@num = 1.1.1 oM brahmA devAnAM prathamaH sambabhUva viZvasya kartA bhuvanasya goptA sa brahma-vidyAM sarva-vidyA-pratiS¨hAm atharvAya jyeS¨ha-putrAya prAha @syn = om--[praNava,] the principal seed [mantra] of [Vedas;] brahmA--Lord BrahmA; devAnAm--among the demigods; prathamaH--first; sambabhUva--came into being; viZvasya--entire; kartA--the creator; bhuvanasya--of the world; goptA--the protector; saH--he; brahma--of the Supreme; vidyAm--the transcendental doctrine; sarva--of all; vidyA--learning; pratiS¨hAm--the foundation; atharvAya--to AtharvA; jyeS¨ha--eldest; putrAya--his son; prAha--he spoke. @trans = [Om]. First born among the gods, BrahmA is the creator of this whole world and its protector. To his eldest son, AtharvA, he spoke the mystic doctrine of the Supreme, on which foundation all other wisdom stands. The UpaniSad begins by claiming its own descent through a line of spiritual authorities. First is the demiurge BrahmA. His name signifies that he is the principal being of this material realm, and here he is said to have been the initiating communicator of the first principle of existence. In addition to being a claim to historicity, this verse also proposes to establish the universality of the UpaniSad's MI>akSara-vidyA, or <169>doctine of the Infallible.<170> Its teacher BrahmA engineered the universe and looks after its overall welfare, and so he is not just a god of the Aryans who protects them against their enemies, or a leader of the gods like Indra who fights to uphold their power in the face of adversary demons. Lord BrahmA's attitude is not conditioned by any mundane social allegiance, nor is his understanding limited by ordinary divisions of space and time. But what he has taught lies beyond even the scope of his entire domain; it is brahma-vidyA, insight into the transcendental infinite. ZaGkara AcArya comments that the UpaniSad's self-praise in the beginning is meant for encouraging its readers to apply their intelligence to the task of understanding it. If such great sages as BrahmA labored to assimilate its teachings and accepted it as the means for obtaining their life's goal, zrI ZaGkara reasons, certainly less accomplished readers should approach the work with great reverence. The connection of the general idea of <169>the doctrine of the Supreme<170> with this particular UpaniSad will be shown more explicitly in the following two verses. ZaGkara's sub-commentator Ananda Giri draws as an implication of this first statement by ZaGkara that even before commencing on this UpaniSad's elucidation, the proposed commentary needs to be justified by showing its utility. As Ananda Giri mentions, there are several other UpaniSads beside this which also belong to the Atharva Veda, such as the Brahma UpaniSad and Garbha UpaniSad; one might ask why the AcArya has turned his attention only to the MuNDaka. Ananda Giri responds, pointing out that none of the other Atharva Veda UpaniSads are drawn upon as source material by the VedAnta-sUtra, while the MuNDaka UpaniSad provides the basis of several important VedAnta topics, most significantly the discussion (beginning with sUtra 1.2.21: adRZyatvAdi-guNako dharmokteH) of the Supreme's identification with that entity which the UpaniSad refers to as the possessor of invisibility and other negative qualities (MuNDaka Up. 1.1.6). Ananda Giri then addresses a more radical objection, raised hypothetically on behalf of the Vedic MImAMsA proponents of sacrificial work. According to them, the texts of the Vedas are meaningful and authorative primarily where they lay down injunctions of sacred duty. As stated in the original MImAMsA-sUtra (1.2.1), AmnAyasya kriyArthatvAd Anarthakyam atad-arthAnAM tasmAd anityam ucyate: <169>Since the revealed scripture exists for the purpose of sacred work, texts which fail to serve this purpose are useless and therefore are called impermanent.<170> The mantras of the MuNDaka UpaniSad cannot be shown to be of any practical use in sacrificial activity, so there is no need to comment on them. Ananda Giri answers that even if the UpaniSad has no connection with karma, it has its essentially useful connection with vidyA, the meditative cultivation of ultimate knowledge. Here we see highlighted the pivotal conflict between the two schools of Vedic interpretation. The earlier, ritual school restricts canonic authority to the texts enjoining overt sacrificial duties; for the school's more obdurate protagonists, the UpaniSads are at best superfluous exaltation of either religious fiction or impotent truisms, while only the duties of man in this world that wait for him to appreciate and execute are of real importance. The AcAryas of the later interpretation, the VedAnta, on the other hand, extend the principle of sacred necessity to include the soul's inner needs. In the opinion of the UpaniSads and VedAnta-sUtra, the earlier MImAMsA succesfully explained the duties of an individual within the material world, but beyond this one also has a transcendental life to realize. ZrI RAmAnuja and other VedAntic AcAryas propose that the PUrva- and Uttara-mImAMsAs are actually consistent with each other,1 and suggest that realization of the Supreme is also a kind of sacred work, in fact the natural culmination of human development and ethical responsibility.2 Psychic movement is also work, so-called intentional activity, and spiritual realization is the most proper movement of the psyche.3 According to VaiSNava AcAryas like RAmAnuja and Madhva, ZaGkara and his followers betray the weakness of their supposed adherence to the VedAntic viewpoint and to the UpaniSads when they deny Brahman-realization is a prescribable activity that can be mapped out in verbal instructions, and when they furthermore deny it is any kind of activity at all, something to be attained by an effort. Ananda Giri's MImAMsA objector indeed