुषः । स परेऽक्षर आत्मनि सम्प्रतिष्ठते ॥९॥
IV-9: And this one is the seer, feeler, hearer, smeller, taster, thinker, ascertainer, doer - the Purusha (pervading the body and senses), that is a knower by nature. This becomes wholly established in the supreme, immutable Self.
यही द्रष्टा, स्पृष्टा, श्रोता, घ्राता, रसयिता, मन्ता, बोद्धा, कर्ता और विज्ञानात्मा पुरुष है । वह पर-अक्षर आत्मा में सम्यक प्रकार से स्थित हो जाता है ॥९॥
परमेवाक्षरं प्रतिपद्यते स यो ह वै तदच्छायमशरीरम्लोहितं शुभ्रमक्षरं वेदयते यस्तु सोम्य । स सर्वज्ञः सर्वो भवति । तदेष श्लोकः ॥१०॥
IV-10: He who realises that shadowless, bodiless, colorless, pure, Immutable attains the supreme Immutable Itself. O amiable one, he, again, who realises, becomes omniscient and all. Illustrative of this there occurs this verse:
उस छायारहित, अशरीरी, अलोहित, शुभ्र, अक्षर, को जो पुरुष जानता है वह उस पर-अक्षर को ही प्राप्त हो जाता है । हे सौम्य ! वह सर्वज्ञ और सर्वरूप हो जाता है । ऐसा यह श्लोक है ॥१०॥
विज्ञानात्मा सह देवैश्च सर्वैः प्राणा भुतानि सम्प्रतिष्ठन्ति यत्र तदक्षरं वेदयते यस्तु सोम्य स सर्वज्ञः सर्वमेवाविवेशेति ॥११॥
IV-11: O amiable one, he becomes all-knowing and enters into all, who knows that Immutable wherein merges the cognising Self - (the Purusha who is naturally a knower) - as also do the organs and the elements together with all the deities.
हे सौम्य ! जिसमें विज्ञानस्वरूप आत्मा सहित समस्त देव, प्राण और भूत सम्यक प्रकार से प्रतिष्ठित होते हैं, उस अविनाशी को जो जान लेता है वह सर्वज्ञ, सर्वस्वरूप में ही प्रवेश कर जाता है ॥११॥
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