Brihadaranyaka Upanishad
3
अध्याय 3 / 47

Adhyāya 1 · Brāhmaṇa 3

28 श्लोक

पूर्ण अध्याय पाठ28 श्लोक

अध्याय 3

श्लोक 1.3.1

द्वया ह प्राजापत्या देवाश्चासुराश्च ।ततः कानीयसा एव देवा ज्यायसा असुरास्त एषु लोकेष्वस्पर्धन्त ।ते ह देवा ऊचुर्हन्तासुरान्यज्ञ उद्गीथेनात्ययामेति

dvayā ha prājāpatyā devāścāsurāśca | tataḥ kānīyasā eva devā jyāyasā asurāsta eṣu lokeṣvaspardhanta | te ha devā ūcurhantāsurānyajña udgīthenātyayāmeti

English

There were two kinds of descendants of Pragâpati, the Devas and the Asuras . Now the Devas were indeed the younger, the Asuras the elder ones . The Devas, who were struggling in these worlds, said: 'Well, let us overcome the Asuras at the sacrifices (the Gyotishtoma) by means of the udgîtha.'

अध्याय 3

श्लोक 1.3.2

ते ह वाचमूचुस्त्वं न उद्गायेति ।तथेति ।तेभ्यो वागुदगायद् यो वाचि भोगस्तं देवेभ्य आगायद् यत्कल्याणं वदति तदात्मने ।ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति ।तमभिद्रुत्य पाप्मनाऽविध्यन् स यः स पाप्मा यदेवेदमप्रतिरूपं वदति स एव स पाप्मा

te ha vācamūcustvaṃ na udgāyeti | tatheti | tebhyo vāgudagāyad yo vāci bhogastaṃ devebhya āgāyad yatkalyāṇaṃ vadati tadātmane | te viduranena vai na udgātrā'tyeṣyantīti | tamabhidrutya pāpmanā'vidhyan sa yaḥ sa pāpmā yadevedamapratirūpaṃ vadati sa eva sa pāpmā

English

They said to speech (Vâk): 'Do thou sing out for us (the udgîtha).' 'Yes,' said speech, and sang (the udgîtha). Whatever delight there is in speech, that she obtained for the Devas by singing (the three pavamânas); but that she pronounced well (in the other nine pavamânas), that was for herself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer and pierced her with evil. That evil which consists in saying what is bad, that is that evil.

अध्याय 3

श्लोक 1.3.3

अथ ह प्राणमूचुस्त्वं न उद्गायेति ।तथेति ।तेभ्यः प्राण उदगायद् यः प्राणे भोगस्तं देवेभ्य आगायद् यत्कल्याणं जिघ्रति तदात्मने ।ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति ।तमभिद्रुत्य पाप्मनाऽविध्यन् स यः स पाप्मा यदेवेदमप्रतिरूपं जिघ्रति स एव स पाप्मा

atha ha prāṇamūcustvaṃ na udgāyeti | tatheti | tebhyaḥ prāṇa udagāyad yaḥ prāṇe bhogastaṃ devebhya āgāyad yatkalyāṇaṃ jighrati tadātmane | te viduranena vai na udgātrā'tyeṣyantīti | tamabhidrutya pāpmanā'vidhyan sa yaḥ sa pāpmā yadevedamapratirūpaṃ jighrati sa eva sa pāpmā

English

Then they (the Devas) said to breath (scent): 'Do thou sing out for us.' 'Yes,' said breath, and sang. Whatever delight there is in breath (smell), that he obtained for the Devas by singing; but that he smelled well, that was for himself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in smelling what is bad, that is that evil.