complains about brahma-vidyA's being the result of a person's effort, because this undermines the scriptural authority of the UpaniSad, reducing it to a mere report of speculative findings. Revealed scripture, in the estimation of both PUrva-mImAMsA and VedAnta, cannot be the creation of any author, or else it would be vitiated by the limitations and failures of finite intelligence. But BrahmA and the subsequent teachers of brahma-vidyA, Ananda Giri explains, are only the initiators of the doctrine's disiciplic succession, not the manufacturers of brahma-vidyA. The VaiSNava AcAryas agree with this much; Ananda Giri however then goes on to postulate that vidyA is not something achieved by action: It goes without saying that one who has forgotten he owns an amount of gold will become happy just by remembering it. One may be frightened by a false perception of a snake where there is in reality only a piece of rope, but that anxiety ceases as soon as one understands it is not a snake. So a final purpose, states Ananda Giri, is not always to be accomplished by activity. ZaGkara himself here insists, <169>VidyA and karma are, after all, simply incompatible. One cannot drag any idea of karma into the pure vision of being one with the Supreme, even in a dream.<170>4 Or in Ananda Giri's further words on this point, <169>Pure knowledge is meant to be accompanied only by the cessation of karma, not by more karma. VidyA mixed with karma can therefore never be the means to liberation.<170>5 The word vidyA has been put to various uses in its long history. In its general sense it means <169>knowldege, education, wisdom,<170> and is opposed to avidyA, <169>ignorance.<170> Branches of learning are often called vidyAs, or vidyA-sthAnas (<169>departments of knowledge<170>); a typical list of vidyA-sthAnas is given in the MuNDaka UpaniSad (1.1.5), including the four Vedas, their six corrolary disiciplines of language, ritual and mathematics, and in one alternative reading of the text, also the epics and PurANas, NyAya epistemology, MImAMsA hermeneutics, and the prescriptive sociology of the Dharma-ZAstras. In the UpaniSads and elsewhere, vidyA and avidyA are often talked about as not just conditions of consciousness but existents in their own right with capacity to powerfully influence the living subject as the crucial determinants of his freedom or bondage. Also in the context of the UpaniSads there are generally recognized a number of programmed meditations meant to facilitate spiritual progress, and these are known as vidyAs. One member of the traditional list of thirty-two vidyAs is the akSara-vidyA (<169>meditation on the Infallible<170>), usually specified as comprising verses five and six of the MuNDaka UpaniSad's first chapter. The peculiar metaphysics of ZaGkara's Advaita VedAnta has its own idea of vidyA and avidyA: The one reality, unqualified and ineffible, appears as many with names and forms only by the superimposition of illusion. This illusion, impossible to identify as either existing or not existing, is called MAyA in its cosmic aspect, and avidyA when viewed as the conditioning which produces the semblence of individual souls and then bewilders these false personas of Brahman with all sorts of self-conceptions. Illusion also incorporates vidyA, the potency covering Brahman to manifest the universal creator and ruler, the personal Godhead; in this conception vidyA is additionally the agency bestowing enlightenment through the Vedas on the deluded souls, gradually leading each of them back to the recognization <169>I am the one without a second.<170> Strictly speaking, ZaGkara's vidyA, including the Vedic revelation, subsists only as an aspect of unreality. In this first verse of the UpaniSad, ZaGkara reads brahma-vidyA as <169>vidyA (presumably `realization') of the paramAtmA (`Supreme Soul,' in zrI ZaGkara's vocabulary an epithet for pure Brahman),<170> or alternatively, <169>the vidyA which was spoken by first-born BrahmA.<170> It is the foundation of all vidyAs, the cause of their manifestation; to say this in other words, it is their AZraya (<169>shelter<170>). Or else, <169>the foundation of all vidyAs<170> means that whatever can be known by another vidyA is completely known by it. Explaining this further, Ananda Giri says that brahma-vidyA is Brahman itself, revealed through the activity of intelligence aroused by verbal communication. Axiomatically, Brahman is the manifestor of everything, and so brahma-vidyA is the shelter of all vidyAs, since they depend on its as their source of appearance. Or, it is their firm establishment, their perfection, relieving them of their need to continue: when brahma-vidyA has developed, there remains nothing to be known (by another axiom of Advaita, that in the ultimate state, the plurality of knower-knowledge-known is dispelled). zrI RAmAnuja's sub-commentator SudarZana SUri identifies brahma-vidyA as <169>spiritual knowledge whose object is Para-brahman.<170>6 For the zrI VaiSNavas, para is the original Transcendence, Lord NArAyaNa, not unnamed and unqualified but rather a possessor and exhibitor of manifold auspicious qualities. Para-vidyA, according to SudarZana SUri, is the foundation of all vidyAs, their AZraya, because knowledge of all-inclusive Brahman automatically comprehends every other object of knowledge. RAghavendra TIrtha, spokesman for the Madhvite VaiSNavas, comments similarly that all vidyAs become firmly founded in brahma-vidyA, knowing which renders all other knowledges evidently fruitful. The UpaniSad states that AtharvA received brahma-vidyA from his father, and that he was BrahmA's first son. This seems to contradict the commonly accepted version that the eldest of BrahmA's many sons is Rudra, followed by the four KumAras. ZaGkara offers the explanation that BrahmA repopulates the universe at the beginning of each of his cosmic days, with some variation in order and details; in one of these epochs AtharvA was his first son. Madhva corroborates with a citation from the BrahmANDa PurANa: <169>In the period belonging to Vaivasvata Manu, first AtharvA took birth from BrahmA, and then Mitra, VaruNa, Praheti and Heti. On the first day of BrahmA's life Ziva was his first-born son, while Sanaka and his brothers were born first during the VArAha-kalpa. BrahmA himself is the eldest son of ViSNu.