Brihadaranyaka Upanishad
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अध्याय 4 / 47

Adhyāya 1 · Brāhmaṇa 4

17 श्लोक

पूर्ण अध्याय पाठ17 श्लोक

अध्याय 4

श्लोक 1.4.1

आत्मैवेदमग्र आसीत्पुरुषविधः ।सोऽनुवीक्ष्य नान्यदात्मनोऽपश्यत् सोऽहमस्मीत्यग्रे व्याहरत् ततोऽहन्नामाभवत् ।तस्मादप्येतर्ह्यामन्त्रितो ऽहमयमित्येवाग्र उक्त्वाऽथान्यन्नाम प्रब्रूते यदस्य भवति ।स यत्पूर्वोऽस्मात्सर्वस्मात्सर्वान्पाप्मन औषत् तस्मात्पुरुषः ।ओषति ह वै स तं योऽस्मात्पूर्वो बुभूषति य एवं वेद

ātmaivedamagra āsītpuruṣavidhaḥ | so'nuvīkṣya nānyadātmano'paśyat so'hamasmītyagre vyāharat tato'hannāmābhavat | tasmādapyetarhyāmantrito 'hamayamityevāgra uktvā'thānyannāma prabrūte yadasya bhavati | sa yatpūrvo'smātsarvasmātsarvānpāpmana auṣat tasmātpuruṣaḥ | oṣati ha vai sa taṃ yo'smātpūrvo bubhūṣati ya evaṃ veda

English

In the beginning this was Self alone, in the shape of a person (purusha). He looking round saw nothing but his Self. He first said, 'This is I;' therefore he became I by name. Therefore even now, if a man is asked, he first says, 'This is I,' and then pronounces the other name which he may have. And because before (pûrva) all this, he (the Self) burnt down (ush) all evils, therefore he was a person (pur-usha). Verily he who knows this, burns down every one who tries to be before him.

अध्याय 4

श्लोक 1.4.2

सोऽबिभेत् तस्मादेकाकी बिभेति ।स हायमीक्षां चक्रे यन्मदन्यन्नास्ति कस्मान्नु बिभेमीति ।तत एवास्य भयं वीयाय ।कस्माद्ध्यभेष्यत् द्वितीयाद्वै भयं भवति

so'bibhet tasmādekākī bibheti | sa hāyamīkṣāṃ cakre yanmadanyannāsti kasmānnu bibhemīti | tata evāsya bhayaṃ vīyāya | kasmāddhyabheṣyat dvitīyādvai bhayaṃ bhavati

English

He feared, and therefore any one who is lonely fears. He thought, 'As there is nothing but myself, why should I fear?' Thence his fear passed away. For what should he have feared? Verily fear arises from a second only.

अध्याय 4

श्लोक 1.4.3

स वै नैव रेमे तस्मादेकाकी न रमते ।स द्वितीयमैच्छत् स हैतावानास यथा स्त्रीपुमाँसौ सम्परिष्वक्तौ ।स इममेवाऽऽत्मानं द्वेधाऽपातयत् ।ततः पतिश्च पत्नी चाभवताम् ।तस्मादिदमर्धबृगलमिव स्व इति ह स्माऽऽह याज्ञवल्क्यस्तस्मादयमाकाशः स्त्रिया पूर्यत एव ।ताँ समभवत् ततो मनुष्या अजायन्त

sa vai naiva reme tasmādekākī na ramate | sa dvitīyamaicchat sa haitāvānāsa yathā strīpumām̐sau sampariṣvaktau | sa imamevā''tmānaṃ dvedhā'pātayat | tataḥ patiśca patnī cābhavatām | tasmādidamardhabṛgalamiva sva iti ha smā''ha yājñavalkyastasmādayamākāśaḥ striyā pūryata eva | tām̐ samabhavat tato manuṣyā ajāyanta

English

But he felt no delight. Therefore a man who is lonely feels no delight. He wished for a second. He was so large as man and wife together. He then made this his Self to fall in two (pat), and thence arose husband (pati) and wife (patnî). Therefore Yâgñavalkya said: 'We two are thus (each of us) like half a shell .' Therefore the void which was there, is filled by the wife. He embraced her, and men were born.

