Brihadaranyaka Upanishad
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अध्याय 2 / 47

Adhyāya 1 · Brāhmaṇa 2

7 श्लोक

पूर्ण अध्याय पाठ7 श्लोक

अध्याय 2

श्लोक 1.2.1

नैवेह किंचनाग्र आसीन् मृत्युनैवेदमावृतमासीदशनाययाऽशनाया हि मृत्युस्तन्मनोऽकुरुताऽऽत्मन्वी स्यामिति ।सोऽर्चन्नचरत् तस्यार्चत आपोऽजायन्तार्चते वै मे कमभूदिति ।तदेवार्क्यस्यार्कत्वम् ।कँ ह वा अस्मै भवति य एवमेतदर्कस्यार्कत्वं वेद

naiveha kiṃcanāgra āsīn mṛtyunaivedamāvṛtamāsīdaśanāyayā'śanāyā hi mṛtyustanmano'kurutā''tmanvī syāmiti | so'rcannacarat tasyārcata āpo'jāyantārcate vai me kamabhūditi | tadevārkyasyārkatvam | kam̐ ha vā asmai bhavati ya evametadarkasyārkatvaṃ veda

English

In the beginning there was nothing (to be perceived) here whatsoever. By Death indeed all this was concealed,--by hunger; for death is hunger. Death (the first being) thought, 'Let me have a body.' Then he moved about, worshipping. From him thus worshipping water was produced. And he said: 'Verily, there appeared to me, while I worshipped (arkate), water (ka).' This is why water is called ar-ka . Surely there is water (or pleasure) for him who thus knows the reason why water is called arka.

अध्याय 2

श्लोक 1.2.2

आपो वा अर्क तद्यदपाँ शर आसीत् तत्समहन्यत ।सा पृथिव्यभवत् तस्यामश्राम्यत् तस्य श्रान्तस्य तप्तस्य तेजो रसो निरवर्तताग्निः

āpo vā arka tadyadapām̐ śara āsīt tatsamahanyata | sā pṛthivyabhavat tasyāmaśrāmyat tasya śrāntasya taptasya tejo raso niravartatāgniḥ

English

Verily water is arka. And what was there as the froth of the water, that was hardened, and became the earth. On that earth he (Death) rested, and from him, thus resting and heated, Agni (Virâg) proceeded, full of light.

अध्याय 2

श्लोक 1.2.3

स त्रेधाऽऽत्मानं व्यकुरुताऽऽदित्यं तृतीयं वायुं तृतीयँ ।स एष प्राणस्त्रेधा विहितस्तस्य प्राची दिक्षिरोऽसौ चासौ चेर्माव अथास्य प्रतीची दिक्पुच्छमसौ चासौ च सक्थ्यौ दक्षिणा चोदीची च पार्श्वे द्यौः पृष्ठमन्तरिक्षमुदरमियमुरः स एषोऽप्सु प्रतिष्ठितो यत्र क्व चैति तदेव प्रतितिष्ठत्येवं विद्वान्

sa tredhā''tmānaṃ vyakurutā''dityaṃ tṛtīyaṃ vāyuṃ tṛtīyam̐ | sa eṣa prāṇastredhā vihitastasya prācī dikṣiro'sau cāsau cermāva athāsya pratīcī dikpucchamasau cāsau ca sakthyau dakṣiṇā codīcī ca pārśve dyauḥ pṛṣṭhamantarikṣamudaramiyamuraḥ sa eṣo'psu pratiṣṭhito yatra kva caiti tadeva pratitiṣṭhatyevaṃ vidvān

English

That being divided itself threefold, Âditya (the sun) as the third, and Vâyu (the air) as the third . That spirit (prâna) became threefold. The head was the Eastern quarter, and the arms this and that quarter (i. e. the N. E. and S. E., on the left and right sides). Then the tail was the Western quarter, and the two legs this and that quarter (i. e. the N. W. and S. W.) The sides were the Southern and Northern quarters, the back heaven, the belly the sky, the dust the earth. Thus he (Mrityu, as arka) stands firm in the water, and he who knows this stands firm wherever he goes.