अध्याय 3

श्लोक 1.3.4

अथ ह चक्षुरूचुस्त्वं न उद्गायेति ।तथेति ।तेभ्यश्चक्षुरुदगायद् यश्चक्षुषि भोगस्तं देवेभ्य आगायद् यत्कल्याणं पश्यति तदात्मने ।ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति ।तमभिद्रुत्य पाप्मनाऽविध्यन् स यः स पाप्मा यदेवेदमप्रतिरूपं पश्यति स एव स पाप्मा

atha ha cakṣurūcustvaṃ na udgāyeti | tatheti | tebhyaścakṣurudagāyad yaścakṣuṣi bhogastaṃ devebhya āgāyad yatkalyāṇaṃ paśyati tadātmane | te viduranena vai na udgātrā'tyeṣyantīti | tamabhidrutya pāpmanā'vidhyan sa yaḥ sa pāpmā yadevedamapratirūpaṃ paśyati sa eva sa pāpmā

English

Then they said to the eye: 'Do thou sing out for us.' 'Yes,' said the eye, and sang. Whatever delight there is in the eye, that he obtained for the Devas by singing; but that he saw well, that was for himself The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in seeing what is bad, that is that evil.

अध्याय 3

श्लोक 1.3.5

अथ ह श्रोत्रमूचुस्त्वं न उद्गायेति ।तथेति ।तेभ्यः श्रोत्रमुदगायद् यः श्रोत्रे भोगस्तं देवेभ्य आगायद् यत्कल्याणँ शृणोति तदात्मने ।ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति ।तमभिद्रुत्य पाप्मनाऽविध्यन् स यः स पाप्मा यदेवेदमप्रतिरूपँ शृणोति स एव स पाप्मा

atha ha śrotramūcustvaṃ na udgāyeti | tatheti | tebhyaḥ śrotramudagāyad yaḥ śrotre bhogastaṃ devebhya āgāyad yatkalyāṇam̐ śṛṇoti tadātmane | te viduranena vai na udgātrā'tyeṣyantīti | tamabhidrutya pāpmanā'vidhyan sa yaḥ sa pāpmā yadevedamapratirūpam̐ śṛṇoti sa eva sa pāpmā

English

Then they said to the ear: 'Do thou sing out for us.' 'Yes,' said the ear, and sang. Whatever delight there is in the ear, that he obtained for the Devas by singing; but that he heard well, that was for himself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in hearing what is bad, that is that evil.

अध्याय 3

श्लोक 1.3.6

अथ ह मन ऊचुस्त्वं न उद्गायेति ।तथेति ।तेभ्यो मन उदगायद् यो मनसि भोगस्तं देवेभ्य आगायद् यत्कल्याणँ सङ्कल्पयति तदात्मने ।ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति ।तमभिद्रुत्य पाप्मनाऽविध्यन् स यः स पाप्मा यदेवेदमप्रतिरूपँ सङ्कल्पयति स एव स पाप्मैवमु खल्वेता देवताः पाप्मभिरुपासृजन् पाप्मभिसुपासृजन् एवमेनाः पाप्मनाऽविध्यन्

atha ha mana ūcustvaṃ na udgāyeti | tatheti | tebhyo mana udagāyad yo manasi bhogastaṃ devebhya āgāyad yatkalyāṇam̐ saṅkalpayati tadātmane | te viduranena vai na udgātrā'tyeṣyantīti | tamabhidrutya pāpmanā'vidhyan sa yaḥ sa pāpmā yadevedamapratirūpam̐ saṅkalpayati sa eva sa pāpmaivamu khalvetā devatāḥ pāpmabhirupāsṛjan pāpmabhisupāsṛjan evamenāḥ pāpmanā'vidhyan

English

Then they said to the mind: 'Do thou sing out for us.' 'Yes,' said the mind, and sang. Whatever delight there is in the mind, that he obtained for the Devas by singing; but that he thought well, that was for himself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in thinking what is bad, that is that evil. Thus they overwhelmed these deities with evils, thus they pierced them with evil.

अध्याय 3

श्लोक 1.3.7

अथ हेममासन्यं प्राणमूचुस्त्वं न उद्गायेति ।तथेति ।तेभ्य एष प्राण उदगायत् ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति ।तमभिद्रुत्य पाप्मनाविध्यन् ।स यथाश्मानमृत्वा लोष्टो विध्वँसेतैवँ हैव विध्वँसमाना विष्वञ्चो विनेशुस्ततो देवा अभवन् पराऽसुराः ।भवत्यात्मना पराऽस्य द्विषन्भ्रातृव्यो भवति य एवं वेद

atha hemamāsanyaṃ prāṇamūcustvaṃ na udgāyeti | tatheti | tebhya eṣa prāṇa udagāyat te viduranena vai na udgātrā'tyeṣyantīti | tamabhidrutya pāpmanāvidhyan | sa yathāśmānamṛtvā loṣṭo vidhvam̐setaivam̐ haiva vidhvam̐samānā viṣvañco vineśustato devā abhavan parā'surāḥ | bhavatyātmanā parā'sya dviṣanbhrātṛvyo bhavati ya evaṃ veda