अध्याय 4

श्लोक 1.4.4

सो हेयमीक्षां चक्रे कथं नु माऽऽत्मन एव जनयित्वा सम्भवति ।हन्त तिरोऽसानीति ।सा गौरभवद् ऋषभ इतरस्ताँ समेवाभवत् ततो गावोऽजायन्त ।वडवेतराऽभवद् अश्ववृष इतरो गर्दभीतरा गर्दभ इतरस्ताँ समेवाभवत् तत एकशफमजायत अजेतराऽभवद् वस्त इतरोऽविरितरा मेष इतरस्ताँ समेवाभवत् ततोऽजावयोऽजायन्तैवमेव यदिदं किञ्च मिथुनमा पिपीलिकाभ्यस्तत्सर्वमसृजत

so heyamīkṣāṃ cakre kathaṃ nu mā''tmana eva janayitvā sambhavati | hanta tiro'sānīti | sā gaurabhavad ṛṣabha itarastām̐ samevābhavat tato gāvo'jāyanta | vaḍavetarā'bhavad aśvavṛṣa itaro gardabhītarā gardabha itarastām̐ samevābhavat tata ekaśaphamajāyata ajetarā'bhavad vasta itaro'viritarā meṣa itarastām̐ samevābhavat tato'jāvayo'jāyantaivameva yadidaṃ kiñca mithunamā pipīlikābhyastatsarvamasṛjata

English

She thought, 'How can he embrace me, after having produced me from himself? I shall hide myself.' She then became a cow, the other became a bull and embraced her, and hence cows were born. The one became a mare, the other a stallion; the one a male ass, the other a female ass. He embraced her, and hence one-hoofed animals were born. The one became a she-goat, the other a he-goat; the one became a ewe , the other a ram. He embraced her, and hence goats and sheep were born. And thus he created everything that exists in pairs, down to the ants.

अध्याय 4

श्लोक 1.4.5

सोऽवेदहं वाव सृष्टिरस्म्यहँ हीदँ सर्वमसृक्षीति ।ततः सृष्टिरभवत् सृष्ट्याँ हास्यैतस्यां भवति य एवं वेद

so'vedahaṃ vāva sṛṣṭirasmyaham̐ hīdam̐ sarvamasṛkṣīti | tataḥ sṛṣṭirabhavat sṛṣṭyām̐ hāsyaitasyāṃ bhavati ya evaṃ veda

English

He knew, 'I indeed am this creation, for I created all this.' Hence he became the creation, and he who knows this lives in this his creation.

अध्याय 4

श्लोक 1.4.6

अथेत्यभ्यमन्थत् स मुखाच्च योनेर्हस्ताभ्यां चाग्निमसृजत ।तस्मादेतदुभयमलोमकमन्तरतोऽलोमका हि योनिरन्तरतस्तद्यदिदमाहुरमुं यजामुं यजेत्येकैकं देवमेतस्यैव सा विसृष्टिरेष उ ह्येव सर्वे देवा अथ यत्किञ्चेदमार्द्रं तद्रेतसोऽसृजत तदु सोमः ।एतावद्वा इदँ सर्वमन्नं चैवान्नादश्च सोम एवान्नमग्निरन्नादः ।सैषा ब्रह्मणोऽतिसृष्टिर्यच्छ्रेयसो देवानसृजताथ यन्मर्त्यः सन्नमृतानसृजत तस्मादतिसृष्टिरतिसृष्ट्याँ हास्यैतस्यां भवति य एवं वेद