अध्याय 2

श्लोक 1.2.4

सोऽकामयत द्वितीयो म आत्मा जायेतेति ।स मनसा वाचं मिथुनँ समभवदशनाया मृत्युस्तद्यद्रेत आसीत् स संवत्सरोऽभवन् न ह पुरा ततः संवत्सर आस ।तमेतावन्तं कालमबिभर्यावान्संवत्सरस्तमेतावतः कालस्य परस्तादसृजत ।तं जातमभिव्याददात् स भाणकरोत् सैव वागभवत्

so'kāmayata dvitīyo ma ātmā jāyeteti | sa manasā vācaṃ mithunam̐ samabhavadaśanāyā mṛtyustadyadreta āsīt sa saṃvatsaro'bhavan na ha purā tataḥ saṃvatsara āsa | tametāvantaṃ kālamabibharyāvānsaṃvatsarastametāvataḥ kālasya parastādasṛjata | taṃ jātamabhivyādadāt sa bhāṇakarot saiva vāgabhavat

English

He desired , 'Let a second body be born of me,' and he (Death or Hunger) embraced Speech in his mind. Then the seed became the year. Before that time there was no year. Speech bore him so long as a year, and after that time sent him forth. Then when he was born, he (Death) opened his mouth, as if to swallow him. He cried Bhân! and that became speech .

अध्याय 2

श्लोक 1.2.5

स ऐक्षत यदि वा इममभिमँस्ये कनीयोऽन्नं करिष्य इति ।स तया वाचा तेनाऽऽत्मनेदँ सर्वमसृजत यदिदं किञ्चर्चो यजूँषि सामानि छन्दाँसि यज्ञान् प्रजाः पशून् स यद्यदेवासृजत तत्तदत्तुमध्रियत ।सर्वं वा अत्तीति तददितेरदितित्वँ ।सर्वस्यैतस्यात्ता भवति सर्वमस्यान्नं भवति य एवमेतददितेरदितित्वं वेद

sa aikṣata yadi vā imamabhimam̐sye kanīyo'nnaṃ kariṣya iti | sa tayā vācā tenā''tmanedam̐ sarvamasṛjata yadidaṃ kiñcarco yajūm̐ṣi sāmāni chandām̐si yajñān prajāḥ paśūn sa yadyadevāsṛjata tattadattumadhriyata | sarvaṃ vā attīti tadaditeradititvam̐ | sarvasyaitasyāttā bhavati sarvamasyānnaṃ bhavati ya evametadaditeradititvaṃ veda

English

He thought, 'If I kill him, I shall have but little food.' He therefore brought forth by that speech and by that body (the year) all whatsoever exists, the Rik, the Yagus, the Sâman, the metres, the sacrifices, men, and animals. And whatever he (Death) brought forth, that he resolved to eat (ad). Verily because he eats everything, therefore is Aditi (Death) called Aditi. He who thus knows why Aditi is called Aditi, becomes an eater of everything, and everything becomes his food .

अध्याय 2

श्लोक 1.2.6

सोऽकामयत भूयसा यज्ञेन भूयो यजेयेति ।सोऽश्राम्यत् स तपोऽतप्यत ।तस्य श्रान्तस्य तप्तस्य यशो वीर्यमुदक्रामत् प्राणा वै यशो वीर्यम् ।तत् प्राणेषूत्क्रान्तेषु शरीरँ श्वयितुमध्रियत तस्य शरीर एव मन आसीत्

so'kāmayata bhūyasā yajñena bhūyo yajeyeti | so'śrāmyat sa tapo'tapyata | tasya śrāntasya taptasya yaśo vīryamudakrāmat prāṇā vai yaśo vīryam | tat prāṇeṣūtkrānteṣu śarīram̐ śvayitumadhriyata tasya śarīra eva mana āsīt

English

He desired to sacrifice again with a greater sacrifice. He toiled and performed penance. And while he toiled and performed penance, glorious power went out of him. Verily glorious power means the senses (prâna). Then when the senses had gone out, the body took to swelling (sva-yitum), and mind was in the body.

अध्याय 2

श्लोक 1.2.7

सोऽकामयत मेध्यं म इदँ स्यादात्मन्व्यनेन स्यामिति ।ततोऽश्वः समभवद् यदश्वत् तन्मेध्यमभूदिति ।तदेवाश्वमेधस्याश्वमेधत्वं एष ह वा अश्वमेधं वेद य एनमेवं वेद ।तमनवरुध्यैवामन्यत ।तँ संवत्सरस्य परस्तादात्मन आलभत ।पशून्देवताभ्यः प्रत्यौहत् तस्मात्सर्वदेवत्यं प्रोक्षितं प्राजापत्यमालभन्त एष ह वा अश्वमेधो य एष तपति तस्य संवत्सर आत्माऽयमग्निरर्कस्तस्येमे लोका आत्मानस्तावेतावर्काश्वमेधौ ।सो पुनरेकैव देवता भवति मृत्युरेवाप पुनर्मृत्युं जयति नैनं मृत्युराप्नोति मृत्युरस्याऽऽत्मा भवत्येतासां देवतानामेको भवति