English

Then they said to the breath in the mouth : 'Do thou sing for us.' 'Yes,' said the breath, and sang. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at him and pierced him with evil. Now as a ball of earth will be scattered when hitting a stone, thus they perished, scattered in all directions. Hence the Devas rose, the Asuras fell. He who knows this, rises by his self, and the enemy who hates him falls.

अध्याय 3

श्लोक 1.3.8

ते होचुः क्व नु सोऽभूद् यो न इत्थमसक्तेत्ययमास्येऽन्तरिति सोऽयास्य आङ्गिरसोऽङ्गानाँ हि रसः

te hocuḥ kva nu so'bhūd yo na itthamasaktetyayamāsye'ntariti so'yāsya āṅgiraso'ṅgānām̐ hi rasaḥ

English

Then they (the Devas) said: 'Where was he then who thus stuck to us ?' It was (the breath) within the mouth (âsye 'ntar ), and therefore called Ayâsya; he was the sap (rasa) of the limbs (aṅga), and therefore called Âṅgirasa.

अध्याय 3

श्लोक 1.3.9

सा वा एषा देवता दूर्नाम दूरँ ह्यस्या मृत्युर्दूरँ ह वा अस्मान्मृत्युर्भवति य एवं वेद

sā vā eṣā devatā dūrnāma dūram̐ hyasyā mṛtyurdūram̐ ha vā asmānmṛtyurbhavati ya evaṃ veda

English

That deity was called Dûr, because Death was far (dûran) from it. From him who knows this, Death is far off.

अध्याय 3

श्लोक 1.3.10

सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्य यत्राऽऽसां दिशामन्तस्तद्गमयां चकार तदासां पाप्मनो विन्यदधात् तस्मान्न जनमियान् नान्तमियान् नेत्पाप्मानं मृत्युमन्ववायानीति

sā vā eṣā devataitāsāṃ devatānāṃ pāpmānaṃ mṛtyumapahatya yatrā''sāṃ diśāmantastadgamayāṃ cakāra tadāsāṃ pāpmano vinyadadhāt tasmānna janamiyān nāntamiyān netpāpmānaṃ mṛtyumanvavāyānīti

English

That deity, after having taken away the evil of those deities, viz. death, sent it to where the end of the quarters of the earth is. There he deposited their sins. Therefore let no one go to a man, let no one go to the end (of the quarters of the earth ), that he may not meet there with evil, with death.

अध्याय 3

श्लोक 1.3.11

सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्याथैना मृत्युमत्यवहत्

sā vā eṣā devataitāsāṃ devatānāṃ pāpmānaṃ mṛtyumapahatyāthainā mṛtyumatyavahat

English

That deity, after having taken away the evil of those deities, viz. death, carried them beyond death.

अध्याय 3

श्लोक 1.3.12

स वै वाचमेव प्रथमामत्यवहत् सा यदा मृत्युमत्यमुच्यत सोऽग्निरभवत् सोऽयमग्निः परेण मृत्युमतिक्रान्तो दीप्यते

sa vai vācameva prathamāmatyavahat sā yadā mṛtyumatyamucyata so'gnirabhavat so'yamagniḥ pareṇa mṛtyumatikrānto dīpyate

English

He carried speech across first. When speech had become freed from death, it became (what it had been before) Agni (fire). That Agni, after having stepped beyond death, shines.

अध्याय 3

श्लोक 1.3.13

अथ प्राणमत्यवहत् स यदा मृत्युमत्यमुच्यत स वायुरभवत् सोऽयं वायुः परेण मृत्युमतिक्रान्तः पवते

atha prāṇamatyavahat sa yadā mṛtyumatyamucyata sa vāyurabhavat so'yaṃ vāyuḥ pareṇa mṛtyumatikrāntaḥ pavate

English

Then he carried breath (scent) across. When breath had become freed from death, it became Vâyu (air). That Vâyu, after having stepped beyond death, blows.