athetyabhyamanthat sa mukhācca yonerhastābhyāṃ cāgnimasṛjata | tasmādetadubhayamalomakamantarato'lomakā hi yonirantaratastadyadidamāhuramuṃ yajāmuṃ yajetyekaikaṃ devametasyaiva sā visṛṣṭireṣa u hyeva sarve devā atha yatkiñcedamārdraṃ tadretaso'sṛjata tadu somaḥ | etāvadvā idam̐ sarvamannaṃ caivānnādaśca soma evānnamagnirannādaḥ | saiṣā brahmaṇo'tisṛṣṭiryacchreyaso devānasṛjatātha yanmartyaḥ sannamṛtānasṛjata tasmādatisṛṣṭiratisṛṣṭyām̐ hāsyaitasyāṃ bhavati ya evaṃ veda

English

Next he thus produced fire by rubbing. From the mouth, as from the fire-hole, and from the hands he created fire . Therefore both the mouth and the hands are inside without hair, for the fire-hole is inside without hair. And when they say, 'Sacrifice to this or sacrifice to that god,' each god is but his manifestation, for he is all gods. Now, whatever there is moist, that he created from seed; this is Soma. So far verily is this universe either food or eater. Soma indeed is food, Agni eater. This is the highest creation of Brahman, when he created the gods from his better part , and when he, who was (then) mortal , created the immortals. Therefore it was the highest creation. And he who knows this, lives in this his highest creation.

अध्याय 4

श्लोक 1.4.7

तद्धेदं तर्ह्यव्याकृतमासीत् तन्नामरूपाभ्यामेव व्याक्रियतासौ नामाऽयमिदँरूप इति ।तदिदमप्येतर्हि नामरूपाभ्यामेव व्याक्रियतेऽसौ नामायमिदँरूप इति ।स एष इह प्रविष्ट आ नखाग्रेभ्यो यथा क्षुरः क्षुरधानेऽवहितः स्याद् विश्वम्भरो वा विश्वम्भरकुलाये तं न पश्यन्त्यकृत्स्नो हि सः प्राणन्नेव प्राणो नाम भवति वदन्वाक् पश्यंश्चक्षुः शृण्वञ्ह्रोत्रं मन्वानो मनस्तान्यस्यैतानि कर्मनामान्येव ।स योऽत एकैकमुपास्ते न स वेदाकृत्स्नो ह्येषोऽत एकैकेन भवत्यात्मेत्येवोपासीतात्र ह्येते सर्व एकं भवन्ति ।तदेतत्पदनीयमस्य सर्वस्य यदयमात्माऽनेन ह्येतत्सर्वं वेद ।यथा ह वै पदेनानुविन्देदेवं कीर्तिँ श्लोकं विन्दते य एवं वेद

taddhedaṃ tarhyavyākṛtamāsīt tannāmarūpābhyāmeva vyākriyatāsau nāmā'yamidam̐rūpa iti | tadidamapyetarhi nāmarūpābhyāmeva vyākriyate'sau nāmāyamidam̐rūpa iti | sa eṣa iha praviṣṭa ā nakhāgrebhyo yathā kṣuraḥ kṣuradhāne'vahitaḥ syād viśvambharo vā viśvambharakulāye taṃ na paśyantyakṛtsno hi saḥ prāṇanneva prāṇo nāma bhavati vadanvāk paśyaṃścakṣuḥ śṛṇvañhrotraṃ manvāno manastānyasyaitāni karmanāmānyeva | sa yo'ta ekaikamupāste na sa vedākṛtsno hyeṣo'ta ekaikena bhavatyātmetyevopāsītātra hyete sarva ekaṃ bhavanti | tadetatpadanīyamasya sarvasya yadayamātmā'nena hyetatsarvaṃ veda | yathā ha vai padenānuvindedevaṃ kīrtim̐ ślokaṃ vindate ya evaṃ veda