<170>7 @num = 1.1.2 atharvaNe yAM pravadate brahmAtharvA tAM purovAcAGgire brahma-vidyAm sa bhAradvAjAya satya-vAhAya prAha bhAradvAjo 'Ggirase parAvarAm @syn = atharvaNe--to AtharvA; yAm--which; pravadate--spoke; brahmA--Lord BrahmA; atharvA--AtharvA; tAm--that; purA--long ago; uvAca--spoke; aGgire--to AGgirA; brahma-vidyAm--doctrine of the Supreme; saH--he; bhAradvAjAya--to the son of BharadvAja; satya-vAhAya--SatyavAha; prAha--spoke; bhAradvAjaH--BhAradvAja; aGgirase--to AGgirasa; para-avarAm--received from superior to inferior. @trans = This same knowledge of the Supreme that BrahmA spoke to AtharvA was recounted in ancient times by AtharvA to AGgirA. AGgirA then spoke it to the son of BharadvAja, SatyavAha, who spoke it again to AGgirasa. Thus it was passed down through disicplic succession. In the brahminical tradition, a text's acceptance as Zruti, eternal and unauthored scripture, was predicated on the good credentials of its line of speakers and the reputable opinion of its base of hearers through the centuries. The NyAya-sUtra (1.1.7) defined verbal evidence, the third instrument of knowledge, as "instruction by reliable persons" (AptopadeZaH ZabdaH). Vedic RSis were acknowledged as direct recipients of Zruti-revelation, and others preserved the record by being qualified hearers and speakers: thus the importance of repeatedly relating the Vedic sound from teacher to disciple to keep it intact despite the passage of time and the created world's inevitable degradation. An AcArya's announcing the perpetual message and his student's faithful listening formed the sacred essence of communication. Even a mere intermediate in the chain of succession was glorified, as alluded to here by the name of the otherwise obscure Satyavaha (<169>transmiter of truth<170>). Careful precautions were taken to retain the Zruti texts unchanged; nonetheless, what was originally understood as concisely expressed in mantra or sUtra naturally required later elaboration for less intelligent generations, and this was the need which gave rise to the supplementary smRti literature and the genre of commentaries. ZaGkara comments as follows, with RaGga RAmAnuja repeating him: Satyavaha was called BhAradvAja due to his belonging to the patrilineage of RSi BharadvAja. AGgirA was either his disciple or his son. The brahma-vidyA is para-avara, which can be understood in two ways: as "received by increasingly lesser persons each from his superior," or else as "including the subject matter of all other major and minor vidyAs." According to RAghavendra TIrtha, this term parAvarAm refers forward to the characterization of the Rg Veda and so on (text 1.1.5), with the idea that this one body of learning can function spiritually or materially depending on how its meaning is construed. @num = 1.1.3 Zaunako ha vai mahA-ZAlo 'GgirasaM vidhi-vad upasannaH papraccha. kasmin nu bhagavo vijJAte sarvam idaM vijJAtaM bhavatIti. @syn = ZaunakaH--the sage Zaunaka, author of the Rg-veda-pratiZAkha; ha vai--indeed; mahA--large; ZAlaH--whose assembly hall; aGgirasam--of AGgirasa; vidhi-vat--according to scriptural injunctions; upasannaH--having respectfully approached; papraccha--asked; kasmin--what; nu--indeed; bhagavaH--O great master; vijJAte--being understood; sarvam--all; idam--this (manifest existence); vijJAtam--understood; bhavati--becomes; iti--thus. @trans = The great householder sage Zaunaka once approached AGgirasa, honoring him in accordance with Vedic injunctions, and asked: Master, what is it, knowing which all this that exists becomes known? @num = 1.1.4 tasmai sa hovAca. dve vidye veditavye iti ha sma yad brahma-vido vadanti parA cAparA ca. @syn = tasmai--to him; saH--he; ha uvAca--said; dve--two; vidye--doctrines; veditavye--required to be learned; iti--thus; ha sma--in the past; yat--which; brahma--of the Supreme; vidaH--those who know; vadanti--say; parA--superior; ca--and; aparA--inferior; ca--also. @trans = In reply to him, he said: Those who know the Supreme have said that there are two kinds of learning to be acquired--the higher and the lower. @num = 1.1.5 tatrAparA Rg-vedo yajur-vedaH sAma-vedo 'tharva-vedaH ZikSA kalpo vyAkaraNaM niruktaM chando jyotiSam iti. atha parA yayA tad akSaram adhigamyate. @syn = tatra--in this regard; aparA--the inferior; Rk-vedaH--the [Rg Veda;] yajuH-vedaH--the [Yajur Veda;] sAma-vedaH--the [SAma Veda;] atharva-vedaH--the [Atharva Veda;] ZikSA--the science of pronunciation; kalpaH--the methodology of ritual performances; vyAkaraNam--grammar; niruktam--word meanings and derivations; chandaH--liturgical meter; jyotiSam--astronomy; iti--thus; atha--now; parA--the superior; yayA--by which; tat--that; akSaram--infallible Supreme; adhigamyate--is realized. @trans = Of these, the lower is comprised of the [Rg Veda, Yajur Veda, SAma Veda, Atharva Veda,] and the studies of pronunciation, ritual, grammar, vocabulary, meter and astronomy. And the higher is that by which one realizes the Infallible. (AkSara-vidyA, idea of 32 vidyAs.) @num = 1.1.6 yat tad adreZyam agrAhyam agotram avarNam acakSuH-ZrotraM tad apANi-pAdaM nityaM vibhuM sarva-gataM su-sUkSmaM tad avyayaM yad bhUta-yoniM paripaZyanti dhIrAH. @syn = yat--which; tat--that; adreZyam--invisible; agrAhyam--untouchable; agotram--without any family or origin; avarNam--not belonging to any social class or material category; acakSuH-Zrotram--without eyes or ears; tat--that; apANi-pAdam--without hands or feet; nityam--eternal; vibhum--unbounded; sarva-gatam--present everywhere; su-sUkSmam--extremely subtle; tat--that; avyayam--inexhaustible; yat--which bhUta--of created beings; yonim--the source; paripaZyanti--see; dhIrAH.