अध्याय 3

श्लोक 1.3.14

अथ चक्षुरत्यवहत् तद्यदा मृत्युमत्यमुच्यत स आदित्योऽभवत् सोऽसावादित्यः परेण मृत्युमतिक्रान्तस्तपति

atha cakṣuratyavahat tadyadā mṛtyumatyamucyata sa ādityo'bhavat so'sāvādityaḥ pareṇa mṛtyumatikrāntastapati

English

Then he carried the eye across. When the eye had become freed from death, it became Âditya (the sun). That Âditya, after having stepped beyond death, burns.

अध्याय 3

श्लोक 1.3.15

अथ श्रोत्रमत्यवहत् तद्यदा मृत्युमत्यमुच्यत ता दिशोऽभवँस्ता इमा दिशः परेण मृत्युमतिक्रान्ताः

atha śrotramatyavahat tadyadā mṛtyumatyamucyata tā diśo'bhavam̐stā imā diśaḥ pareṇa mṛtyumatikrāntāḥ

English

Then he carried the ear across. When the ear had become freed from death, it became the quarters (space). These are our quarters (space), which have stepped beyond death.

अध्याय 3

श्लोक 1.3.16

अथ मनोऽत्यवहत् तद्यदा मृत्युमत्यमुच्यत स चन्द्रमा अभवत् सोऽसौ चन्द्रः परेण मृत्युमतिक्रान्तो भात्येवँ ह वा एनमेषा देवता मृत्युमतिवहति य एवं वेद

atha mano'tyavahat tadyadā mṛtyumatyamucyata sa candramā abhavat so'sau candraḥ pareṇa mṛtyumatikrānto bhātyevam̐ ha vā enameṣā devatā mṛtyumativahati ya evaṃ veda

English

Then he carried the mind across. When the mind had become freed from death, it became the moon (Kandramas). That moon, after having stepped beyond death, shines. Thus does that deity carry him, who knows this, across death.

अध्याय 3

श्लोक 1.3.17

अथाऽऽत्मनेऽन्नाद्यमागायद् यद्धि किञ्चान्नमद्यतेऽनेनैव तदद्यत इह प्रतितिष्ठति

athā''tmane'nnādyamāgāyad yaddhi kiñcānnamadyate'nenaiva tadadyata iha pratitiṣṭhati

English

Then breath (vital), by singing, obtained for himself eatable food. For whatever food is eaten, is eaten by breath alone, and in it breath rests .

अध्याय 3

श्लोक 1.3.18

ते देवा अब्रुवन्न् एतावद्वा इदँ सर्वं यदन्नं तदात्मन आगासीरनु नोऽस्मिन्नन्न आभजस्वेति ।ते वै माऽभिसंविशतेति ।तथेति ।तँ समन्तं परिण्यविशन्त ।तस्माद्यदनेनान्नमत्ति तेनैतास्तृप्यन्त्येवँ ह वा एनँ स्वा अभिसंविशन्ति भर्ता स्वानाँ श्रेष्ठः पुर एता भवत्यन्नादोऽधिपतिर्य एवं वेद ।य उ हैवंविदँ स्वेषु प्रतिप्रतिर्बुभूषति न हैवालं भार्येभ्यो भवत्यथ य एवैतमनुभवति यो वैतमनु भार्यान् बुभूर्षति स हैवालं भार्येभ्यो भवति

te devā abruvann etāvadvā idam̐ sarvaṃ yadannaṃ tadātmana āgāsīranu no'sminnanna ābhajasveti | te vai mā'bhisaṃviśateti | tatheti | tam̐ samantaṃ pariṇyaviśanta | tasmādyadanenānnamatti tenaitāstṛpyantyevam̐ ha vā enam̐ svā abhisaṃviśanti bhartā svānām̐ śreṣṭhaḥ pura etā bhavatyannādo'dhipatirya evaṃ veda | ya u haivaṃvidam̐ sveṣu pratipratirbubhūṣati na haivālaṃ bhāryebhyo bhavatyatha ya evaitamanubhavati yo vaitamanu bhāryān bubhūrṣati sa haivālaṃ bhāryebhyo bhavati