English

Now all this was then undeveloped. It became developed by form and name, so that one could say, 'He, called so and so, is such a one .' Therefore at present also all this is developed by name and form, so that one can say, 'He, called so and so, is such a one.' He (Brahman or the Self) entered thither, to the very tips of the finger-nails, as a razor might be fitted in a razor-case, or as fire in a fire-place . He cannot be seen, for, in part only, when breathing, he is breath by name; when speaking, speech by name; when seeing, eye by name; when hearing, ear by name; when thinking, mind by name. All these are but the names of his acts. And he who worships (regards) him as the one or the other, does not know him, for he is apart from this (when qualified) by the one or the other (predicate). Let men worship him as Self, for in the Self all these are one. This Self is the footstep of everything, for through it one knows everything . And as one can find again by footsteps what was lost, thus he who knows this finds glory and praise.

अध्याय 4

श्लोक 1.4.8

तदेतत्प्रेयः पुत्रात् प्रेयो वित्तात् प्रेयोऽन्यस्मात् सर्वस्मादन्तरतरं यदयमात्मा ।स योऽन्यमात्मनः प्रियं ब्रुवाणं ब्रूयात् प्रियँ रोत्स्यतीतीश्वरो ह तथैव स्यादात्मानमेव प्रियमुपासीत ।स य आत्मानमेव प्रियमुपास्ते न हास्य प्रियं प्रमायुकं भवति

tadetatpreyaḥ putrāt preyo vittāt preyo'nyasmāt sarvasmādantarataraṃ yadayamātmā | sa yo'nyamātmanaḥ priyaṃ bruvāṇaṃ brūyāt priyam̐ rotsyatītīśvaro ha tathaiva syādātmānameva priyamupāsīta | sa ya ātmānameva priyamupāste na hāsya priyaṃ pramāyukaṃ bhavati

English

This, which is nearer to us than anything, this Self, is dearer than a son, dearer than wealth, dearer than all else. And if one were to say to one who declares another than the Self dear, that he will lose what is dear to him, very likely it would be so. Let him worship the Self alone as dear. He who worships the Self alone as dear, the object of his love will never perish .

अध्याय 4

श्लोक 1.4.9

तदाहुर्यद्ब्रह्मविद्यया सर्वं भविष्यन्तो मनुष्या मन्यन्ते किमु तद्ब्रह्मावेद् यस्मात्तत्सर्वमभवदिति

tadāhuryadbrahmavidyayā sarvaṃ bhaviṣyanto manuṣyā manyante kimu tadbrahmāved yasmāttatsarvamabhavaditi

English

Here they say: 'If men think that by knowledge of Brahman they will become everything, what then did that Brahman know, from whence all this sprang?'

अध्याय 4

श्लोक 1.4.10

ब्रह्म वा इदमग्र आसीत् तदात्मानमेवावेदहं ब्रह्मास्मीति ।तस्मात्तत्सर्वमभवत् तद्यो यो देवानां प्रत्यबुध्यत स एव तदभवत् तथर्षीणां तथा मनुष्याणाम् ।तद्धैतत्पश्यन्नृषिर्वामदेवः प्रतिपेदेऽहं मनुरभवँ सूर्यश्चेति ।तदिदमप्येतर्हि य एवं वेदाहं ब्रह्मास्मीति इति स इदँ सर्वं भवति तस्य ह न देवाश्चनाभूत्या ईशत आत्मा ह्येषाँ स भवत्यथ योऽन्यां देवतामुपास्तेऽन्योऽसावन्योऽहमस्मीति न स वेद ।यथा पशुरेवँ स देवानाम् ।यथा ह वै बहवः पशवो मनुष्यं भुञ्ज्युरेवमेकैकः पुरुषो देवान्भुनक्त्येकस्मिन्नेव पशावादीयमानेऽप्रियं भवति किमु बहुषु तस्मादेषां तन्न प्रियं यदेतन्मनुष्या विद्युः ॥ मनुष्यास्विद्युः