--those who are of sober intelligence. @trans = That Infallible cannot be seen or touched and belongs to no family or class. It has no eyes or ears, and no hands or feet. It is eternal, unbounded, present everywhere and extremely subtle. It is the inexhaustible Supreme, which sober sages witness as the origin of all created beings. @num = 1.1.7 yathorNa-nAbhiH sRjate gRhNate ca yathA pr¨hivyAm oSadhayaH sambhavanti yathA sataH puruSAt keZa-lomAni tathAkSarAt sambhavatIha viZvam @syn = yathA--as; UrNa-nAbhiH--a spider; sRjate--exudes; gRhNate--withdraws; ca--and yathA--as; pr¨hivyAm--in the earth; oSadhayaH--plants; sambhavanti--grow; yathA--as; sataH--living; puruSAt--from a person; keZa--hair; lomAni--and nails; tathA--so; akSarAt--from the Infallible; sambhavati--arises; iha--in this creation; viZvam--everything. @trans = In the same way as a spider produces a web from its own self and later withdraws it, as various plants grow forth from the earth, or as hair and nails grow from a living person, so all beings in existence arise from the Infallible. @num = 1.1.8 tapasA cIyate brahma tato 'nnam abhijAyate annAt prANo manaH satyaM lokAH karmasu cAmRtam @syn = tapasA--by the potency of meditation; cIyate--ripens; brahma--the Supreme; tataH--from it; annam--food; abhijAyate--is generated; annAt--from food; prANaH--the vital air; manaH--the mind; satyam--the living being; lokAH--worlds; karmasu--in work; ca--and; amRtam--immmortality. @trans = The Supreme becomes ripened by the potency of its meditation, and so from it is born the principle of food. From food come the vital air, the mind, and the living being, along with the worlds the living being can attain and the immortality to be earned by his endeavors. @num = 1.1.9 yaH sarva-jJaH sarva-vid yasya jJAna-mayaM tapaH tasmAd etad brahma nAma rUpam annaM ca jAyate @syn = yaH--who; sarva-jJaH--knowing all things; sarva-vit--knowing everything about each thing; yasya--whose; jJAna-mayam--consisting of consciousness; tapaH--potency; tasmAt--from Him; etat--this; brahma--total nature; nAma--names; rUpam--forms; annam--food (matter); ca--and; jAyate--is born. @trans = From Him who knows all things in all respects, whose potency is pure knowledge, is born the source of this creation, and also the names, forms, and material substance of creation. @num = 1.2.1 tad etat satyam. mantreSu karmANi kavayo yAny apaZyaMs tAni tretAyAM bahudhA santatAni tAny Acaratha niyataM satya-kAmA eSa vaH panthAH su-kRtasya loke @syn = tat--that; etat--this; satyam--eternal, true; mantreSu--in the Vedic hymns; karmANi--ritual works; kavayaH--sages; yAni--which; apaZyan--saw; tAni--they; tretAyAm--in the Treta age; bahudhA--as manifold; santatAni--expanded; tAni--them Acaratha--you should perform; niyatam--regularly; satya--truth; kAmAH--whose desire; eSaH--this; vaH--your; panthAH--path; su--well; kRtasya--for that which is executed; loke--to the world. @trans = This is the eternal truth. The ritual works which the first seers of the [Vedas] envisioned within its hymns were variously expanded during the third universal age. You who want truth should always enact these duties, for when well done they are the path to the attainment of your higher destination. @num = 1.2.2 yadA lelAyate hy arciH samiddhe havya-vAhane tadAjya-bhAgAv anta- reNAhutIH pratipAdayet @syn = yadA--when; lelAyate--moves about; hi--indeed; arciH--the flame; samiddhe--inflamed; havya-vAhane--in the fire that will transport the oblations; tadA--then; Ajya--of purified butter; bhAgau--the two portions; antareNa--in between; AhutIH--the offerings; pratipAdayet--one should make. @trans = When the kindled sacrifical fire begins to blaze and its flames flicker in agitation, then one should make one's offerings into it in the place between the two oblations of butter. @num = 1.2.3 yasyAgni-hotram adarZam apaurNa-mAsam acAturmAsyam anAgrayaNam atithi-varjitaM cAhutam avaiZvadevam avidhinA hutam A-saptamAMs tasya lokAn hinasti @syn = yasya--whose; agni-hotram--prescribed daily fire sacrifice in the home; adarZam--without the special sacrifice for the new moon; apaurNa-mAsam--without that for the full moon; acAturmAsyam--without carrying out the vows of the four-month rainy season; anAgrayaNam--without the harvest sacrifice; atithi--hospitality to strangers; varjitam--without; ca--also; ahutam--oblations failed to be made; avaiZva-devam--without the offering to the ViZvadevas; avidhinA--without following the prescribed rules; hutam--offering made in the fire; A--up to; saptamAn--seven; tasya--his; lokAn--worlds; hinasti--become ruined. @trans = For one who does the daily fire ritual but without observing the special sacrifices for the new moon, full moon, monsoon season and harvest, failing to entertain guests, missing prescribed offerings, neglecting to worship the ViZvadevas, and offering oblations against the prescribed procedures, all the aspirations of seven generations of his family become ruined. @num = 1.2.4 kAlI karAlI ca mano-javA ca su-lohitA yA ca su-dhUmra-varNA sphuliGginI viZva-rucI ca devI lelAyamAnA iti sapta jihvAH @syn = kAlI--mistress of time; karAlI--gaping formidably; ca--and; manaH-javA--swift as the mind; ca--and; su-lohitA--bright red; yA--which; ca--and; su-dhUmra--much like smoke; varNA--whose color; sphuliGginI--giving sparks; viZva--in all directions; rucI--effulgent; ca--and; devI--brilliant; lelAyamAnA--flickering agitatedly; iti--thus; sapta--seven; jihvAH--tongues. @trans = KAlI, KarAlI, ManojavA, SulohitA, SudhUmravarNA, SphuliGginI, ViZvarucI, DevI and LelAyamAnA--these are the fire's seven tongues. @num = 1.2.5 eteSu yaZ carate bhrAjamAneSu yathA-kAlaM cAhutayo hy AdadAyan taM nayanty etAH sUryasya raZmayo yatra devAnAM patir eko 'dhivAsaH @syn = eteSu--within these (tongues of the sacrificial fire); yaH--who; carate--executes his ritual duty; bhrAjamAneSu--brilliant; yathA-kAlam--in accordance with the prescribed times; ca--and; AhutayaH--oblations; hi--indeed; AdadAyan--offering; tam--him; nayanti--carry; etAH--they; sUryasya--of the sun; raZmayaH--rays; yatra--where; devAnAm--of the gods; patiH--the Lord; ekaH--only; adhivAsaH--resident. @trans = If one fufills his duty by offering correctly timed oblations into these blazing tongues of the fire, they will become the sun's rays and carry him to where the sole Lord of the gods resides. @num = 1.2.6 ehy ehIti tam AhutayaH su-varcasaH sUryasya raZmibhir yajamAnaM vahanti priyAM vAcam abhivadantyo 'rcayantya eSa vaH puNyaH su-kRto brahma-lokaH @syn = ehi ehi--come, come; iti--thus saying; tam--him; AhutayaH--the offered oblations; su-varcasaH--brilliantly glowing; sUryasya--of the sun; raZmibhiH--with the rays; yajamAnam--the sacrificer; vahanti--they carry; priyAm--dear; vAcam--words; abhivadantyaH--respectfully speaking to him; arcayantyaH--worshiping; eSaH--this; vaH--your; puNyaH--pious; su-kRtaH--earned by good deeds; brahma-lokaH--spiritual world. @trans = Made brilliant by the sun's rays, the oblations that were offered reverentially call out to the sacrificer, "Come, come with us," and carry him away. They glorify him and speak sweet words: "Here is the auspicious kingdom of the Supreme you have achieved by your good work." @num = 1.2.7 plavA hy ete adRDhA yajJa-rUpA aS¨AdaZoktam avaraM yeSu karma etac chreyo ye 'bhinandanti mUDhA jarA-mRtyuM te punar evApiyanti @syn = plavAH--boats; hi--indeed; ete--these; adRDhAH--fragile; yajJa--of sacrificial performance; rUpAH--having the form; aS¨AdaZa--by the eighteen (branches of Vedic knowledge); uktam--described; avaram--inferior; yeSu--in which; karma--ritual activity; etat--this; ZreyaH--the best thing; ye--who; abhinandanti--praise; mUDhAH--fools; jarA--old age; mRtyum--and death; te--they; punaH--repeatedly; eva--indeed; apiyanti--obtain. @trans = But these conveyances of the sacrifice, taught by the eighteen Vedic sciences, are most fragile vehicles, involving as they do inferior activities. Foolish persons who praise them as excellent simply succumb to old age and death again and again. @num = 1.2.8 avidyAyAm antare vartamAnAH svayaM dhIrAH paNDitam-manyamAnAH jaGghanyamAnAH pariyanti mUDhA andhenaiva nIyamAnA yathAndhAH @syn = avidyAyAm--ignorance; antare--within; vartamAnAH--living; svayam--in their own view; dhIrAH--self-realized saints; paNDitam--scholarls; manyamAnAH--considering themselves; jaGghanyamAnAH-- pariyanti--they wander; mUDhAH--foolish; andhena--by a blind man; eva--simply; nIyamAnAH--being led; yathA--like; andhAH--blind men. @trans = Presuming themselves to be self-realized scholars, these fools perpetually wander about in ignorance, like the blind leading the blind. @num = 1.2.9 avidyAyAM bahudhA vartamAnA vayaM kRtArthA ity abhimanyanti bAlAH yat karmiNo na pravedayanti rAgAt tenAturAH kSINa-lokAZ cyavante @syn = avidyAyAm--in ignorance; bahudhA--variously; vartamAnAH--living; vayam--we; kRta-arthAH--successful; iti--thus; abhimanyanti--act proudly; bAlAH--childish persons; yat--because; karmiNaH--believers in material work; na pravedayanti--become cognizant; rAgAt--due to attachment; tena--therefore; AturAH--distressed; kSINa--depleted; lokAH--their achievment of higher destinations; cyavante--they fall down. @trans = While living through various situations within the realm of ignorance, unintelligent souls proudly proclaim "We are so successful!" Because such enthusiasts of ritualism are too materially attached to recognize their real condition, they inevitably suffer the agony of falling down from the higher worlds they have achieved. @num = 1.2.10 iS¨A-pUrtaM manyamAnA variS¨haM nAnyac chreyo vedayante pramUDhAH nAkasya pRS¨he te su-kRte 'nubhUtve- maM lokaM hIna-taraM vA viZanti @syn = iS¨A--Vedic rituals; pUrtam--and socially beneficial works; manyamAnAH--prizing; variS¨ham--as most desirable; na anyat--nothing else; ZreyaH--excellent; vedayante--they consider; pramUDhAH--totally bewildered; nAkasya--of heaven; pRS¨he--on the plane; te--they; su-kRte--earned by their piety; anubhUtve--having proportionately enjoyed; imam--this; lokam--world; hIna-taram--even more inferior; vA--or; viZanti--they enter. @trans = They are totally bewildered, prizing Vedic sacrifices and ordinary good works as the most desireable accomplishments, and failing to appreciate that anything else might be more important than these. After enjoying on the plane of heaven to the extent that their efforts deserve, they must return to this world, or to one that is even more degraded. @num = 1.2.11 tapaH-Zraddhe ye hy upavasanty araNye ZAntA vidvAMso bhaikSa-caryAM carantaH sUrya-dvAreNa te virajAH prayAnti yatrAmRtaH puruSo hy avyayAtmA @syn = tapaH--austerity; Zraddhe--and faith; ye--who; hi--indeed; upavasanti--devote themselves to; araNye--in the forest; ZAntAH--peaceful; vidvAMsaH--wise; bhaikSa--by charity; caryAm--subsistence; carantaH--carrying out; sUrya--of the sun; dvAreNa--through the door; te--they; virajAH--purified of all contamination; prayAnti--depart; yatra--where; amRtaH--immortal; puruSaH--the person; hi--indeed; avyaya--inexhaustible; AtmA--the Supreme Soul. @trans = But those who devote themselves to living in the forest with austerity and faith, who are peaceful and wise, securing their subsistence from charity, depart from this world through the gate of the sun, where they are cleansed of all contamination. They go to where resides the Supreme Soul, immortal and inexhaustible. @num = 1.2.12 parIkSya lokAn karma-citAn brAhmaNo nirvedam AyAn nAsty akRtaH