English

The Devas said: 'Verily, thus far, whatever food there is, thou hast by singing acquired it for thyself. Now therefore give us a share in that food.' He said: 'You there, enter into me.' They said Yes, and entered all into him. Therefore whatever food is eaten by breath, by it the other senses are satisfied. If a man knows this, then his own relations come to him in the same manner; he becomes their supporter, their chief leader, their strong ruler . And if ever anyone tries to oppose one who is possessed of such knowledge among his own relatives, then he will not be able to support his own belongings. But he who follows the man who is possessed of such knowledge, and who with his permission wishes to support those whom he has to support, he indeed will be able to support his own belongings.

अध्याय 3

श्लोक 1.3.19

सोऽयास्य आङ्गिरसोऽङ्गानाँ हि रसः ।प्राणो वा अङ्गानाँ रसः ।प्राणो हि वा अङ्गानाँ रसस्तस्माद्यस्मात्कस्माच्चाङ्गात्प्राण उत्क्रामति तदेव तच्छुष्यत्येष हि वा अङ्गानाँ रसः

so'yāsya āṅgiraso'ṅgānām̐ hi rasaḥ | prāṇo vā aṅgānām̐ rasaḥ | prāṇo hi vā aṅgānām̐ rasastasmādyasmātkasmāccāṅgātprāṇa utkrāmati tadeva tacchuṣyatyeṣa hi vā aṅgānām̐ rasaḥ

English

He was called Ayâsya Âṅgirasa, for he is the sap (rasa) of the limbs (aṅga). Verily, breath is the sap of the limbs. Yes, breath is the sap of the limbs. Therefore from whatever limb breath goes away, that limb withers, for breath verily is the sap of the limbs.

अध्याय 3

श्लोक 1.3.20

एष उ एव बृहस्पतिर्वाग्वै बृहती तस्या एष पतिस्तस्मादु बृहस्पतिः

eṣa u eva bṛhaspatirvāgvai bṛhatī tasyā eṣa patistasmādu bṛhaspatiḥ

English

He (breath) is also Brihaspati, for speech is Brihatî (Rig-veda), and he is her lord; therefore he is Brihaspati.

अध्याय 3

श्लोक 1.3.21

एष उ एव ब्रह्मणस्पतिर्वाग्वै ब्रह्म तस्या एष पतिस्तस्मादु ब्रह्मणस्पतिः

eṣa u eva brahmaṇaspatirvāgvai brahma tasyā eṣa patistasmādu brahmaṇaspatiḥ

English

He (breath) is also Brahmanaspati, for speech is Brahman (Yagur-veda), and he is her lord; therefore he is Brahmanaspati.

अध्याय 3

श्लोक 1.3.22

एष उ एव साम वाग्वै सामैष सा चामश्चेति तत्साम्नः सामत्वम् ।यद्वेव समः प्लुषिणा समो मशकेन समो नागेन सम एभिस्त्रिभिर्लोकैः समोऽनेन सर्वेण तस्माद्वेव सामाश्नुते साम्नः सायुज्यँ सलोकतां य एवमेतत्साम वेद

eṣa u eva sāma vāgvai sāmaiṣa sā cāmaśceti tatsāmnaḥ sāmatvam | yadveva samaḥ pluṣiṇā samo maśakena samo nāgena sama ebhistribhirlokaiḥ samo'nena sarveṇa tasmādveva sāmāśnute sāmnaḥ sāyujyam̐ salokatāṃ ya evametatsāma veda

English

He (breath) is also Sâman (the Udgîtha), for speech is Sâman (Sama-veda), and that is both speech (sâ) and breath (ama) . This is why Sâman is called Sâman. Or because he is equal (sama) to a grub, equal to a gnat, equal to an elephant, equal to these three worlds, nay, equal to this universe, therefore he is Sâman. He who thus knows this Sâman, obtains union and oneness with Sâman.