brahma vā idamagra āsīt tadātmānamevāvedahaṃ brahmāsmīti | tasmāttatsarvamabhavat tadyo yo devānāṃ pratyabudhyata sa eva tadabhavat tatharṣīṇāṃ tathā manuṣyāṇām | taddhaitatpaśyannṛṣirvāmadevaḥ pratipede'haṃ manurabhavam̐ sūryaśceti | tadidamapyetarhi ya evaṃ vedāhaṃ brahmāsmīti iti sa idam̐ sarvaṃ bhavati tasya ha na devāścanābhūtyā īśata ātmā hyeṣām̐ sa bhavatyatha yo'nyāṃ devatāmupāste'nyo'sāvanyo'hamasmīti na sa veda | yathā paśurevam̐ sa devānām | yathā ha vai bahavaḥ paśavo manuṣyaṃ bhuñjyurevamekaikaḥ puruṣo devānbhunaktyekasminneva paśāvādīyamāne'priyaṃ bhavati kimu bahuṣu tasmādeṣāṃ tanna priyaṃ yadetanmanuṣyā vidyuḥ || manuṣyāsvidyuḥ

English

Verily in the beginning this was Brahman, that Brahman knew (its) Self only, saying, 'I am Brahman.' From it all this sprang. Thus, whatever Deva was awakened (so as to know Brahman), he indeed became that (Brahman); and the same with Rishis and men. The Rishi Vâmadeva saw and understood it, singing, 'I was Manu (moon), I was the sun.' Therefore now also he who thus knows that he is Brahman, becomes all this, and even the Devas cannot prevent it, for he himself is their Self. Now if a man worships another deity, thinking the deity is one and he another, he does not know. He is like a beast for the Devas. For verily, as many beasts nourish a man, thus does every man nourish the Devas. If only one beast is taken away, it is not pleasant; how much more when many are taken! Therefore it is not pleasant to the Devas that men should know this.

अध्याय 4

श्लोक 1.4.11

ब्रह्म वा इदमग्र आसीदेकमेव ।तदेकँ सन्न व्यभवत् तच्छ्रेयो रूपमत्यसृजत क्षत्रं यान्येतानि देवत्रा क्षत्राणीन्द्रो वरुणः सोमो रुद्रः पर्जन्यो यमो मृत्युरीशान इति ।तस्मात्क्षत्रात्परं नास्ति तस्माद्ब्राह्मणः क्षत्रियमधस्तादुपास्ते राजसूये ।क्षत्र एव तद्यशो दधाति सैषा क्षत्रस्य योनिर्यद्ब्रह्म ।तस्माद्यद्यपि राजा परमतां गच्छति ब्रह्मैवान्तत उपनिश्रयति स्वां योनिम् ।य उ एनँ हिनस्ति स्वाँ स योनिमृच्छति ।स पापीयान्भवति यथा श्रेयाँसँ हिँसित्वा

brahma vā idamagra āsīdekameva | tadekam̐ sanna vyabhavat tacchreyo rūpamatyasṛjata kṣatraṃ yānyetāni devatrā kṣatrāṇīndro varuṇaḥ somo rudraḥ parjanyo yamo mṛtyurīśāna iti | tasmātkṣatrātparaṃ nāsti tasmādbrāhmaṇaḥ kṣatriyamadhastādupāste rājasūye | kṣatra eva tadyaśo dadhāti saiṣā kṣatrasya yoniryadbrahma | tasmādyadyapi rājā paramatāṃ gacchati brahmaivāntata upaniśrayati svāṃ yonim | ya u enam̐ hinasti svām̐ sa yonimṛcchati | sa pāpīyānbhavati yathā śreyām̐sam̐ him̐sitvā

English

Verily in the beginning this was Brahman, one only. That being one, was not strong enough. It created still further the most excellent Kshatra (power), viz. those Kshatras (powers) among the Devas,--Indra, Varuna, Soma, Rudra, Parganya, Yama, Mrityu, Îsâna. Therefore there is nothing beyond the Kshatra, and therefore at the Râgasûya sacrifice the Brâhmana sits down below the Kshatriya. He confers that glory on the Kshatra alone. But Brahman is (nevertheless) the birth-place of the Kshatra. Therefore though a king is exalted, he sits down at the end (of the sacrifice) below the Brahman, as his birth-place. He who injures him, injures his own birth-place. He becomes worse, because he has injured one better than himself.