kRtena tad-vijJAnArthaM sa gurum evAbhigacchet samit-pANiH ZrotriyaM brahma-niS¨ham @syn = parIkSya--observing; lokAn--worlds; karma--by ritual work; citAn--accumulated; brAhmaNaH--one of first-class intelligence; nirvedam--disinterest; AyAt--he should develop; na asti--there is not; akRtaH--negation of the material condition; kRtena--by material work itself; tat--that; vijJAna--of understanding in fact; artham--for the purpose; saH--he; gurum--a spiritual master; eva--certainly; abhigacchet--should approach; samit--kindling wood; pANiH--in his hands; Zrotriyam--who is learned in the revealed scriptures; brahma-niS¨ham--who is dedicated to the Absolute. @trans = One who is spiritually intelligent should see how all elevations to higher worlds are just material reactions to work. With this in mind, he should learn indifference, since the unmade eternal cannot be achieved by anything created. He should approach a spiritual master to obtain realized knowledge of this truth; carrying firewood in his hands, he should approach him who is steeped in the scriptures and dedicated to the Absolute. @num = 1.2.13 tasmai sa vidvAn upasannAya samyak praZAnta-cittAya ZamAnvitAya yenAkSaraM puruSaM veda satyaM provAca tAM tattvato brahma-vidyAm @syn = tasmai--to him; saH--he; vidvAn--learned; upasannAya--to the one who has approached submissively; samyak--correctly; praZAnta--pacified; cittAya--whose mind; Zama-with self-control; anvitAya--endowed; yena--by which; AkSaram--infallible; puruSam--the Supreme Person; veda--one knows; satyam--true; provAca--he (AGgirasa); tAm--that; tattvataH--factually; brahma--of the Absolute; vidyAm--the doctrine. @trans = Because he approached correctly, because his mind was pacified and he possessed the power of self-control, therefore the learned sage described to him definitively that doctrine of the Absolute by which one comes to know the infallible Supreme Person, the eternal truth. @num = 2.1.1 tad etat satyam yathA su-dIptAt pAvakAd visphuliGgAH sahasraZaH prabhavante sa-rUpAH tathAkSarAd vividhAH somya bhAvAH prajAyante tatra caivApiyanti @syn = tat--that; etat--this; satyam--eternal, true; yathA--as; su-dIptAt--blazing; pAvakAt--from a fire; viSphuliGgAH--sparks; sahasraZaH--by the thousands; prabhavante--arise; sa-rUpAH--similar in form; tathA--so; akSarAt--from the Infallible; vividhAH--varied; somya--O gentle [brAhmaNa;] bhAvAH--created things; prajAyante--are generated; tatra--into it; ca--and; eva--indeed; apiyanti--return. @trans = This is the eternal truth. As thousands of sparks arise from a blazing fire, each resembling the original, so, O gentle [brAhmaNa,] all varieties of entities are born from the Infallible and also return to it. @num = 2.1.2 divyo hy amUrtaH puruSaH sa bAhyAbhyantaro hy ajaH aprANo hy amanAH Zubhro hy akSarAt parataH paraH @syn = divyaH--divine; hi--indeed; amUrtaH--unembodied; puruSaH--the Supreme Person; saH--he; bAhya--outside; abhyantaraH--and inside; hi--indeed; ajaH--unborn; aprANaH--without breath; hi--indeed; amanAH--without any mind; ZubhraH--pure; hi--indeed; akSarAt--to the infallible (total material nature); parataH--to that which is superior; paraH--superior. @trans = The divine Personality of Godhead has no material form. He is present inside and outside everything. He has no breath and no mind, and is is complete pure, the transcendence beyond what transcends infallible nature. @num = 2.1.3 etasmAj jAyate prANo manaH sarvendriyANi ca khaM vAyur jyotir ApaH pRthivI viZvasya dhAriNI @syn = etasmAt--from Him; jAyate--is born; prANaH--the vital air; manaH--the mind; sarva--all; indriyANi--the senses; ca--and; kham--ether; vAyuH--air; jyotiH--fire; ApaH--water; pRthivI--earth; viZvasya--of everything; dhAriNI--the holder. @trans = From Him are born breath, the mind, every sense and the elements--ether, air, fire, water and all-upholding earth. @num = 2.1.4 agnir mUrdhA cakSuSI candra-sUryau diZaH Zrotre vAg vivRtAZ ca vedAH vAyuH prANo hRdayaM viZvam asya padbhyAM pRthivI hy eSa sarva-bhUtAntar-AtmA @syn = agniH--fire; mUrdhA--His head; cakSuSI--His two eyes; candra-sUryau--the moon and sun; diZaH--the directions; Zrotre--His two ears; vAk--His power of speech; vivRtAH--expanded; ca--and; vedAH--the [Vedas;] vAyuH--air; prANaH--His breath; hRdayam--His heart; viZvam--the entire universe; asya--His; padbhyAm--by the two feet; pRthivI--earth; hi--indeed; eSaH--He; sarva--of all; bhUta--created beings; antaH-AtmA--the inner Soul. @trans = Fire is His head, the moon and sun His eyes, the directions His ears, the elaborated [Vedas] His speech, the wind His breath, the whole creation His heart, and the earth His feet. He is the indwelling Soul of all beings. @num = 2.1.5 tasmAd agniH samidho yasya sUryaH somAt parjanya oSadhayaH pRthivyAm pumAn retaH siJcati yoSitAyAM bahvIH prajAH puruSAt samprasUtAH @syn = tasmAt--from Him; agniH--fire; samidhaH--kindling wood; yasya--of which; sUryaH--the sun; somAt--from the moon; parjanyaH--the rain; oSadhayaH--the herbs; pRthivyAm--in the earth; pumAn--a person; retaH--his semen; siJcati--sprinkles; yoSitAyAm--within a woman; bahvIH--many; prajAH--offspring; puruSAt--from a person; samprasUtAH--are generated. @trans = From Him comes fire, kindled by the sun, and from the moon comes the rains and the herbs upon the earth. A man implants his sperm in a woman and thus from him numerous children are generated. @num = 2.1.6 tasmAd RcaH sAma yajUMSi dIkSA yajJAZ ca sarve kratavo dakSiNAZ ca saMvastaraZ ca yajamAnaZ ca lokAH somo yatra pavate yatra sUryaH @syn = tasmAt--from Him; RcaH--the [mantras] of the [Rg Veda;] sAma--the [SAma Veda;] yajUMSi--the [mantras] of the [Yajur Veda;] dIkSA--the sacrificial initiations; yajJAH--the sacrifices; ca--and; sarve--all; kratavaH--the rituals; dakSiNAH--remunerations to the priests; ca--and; saMvastaraH--the year-cycle; ca--and; yajamAnaH--the