अध्याय 3

श्लोक 1.3.23

एष उ वा उद्गीथः ।प्राणो वा उत् प्राणेन हीदँ सर्वमुत्तब्धम् ।वागेव गीथोच्च गीथा चेति स उद्गीथः

eṣa u vā udgīthaḥ | prāṇo vā ut prāṇena hīdam̐ sarvamuttabdham | vāgeva gīthocca gīthā ceti sa udgīthaḥ

English

He (breath) is Udgîtha . Breath verily is Ut, for by breath this universe is upheld (uttabdha); and speech is Gîthâ, song. And because he is ut and gîthâ, therefore he (breath) is Udgîtha.

अध्याय 3

श्लोक 1.3.24

तद्धापि ब्रह्मदत्तश्चैकितानेयो राजानं भक्षयन्नुवाचायं त्यस्य राजा मूर्धानं विपातयताद् यदितोऽयास्य आङ्गिरसोऽन्येनोदगायदिति ।वाचा च ह्येव स प्राणेन चोदगायदिति

taddhāpi brahmadattaścaikitāneyo rājānaṃ bhakṣayannuvācāyaṃ tyasya rājā mūrdhānaṃ vipātayatād yadito'yāsya āṅgiraso'nyenodagāyaditi | vācā ca hyeva sa prāṇena codagāyaditi

English

And thus Brahmadatta Kaikitâneya (the grandson of Kikitâna), while taking Soma (râgan), said: 'May this Soma strike my head off, if Ayâsya Âṅgirasa sang another Udgîtha than this. He sang it indeed as speech and breath.'

अध्याय 3

श्लोक 1.3.25

तस्य हैतस्य साम्नो यः स्वं वेद भवति हास्य स्वम् ।तस्य वै स्वर एव स्वम् ।तस्मादार्त्विज्यं करिष्यन्वाचि स्वरमिच्छेत तया वाचा स्वरसम्पन्नयाऽऽर्त्विज्यं कुर्यात् तस्माद्यज्ञे स्वरवन्तं दिदृक्षन्त एवाथो यस्य स्वं भवति ।भवति हास्य स्वं य एवमेतत्साम्नः स्वं वेद

tasya haitasya sāmno yaḥ svaṃ veda bhavati hāsya svam | tasya vai svara eva svam | tasmādārtvijyaṃ kariṣyanvāci svaramiccheta tayā vācā svarasampannayā''rtvijyaṃ kuryāt tasmādyajñe svaravantaṃ didṛkṣanta evātho yasya svaṃ bhavati | bhavati hāsya svaṃ ya evametatsāmnaḥ svaṃ veda

English

He who knows what is the property of this Sâman, obtains property. Now verily its property is tone only. Therefore let a priest, who is going to perform the sacrificial work of a Sama-singer, desire that his voice may have a good tone, and let him perform the sacrifice with a voice that is in good tone. Therefore people (who want a priest) for a sacrifice, look out for one who possesses a good voice, as for one who possesses property. He who thus knows what is the property of that Sâman, obtains property.

अध्याय 3

श्लोक 1.3.26

तस्य हैतस्य साम्नो यः सुवर्णं वेद भवति हास्य सुवर्णम् ।तस्य वै स्वर एव सुवर्णम् ।भवति हास्य सुवर्णं य एवमेतत्साम्नः सुवर्णं वेद

tasya haitasya sāmno yaḥ suvarṇaṃ veda bhavati hāsya suvarṇam | tasya vai svara eva suvarṇam | bhavati hāsya suvarṇaṃ ya evametatsāmnaḥ suvarṇaṃ veda

English

He who knows what is the gold of that Sâman, obtains gold. Now verily its gold. is tone only. He who thus knows what is the gold of that Sâman, obtains gold.

अध्याय 3

श्लोक 1.3.27

तस्य हैतस्य साम्नो यः प्रतिष्ठां वेद प्रति ह तिष्ठति ।तस्य वै वागेव प्रतिष्ठा वाचि हि खल्वेष एतत्प्राणः प्रतिष्ठितो गीयते ऽन्न इत्यु हैक आहुः

tasya haitasya sāmno yaḥ pratiṣṭhāṃ veda prati ha tiṣṭhati | tasya vai vāgeva pratiṣṭhā vāci hi khalveṣa etatprāṇaḥ pratiṣṭhito gīyate 'nna ityu haika āhuḥ

English

He who knows what is the support of that Sâman, he is supported. Now verily its support is speech only. For, as supported in speech, that breath is sung as that Sâman. Some say the support is in food.