अध्याय 4

श्लोक 1.4.12

स नैव व्यभवत् स विशमसृजत यान्येतानि देवजातानि गणश आख्यायन्ते वसवो रुद्रा आदित्या विश्वे देवा मरुत इति

sa naiva vyabhavat sa viśamasṛjata yānyetāni devajātāni gaṇaśa ākhyāyante vasavo rudrā ādityā viśve devā maruta iti

English

He was not strong enough. He created the Vis (people), the classes of Devas which in their different orders are called Vasus, Rudras, Âdityas, Visve Devas, Maruts.

अध्याय 4

श्लोक 1.4.13

स नैव व्यभवत् स शौद्रं वर्णमसृजत पूषणमियं वै पूषेयँ हीदँ सर्वं पुष्यति यदिदं किञ्च

sa naiva vyabhavat sa śaudraṃ varṇamasṛjata pūṣaṇamiyaṃ vai pūṣeyam̐ hīdam̐ sarvaṃ puṣyati yadidaṃ kiñca

English

He was not strong enough. He created the Sûdra colour (caste), as Pûshan (as nourisher). This earth verily is Pûshan (the nourisher); for the earth nourishes all this whatsoever.

अध्याय 4

श्लोक 1.4.14

स नैव व्यभवत् तच्छ्रेयो रूपमत्यसृजत धर्मम् ।तदेतत्क्षत्रस्य क्षत्रं यद्धर्मस्तस्माद्धर्मात् परं नास्त्यथो अबलीयान् बलीयाँसमाशँसते धर्मेण यथा राज्ञैवम् ।यो वै स धर्मः सत्यं वै तत् तस्मात्सत्यं वदन्तमाहुर्धर्मं वदतीति धर्मं वा वदन्तँ सत्यं वदतीत्येतद्ध्येवैतदुभयं भवति

sa naiva vyabhavat tacchreyo rūpamatyasṛjata dharmam | tadetatkṣatrasya kṣatraṃ yaddharmastasmāddharmāt paraṃ nāstyatho abalīyān balīyām̐samāśam̐sate dharmeṇa yathā rājñaivam | yo vai sa dharmaḥ satyaṃ vai tat tasmātsatyaṃ vadantamāhurdharmaṃ vadatīti dharmaṃ vā vadantam̐ satyaṃ vadatītyetaddhyevaitadubhayaṃ bhavati

English

He was not strong enough. He created still further the most excellent Law (dharma). Law is the Kshatra (power) of the Kshatra , therefore there is nothing higher than the Law. Thenceforth even a weak man rules a stronger with the help of the Law, as with the help of a king. Thus the Law is what is called the true. And if a man declares what is true, they say he declares the Law; and if he declares the Law, they say he declares what is true. Thus both are the same.

अध्याय 4

श्लोक 1.4.15

तदेतद्ब्रह्म क्षत्रं विट् शूद्रस्तदग्निनैव देवेषु ब्रह्माभवद् ब्राह्मणो मनुष्येषु क्षत्रियेण क्षत्रियो वैश्येन वैश्यः शूद्रेण शूद्रस्तस्मादग्नावेव देवेषु लोकमिच्छन्ते ब्राह्मणे मनुष्येष्वेताभ्याँ हि रूपाभ्यां ब्रह्माभवदथ यो ह वा अस्माल्लोकात्स्वं लोकमदृष्ट्वा प्रैति स एनमविदितो न भुनक्ति यथा वेदो वाऽननूक्तोऽन्यद्वा कर्माकृतम् ।यदि ह वा अप्यनेवंविन्महत्पुण्यं कर्म करोति तद्धास्यान्ततः क्षीयत एवाऽऽत्मानमेव लोकमुपासीत ।स य आत्मानमेव लोकमुपास्ते न हास्य कर्म क्षीयतेऽस्माद्ध्येवाऽऽत्मनो यद्यत्कामयते तत्तत्सृजते