sponsor of the sacrifice; ca--and; lokAH--the worlds to be attained; somaH--the moon; yatra--in which; pavate--purifies by its radiation; yatra--in which; sUryaH--the sun. @trans = From Him come the [mantras] of the [Rg, SAma] and [Yajur;] the sacrifices with their initiations, rituals and offerings to the priests; the cycle of the year; the sacrificial sponsor; and the worlds to be attained, where the moon and sun shine with purifying brilliance. @num = 2.1.7 tasmAc ca devA bahudhA samprasUtAH sAdhyA manuSyAH paZavo vayAMsi prANApAnau vrIhi-yavau tapaZ ca ZraddhA satyaM brahma-caryaM vidhiZ ca @syn = tasmAt--from Him; ca--and; devAH--the demigods; bahudhA--manifold; samprasUtAH--are generated; sAdhyAH--the SAdhya deities (inhabitants of Bhuvarloka, between the earth and the sun); manuSyAH--human beings; paZavaH--animals; vayAMsi--birds; prANa-apAnau--the upward and downward bodily airs; vrIhi-yavau--rice and barley; tapaH--penance; ca--and; ZraddhA--faith; satyam--truth; brahma-caryam--celibacy; vidhiH--Vedic regulations; ca--and. @trans = From Him are generated the many classes of demigods; the SAdhyas, humans, animals and birds; the upward and downward airs of the body; the rice and barley grains; penance, faith, truth, celibacy and the observance of duties. @num = 2.1.8 sapta prANAH prabhavanti tasmAt saptArciSaH samidhaH sapta homAH ime lokA yeSu caranti prANA guhAZayA nihitAH sapta sapta @syn = sapta--seven; prANAH--the life airs; prabhavanti--arise; tasmAt--from Him; sapta--seven; arciSaH--the flames; samidhaH--the kindling woods; sapta--seven; homAH--; ime--these lokAH--worlds; yeSu--in which; caranti--move about; prANAH--the life airs; guhA--in the cavity (of the heart); AZayAH--whose residence; nihitAH--kept within; sapta--seven; sapta--and seven. @trans = The seven life airs arise from Him, the seven flames, seven kindling woods, seven sacrificial fires, and these worlds wherein the heart of each living being carries the seven circulating vital airs. @num = 2.1.9 ataH samudrA girayaZ ca sarve 'smAt syandante sindhavaH sarva-rUpAH ataZ ca sarvA oSadhayo rasAZ ca yenaiSa bhUtais tiS¨hate hy antar-AtmA @syn = ataH--from Him; samudrAH--the oceans; girayaH--mountains; ca--and; sarve--all; asmAt--from him; syandante--flow; sindhavaH--the rivers; sarva-rUpAH--in all their forms; ataH--from Him; ca--and; sarvAH--all; oSadhayaH--plants; rasAH--saps; ca--and; yena--by which; eSaH--He; bhUtaiH--with the living beings; tiS¨hate--is present; hi--indeed; antaH-AtmA--the Supersoul. @trans = From Him come all the oceans and mountains, the various flowing rivers, the many plants and their saps. Thus He lives in the midst of His creatures as their Supersoul. @num = 2.1.10 puruSa evedaM viZvaM karma tapo brahma parAmRtam etad yo veda nihitaM guhAyAM so 'vidyA-granthiM vikaratIha somya @syn = puruSaH--the Supreme Person; eva--alone; idam--this; viZvam--universe; karma--Vedic ritual duty; tapaH--penance; brahma--the Absolute; para--highest; amRtam--ecstasy; etat--Him; yaH--who; veda--knows; nihitam--kept; guhAyAm--within the cavity of the heart; saH--he; avidyA--of ignorance; granthim--the knot; vikarati--cleaves; iha--in this world; somya--O gentle [brAhmaNa]. @trans = The Supreme Person is Himself the entire universe. He is duty, penance and the supremely blissful Absolute. One who finds Him within the hidden place of the heart, gentle one, severs the knot of ignorance in this very life. @num = 2.2.1 AviH sannihitaM guhA-caraM nAma mahat padam atraitat sarvam arpitam. ejat prANan nimiSac ca yad etaj jAnatha sad-asad vareNyaM paraM vijJAnAd yad variS¨haM prajAnAm. @syn = AviH--manifest; sannihitam--immanent; guhA--the cavity (of the heart); caram--habitating; nAma--indeed; mahat--greatest; padam--the goal; atra--in Him; etat--this; sarvam--entire; arpitam--placed; ejat--stirring, awake; prANan--breathing; nimiSat--closing the eyelids, asleep; ca--and; yat--which; etat--this; jAnatha--you should know; sat--subtle cause; asat--and gross effect; vareNyam--worshipable; param--suprerior; vijJAnAt--to the intelligent (the individual living entity); yat--which; variS¨ham--most desirable; prajAnAm--to those who are born. @trans = In His own right He is the ultimate goal, perceivable as present within the core of one's heart, and within Him this whole universe finds its place. He is all who have breath, both in their waking and their sleep. Know Him thus as the worshipable basis of cause and effect, the utmost beloved of all born to life, superior to the individual conscious soul. @num = 2.2.2 yad arci-mad yad aNubhyo 'Nu ca yasmil+ lokA nihitA lokinaZ ca. tad etad akSaraM brahma sa prANas tad u vAG-manaH. tad etat satyaM tad amRtaM tad veddhavyaM somya viddhi. @syn = yat--which; arci-mat--shining; yat--which; aNubhyaH--than the smallest; aNu--smaller; ca--and; yasmil+--in which; lokA--the worlds; nihitAH--placed; lokinaH--inhabitants of the worlds; ca--and; tat etat--He Himself; akSaram--Infallible; brahma--Supreme; saH--He; prANaH--the life air; tat--He; u--Himself; vAG--speech; manaH--and the mind; tat etat--He Himself; satyam--true; tat--He; amRtam--immortal; tat--He; veddhavyam--to be pierced; somya--O gentle [brAhmaNa;] viddhi--please know. @trans = The brilliant Lord who is smaller than the smallest and who contains all these worlds and their inhabitants--He is Himself the Infallible, the Supreme. He is the life air, speech and the mind. He is truth and immortality. Understand that you should aim for Him, O gentle one. @num = 2.2.3 dhanur gRhItvaupaniSadaM mahAstraM ZaraM hy upAsana-ZitaM sandadhIta Ayamya tad bhAva-gatena cetasA lakSyaM tad evAkSaraM somya viddhi @syn = dhanuH--the bow; gRhItva--taking up; aupaniSadam--of the [UpaniSads;] mahA--great; astram--the weapon; Zaram--the arrow; hi--indeed; upAsana--by worship; Zitam--sharpened; sandadhIta--one should fix; Ayamya--pulling