अध्याय 3

श्लोक 1.3.28

अथातः पवमानानामेवाभ्यारोहः ।स वै खलु प्रस्तोता साम प्रस्तौति ।स यत्र प्रस्तुयात् तदेतानि जपेदसतो मा सद् गमय तमसो मा ज्योतिर्गमय मृत्योर्माऽमृतं गमयेति ।स यदाहासतो मा सद्गमयेति मृत्युर्वा असत् सदमृतं मृत्योर्माऽमृतं गमयामृतं मा कुर्वित्येवैतदाह ।तमसो मा ज्योतिर्गमयेति मृत्युर्वै तमो ज्योतिरमृतं मृत्योर्मामृतं गमयामृतं मा कुर्वित्येवैतदाह ।मृत्योर्मामृतं गमयेति नात्र तिरोहितमिवास्त्यथ यानीतराणि स्तोत्राणि तेष्वात्मनेऽन्नाद्यमागायेत् तस्मादु तेषु वरं वृणीत यं कामं कामयेत तँ ।स एष एवंविदुद्गाताऽऽत्मने वा यजमानाय वा यं कामं कामयते तमागायति ।तद्धैतल्लोकजिदेव न हैवालोक्यताया आशास्ति य एवमेतत्साम वेद

athātaḥ pavamānānāmevābhyārohaḥ | sa vai khalu prastotā sāma prastauti | sa yatra prastuyāt tadetāni japedasato mā sad gamaya tamaso mā jyotirgamaya mṛtyormā'mṛtaṃ gamayeti | sa yadāhāsato mā sadgamayeti mṛtyurvā asat sadamṛtaṃ mṛtyormā'mṛtaṃ gamayāmṛtaṃ mā kurvityevaitadāha | tamaso mā jyotirgamayeti mṛtyurvai tamo jyotiramṛtaṃ mṛtyormāmṛtaṃ gamayāmṛtaṃ mā kurvityevaitadāha | mṛtyormāmṛtaṃ gamayeti nātra tirohitamivāstyatha yānītarāṇi stotrāṇi teṣvātmane'nnādyamāgāyet tasmādu teṣu varaṃ vṛṇīta yaṃ kāmaṃ kāmayeta tam̐ | sa eṣa evaṃvidudgātā''tmane vā yajamānāya vā yaṃ kāmaṃ kāmayate tamāgāyati | taddhaitallokajideva na haivālokyatāyā āśāsti ya evametatsāma veda

English

Next follows the Abhyâroha (the ascension) of the Pavamâna verses. Verily the Prastotri begins to sing the Sâman, and when he begins, then let him (the sacrificer) recite these (three Yagus-verses): 'Lead me from the unreal to the real! Lead me from darkness to light! Lead me from death to immortality!' Now when he says, 'Lead me from the unreal to the real,' the unreal is verily death, the real immortality. He therefore says, 'Lead me from death to immortality, make me immortal.' When he says, 'Lead me from darkness to light,' darkness is verily death, light immortality. He therefore says, 'Lead me from death to immortality, make me immortal.' When he says, 'Lead me from death to immortality,' there is nothing there, as it were, hidden (obscure, requiring explanation) . Next come the other Stotras with which the priest may obtain food for himself by singing them. Therefore let the sacrificer, while these Stotras are being sung, ask for a boon, whatever desire he may desire. An Udgâtri priest who knows this obtains by his singing whatever desire he may desire either for himself or for the sacrificer. This (knowledge) indeed is called the conqueror of the worlds. He who thus knows this Sâman , for him there is no fear of his not being admitted to the worlds .

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

पिछलाअध्याय 2Adhyāya 1 · Brāhmaṇa 2अगलाअध्याय 4Adhyāya 1 · Brāhmaṇa 4

धर्म ग्रंथ निःशुल्क और विज्ञापन-रहित है। Dharma Granth is free and has no ads. इसे ऐसा बनाए रखने में सहयोग करेंHelp keep it that way → How it is funded

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।