tadetadbrahma kṣatraṃ viṭ śūdrastadagninaiva deveṣu brahmābhavad brāhmaṇo manuṣyeṣu kṣatriyeṇa kṣatriyo vaiśyena vaiśyaḥ śūdreṇa śūdrastasmādagnāveva deveṣu lokamicchante brāhmaṇe manuṣyeṣvetābhyām̐ hi rūpābhyāṃ brahmābhavadatha yo ha vā asmāllokātsvaṃ lokamadṛṣṭvā praiti sa enamavidito na bhunakti yathā vedo vā'nanūkto'nyadvā karmākṛtam | yadi ha vā apyanevaṃvinmahatpuṇyaṃ karma karoti taddhāsyāntataḥ kṣīyata evā''tmānameva lokamupāsīta | sa ya ātmānameva lokamupāste na hāsya karma kṣīyate'smāddhyevā''tmano yadyatkāmayate tattatsṛjate

English

There are then this Brahman, Kshatra, Vis, and Sûdra. Among the Devas that Brahman existed as Agni (fire) only, among men as Brâhmana, as Kshatriya through the (divine) Kshatriya, as Vaisya through the (divine) Vaisya, as Sûdra through the (divine) Sûdra. Therefore people wish for their future state among the Devas through Agni (the sacrificial fire) only; and among men through the Brâhmana, for in these two forms did Brahman exist. Now if a man departs this life without having seen his true future life (in the Self), then that Self, not being known, does not receive and bless him, as if the Veda had not been read, or as if a good work had not been done. Nay, even if one who does not know that (Self), should perform here on earth some great holy work, it will Perish for him in the end. Let a man worship the Self only as his true state. If a man worships the Self only as his true state, his work does not Perish, for whatever he desires that he gets from that Self.

अध्याय 4

श्लोक 1.4.16

अथो अयं वा आत्मा सर्वेषां भूतानां लोकः स यज्जुहोति यद्यजते तेन देवानां लोकोऽथ यदनुब्रूते तेन ऋषीणामथ यत् पितृभ्यो निपृणाति अथ यत्प्रजामिच्छते तेन पितृणामथ यन्मनुष्यान्वासयते यदेभ्योऽशनं ददाति तेन मनुष्याणामथ यत्पशुभ्यस्तृणोदकं विन्दति तेन पशूनां यदस्य गृहेषु श्वापदा वयाँस्या पिपीलिकाभ्य उपजीवन्ति तेन तेषां लोको यथा ह वै स्वाय लोकायारिष्टिमिच्छेद् एवँ हैवंविदे सर्वदा सर्वाणि भूतान्यरिष्टिमिच्छन्ति ।तद्वा एतद्विदितं मीमाँसितम्

atho ayaṃ vā ātmā sarveṣāṃ bhūtānāṃ lokaḥ sa yajjuhoti yadyajate tena devānāṃ loko'tha yadanubrūte tena ṛṣīṇāmatha yat pitṛbhyo nipṛṇāti atha yatprajāmicchate tena pitṛṇāmatha yanmanuṣyānvāsayate yadebhyo'śanaṃ dadāti tena manuṣyāṇāmatha yatpaśubhyastṛṇodakaṃ vindati tena paśūnāṃ yadasya gṛheṣu śvāpadā vayām̐syā pipīlikābhya upajīvanti tena teṣāṃ loko yathā ha vai svāya lokāyāriṣṭimicched evam̐ haivaṃvide sarvadā sarvāṇi bhūtānyariṣṭimicchanti | tadvā etadviditaṃ mīmām̐sitam