so'kāmayata medhyaṃ ma idam̐ syādātmanvyanena syāmiti | tato'śvaḥ samabhavad yadaśvat tanmedhyamabhūditi | tadevāśvamedhasyāśvamedhatvaṃ eṣa ha vā aśvamedhaṃ veda ya enamevaṃ veda | tamanavarudhyaivāmanyata | tam̐ saṃvatsarasya parastādātmana ālabhata | paśūndevatābhyaḥ pratyauhat tasmātsarvadevatyaṃ prokṣitaṃ prājāpatyamālabhanta eṣa ha vā aśvamedho ya eṣa tapati tasya saṃvatsara ātmā'yamagnirarkastasyeme lokā ātmānastāvetāvarkāśvamedhau | so punarekaiva devatā bhavati mṛtyurevāpa punarmṛtyuṃ jayati nainaṃ mṛtyurāpnoti mṛtyurasyā''tmā bhavatyetāsāṃ devatānāmeko bhavati

English

He desired that this body should be fit for sacrifice (medhya), and that he should be embodied by it. Then he became a horse (asva), because it swelled (asvat), and was fit for sacrifice (medhya); and this is why the horse-sacrifice is called Asva-medha. Verily he who knows him thus, knows the Asvamedha. Then, letting the horse free, he thought , and at the end of a year he offered it up for himself, while he gave up the (other) animals to the deities. Therefore the sacrificers offered up the purified horse belonging to Pragâpati, (as dedicated) to all the deities. Verily the shining sun is the Asvamedha-sacrifice, and his body is the year; Agni is the sacrificial fire (arka), and these worlds are his bodies. These two are the sacrificial fire and the Asvamedha-sacrifice, and they are again one deity, viz. Death. He (who knows this) overcomes another death, death does not reach him, death is his Self, he becomes one of those deities.

स्रोत: https://sanskritdocuments.org/doc_upanishhat/bribasic.itx · प्राप्त 20/10/2026

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शास्त्रीय प्रामाणिकता एवं पारदर्शकताSources & Interpretation

स्रोत, संस्करण एवं व्याख्या वर्गीकरण

धर्म ग्रंथ पर मूल शास्त्र, पारंपरिक भाष्य और आधुनिक व्याख्या को पूर्णतः पृथक रखा जाता है ताकि पाठक को किसी भी व्याख्या के शास्त्र होने का भ्रम न हो।

सामग्री वर्गीकरण संकेत (Epistemic Content Labels)

6 स्तरिय प्रमाण व्यवस्था
मूल पाठOriginal text

अपौरुषेय / प्रामाणिक शास्त्र (Primary Canonical Scripture)

मूल संस्कृत, प्राकृत अथवा अवधी श्लोक/मंत्र। यह सर्वोच्च प्रमाण (प्रस्थान) है। इस पाठ में किसी भी आधुनिक व्याख्याकार का हस्तक्षेप नहीं है।

शाब्दिक अनुवादLiteral translation

पदार्थ व अन्वय (Direct Grammatical & Word-for-Word Meaning)

व्याकरणसम्मत प्रत्यक्ष शब्दार्थ (अन्वय)। बिना किसी दार्शनिक संप्रदाय के पूर्वाग्रह के, संस्कृत शब्दों का सटीक भाषांतर।

पारंपरिक भाष्यTraditional commentary

आचार्य परंपरा व टीका (Classical Lineage Commentary)

प्राचीन आचार्य परंपरा (यथा शंकराचार्य, रामानुजाचार्य, मध्वाचार्य, श्रीधर स्वामी) द्वारा विरचित शास्त्रीय भाष्य व टीकाएं।

सरल व्याख्याSimple explanation

भावार्थ व सुबोध प्रबोधन (Accessible Pedagogical Exposition)

आधुनिक जिज्ञासुओं के लिए सरल भाषा में भावार्थ। यह मूल मंत्र नहीं, बल्कि पाठ को सुगम बनाने हेतु संपादकीय व्याख्या है।

आधुनिक चिंतनModern reflection

समसामयिक विमर्श व अनुप्रयोग (Contemporary Application & Analysis)

दार्शनिक, मनोवैज्ञानिक व वैज्ञानिक समरूपताओं पर आधुनिक चिंतन। यह मूल शास्त्र का अंग नहीं है और इसे शास्त्रोक्त सिद्धांत के रूप में नहीं देखा जाना चाहिए।

शोध टिप्पणीResearch note

पांडुलिपि एवं ऐतिहासिक शोध (Critical Apparatus & Manuscript Research)

पांडुलिपि विविधताएं, पाठ-भेद (variant readings), छंद रचना, और ऐतिहासिक व तुलनात्मक भाषावैज्ञानिक शोध। यह शास्त्र का मूल संदेश बदलने हेतु नहीं, बल्कि पाठ की प्रामाणिकता परखने के लिए है।