English

Now verily this Self (of the ignorant man) is the world of all creatures. In so far as man sacrifices and pours out libations, he is the world of the Devas; in so far as he repeats the hymns, &c., he is the world of the Rishis; in so far as he offers cakes to the Fathers and tries to obtain offspring, he is the world of the Fathers; in so far as he gives shelter and food to men, he is the world of men; in so far as he finds fodder and water for the animals, he is the world of the animals; in so far as quadrupeds, birds, and even ants live in his houses, he is their world. And as every one wishes his own world not to be injured, thus all beings wish that he who knows this should not be injured. Verily this is known and has been well reasoned.

अध्याय 4

श्लोक 1.4.17

आत्मैवेदमग्र आसीदेक एव ।सोऽकामयत जाया मे स्यादथ प्रजायेयाथ वित्तं मे स्यात् अथ कर्म कुर्वीयेत्येतावान्वै कामो नेच्छँश्चनातो भूयो विन्देत् तस्मादप्येतर्ह्येकाकी कामयते जाया मे स्यादथ प्रजायेयाथ वित्तं मे स्यादथ कर्म कुर्वीयेति ।स यावदप्येतेषामेकैकं न प्राप्नोत्यकृत्स्न एव तावन् मन्यते ।तस्यो कृत्स्नता ।मन एवास्याऽऽत्मा वाग्जाया प्राणः प्रजा चक्षुर्मानुषं वित्तं चक्षुषा हि तद्विन्दते श्रोत्रं दैवँ श्रोत्रेण हि तच्छृणोत्यात्मैवास्य कर्माऽऽत्मना हि कर्म करोति ।स एष पाङ्क्तो यज्ञः पाङ्क्तः पशुः पाङ्क्तः पुरुषः पाङ्क्तमिदँ सर्वं यदिदं किञ्च ।तदिदँ सर्वमाप्नोति य एवं वेद

ātmaivedamagra āsīdeka eva | so'kāmayata jāyā me syādatha prajāyeyātha vittaṃ me syāt atha karma kurvīyetyetāvānvai kāmo neccham̐ścanāto bhūyo vindet tasmādapyetarhyekākī kāmayate jāyā me syādatha prajāyeyātha vittaṃ me syādatha karma kurvīyeti | sa yāvadapyeteṣāmekaikaṃ na prāpnotyakṛtsna eva tāvan manyate | tasyo kṛtsnatā | mana evāsyā''tmā vāgjāyā prāṇaḥ prajā cakṣurmānuṣaṃ vittaṃ cakṣuṣā hi tadvindate śrotraṃ daivam̐ śrotreṇa hi tacchṛṇotyātmaivāsya karmā''tmanā hi karma karoti | sa eṣa pāṅkto yajñaḥ pāṅktaḥ paśuḥ pāṅktaḥ puruṣaḥ pāṅktamidam̐ sarvaṃ yadidaṃ kiñca | tadidam̐ sarvamāpnoti ya evaṃ veda

English

In the beginning this was Self alone, one only. He desired, 'Let there be a wife for me that I may have offspring, and let there be wealth for me that I may offer sacrifices.' Verily this is the whole desire, and, even if wishing for more, he would not find it. Therefore now also a lonely person desires, 'Let there be a wife for me that I may have offspring, and let there be wealth for me that I may offer sacrifices.' And so long as he does not obtain either of these things, he thinks he is incomplete. Now his completeness (is made up as follows): mind is his self (husband); speech the wife; breath the child; the eye all worldly wealth, for he finds it with the eye; the ear his divine wealth, for he hears it with the ear. The body (âtman) is his work, for with the body he works. This is the fivefold sacrifice, for fivefold is the animal, fivefold man, fivefold all this whatsoever. He who knows this, obtains all this.

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

पिछलाअध्याय 3Adhyāya 1 · Brāhmaṇa 3अगलाअध्याय 5Adhyāya 1 · Brāhmaṇa 5

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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।