taught; tat--of it; bhAva--with attainment; gatena--absorbed; cetasA--with a mind; lakSyam--the target; tat--it; eva--indeed; akSaram--the Infallible; somya--O gentle one; viddhi--pierce. @trans = You should take up the mighty UpaniSadic bow, fix upon it your arrow sharpened by worship, pull the bow tight with a mind intent on the goal and then, gentle one, strike your target, the Infallible. @num = 2.2.4 praNavo dhanuH Zaro hy AtmA brahma tal lakSyam ucyate apramattena veddhavyaM Zara-vat tan-mayo bhavet @syn = praNavaH--the syllable [om;] dhanuH--the bow; ZaraH--the arrow; hi--indeed; AtmA--the soul; brahma--the Supreme; tat--that; lakSyam--target; ucyate--is called; apramattena--by one who is not confused; veddhavyam--is to be pierced; Zara-vat--like an arrow; tat-mayaH--intent upon it; bhavet--one should become. @trans = [Om] is said to be the bow, the soul the arrow and the Supreme the target. One who is sober should aim to hit it, intent upon it like an arrow. @num = 2.2.5 yasmin dyauH pRthivI cAntarikSam otaM manaH saha prANaiZ ca sarvaiH tam evaikaM jAnathAtmAnam anyA vAco vimuJcathAmRtasyaiSa setuH @syn = yasmin--upon whom; dyauH--outer space; pRthivI--the earth; ca--and; antarikSam--the sky in between; otam--woven; manaH--the mind; saha--along with; prANaiH--the life airs; ca--and; sarvaiH--all; tam--Him; eva--only; ekam--one jAnatha--you should know; AtmAnam--the Soul; anyAH--other; vAcaH--words; vimuJcatha--you should give up; AmRtasya--of immortality; eSaH--he; setuH--the bulwark. @trans = Know Him alone to be the Supreme Soul, upon whom are woven space, the earth and the middle sky, the mind and all the life airs. Give up all other talk, for He is the rampart of immortality's shore. @num = 2.2.6 arA iva ratha-nAbhau saMhatA yatra nADyaH sa eSo 'ntaZ carate bahudhA jAyamAnaH. om ity eva dhyAyathAtmAnaM svasti vaH pArAya tamasaH parastAt. @syn = arAH--spokes; iva--like; ratha--of a chariot; nAbhau--on the wheel's hub; saMhatAH--fixed; yatra--where; nADyaH--the blood vessels; saH eSaH--He Himself; antaH--within; carate--is present; bahudhA--as manifold; jAyamAnaH--manifesting; om iti--saying [om;] eva--indeed; dhyAyatha--you should meditate; AtmAnam--on the Supreme Soul; svasti--auspiciousness; vaH--your; pArAya--for crossing to other the shore; tamasaH--darkness; parastAt--beyond. @trans = In that place He dwells where the veins conjoin like spokes on a chariot-wheel's hub, and He makes Himself appear in many forms. Meditate--[om]--on Him, the Supreme Soul, and auspiciousness will be yours for crossing to the other shore of darkness. @num = 2.2.7 yaH sarva-jJaH sarva-vid yasyaiSa mahimA bhuvi divye brahma-pure hy eSa vyomny AtmA pratiS¨hitaH @syn = yaH--who; sarva-jJaH--knowing all things; sarva-vit--knowing everything about each thing; yasya--whose; eSaH--this; mahimA--greatness; bhuvi--in this world; divye--divine; brahma--of the Supreme; pure--in the city; hi--indeed; eSaH--He; vyomni--in the heavens; AtmA--the Supreme Soul; pratiS¨hitaH--is established. @trans = He who knows all things in all respects, the Supersoul sovereign over all greatness in this world, reigns in the city of the Supreme, the transcendental place within the limitless sky. @num = 2.2.8 mano-mayaH prANa-ZarIra-netA pratiS¨hito 'nne hRdayaM sannidhAya tad vijJAnena paripaZyanti dhIrA Ananda-rUpam amRtaM yad vibhAti @syn = manaH-mayaH--comprising the mind; prANa--of life airs; ZarIra--and the body; netA--the ruler; pratiS¨hitaH--established; anne--within matter; hRdayam--the heart; sannidhAya--placing; tat--that; vijJAnena--by realized knowledge; paripaZyanti--properly see; dhIrAH--sober sages; Ananda--ecstasy; rUpam--whose form; amRtam--immortality; yat--which; vibhAti--shines forth. @trans = He comprises the mind, and controls the life airs and body. He establishes Himself within matter by entering the heart. Through intelligent realization, sages learn to see Him as He is, the immortal, shining forth in His form of bliss. @num = 2.2.9 bhidyate hRdaya-granthiZ chidyante sarva-saMZayAH kSIyante cAsya karmANi tasmin dRS¨e parAvare @syn = bhidyate--is broken; hRdaya--of the heart; granthiH--the knot; chidyante--are shattered; sarva--all; saMZayAH--doubts; kSIyante--diminish; ca--and; asya--his; karmANi--duties; tasmin--Him; dRS¨e--being seen; para-avare--the Lord of all, lesser and greater. @trans = When one has realized the Lord of all greater and lesser beings, the knot in one's heart is cut, one's doubts are all shattered, and one's obligation to material work is diminished to nill. @num = 2.2.10 hiraN-maye pare koZe virajaM brahma niSkalam tac chubhraM jyotiSAM jyotis tad yad Atma-vido viduH @syn = hiraN-maye--golden; pare--transcendental; koZe--in the vessel; virajam--spotless; brahma--the Supreme; niSkalam--without parts; tat--that Zubhram--radiant; jyotiSAm--of lights; jyotiH--the light; tat--that; yat--which; Atma--of the self; vidaH--knowers; viduH--know. @trans = In the golden vessel of the heart lies the spotless and undivided Supreme. Knowers of the self know Him as the radiant light of all lights. @num = 2.2.11 na tatra sUryo bhAti na candra-tArakaM nemA vidyuto bhAnti kuto 'yam agniH tam eva bhAntam anubhAti sarvaM tasya bhAsA sarvam idaM vibhAti @syn = na--does not; tatra--there; sUryaH--the sun; bhAti--shine; na--nor; candra--the moon; tArakam--and star; na--nor; ime--these; vidyutaH--flashes of lightning; bhAnti--shine; kutaH--what to speak of; ayam--this; agniH--fire; tam--to Him; eva--alone; bhAntam--shining; anubhAti--subsequently shines; sarvam--everything; tasya--His; bhAsA--by the effulgence; sarvam--all; idam--this; vibhAti--shines manifestly. @trans = In that place the sun does not shine, nor do the moon, the stars, or the ordinary lightning of this world, what to speak of mere fire. By His shining alone everything else shines, and by His effulgence this universe is alight. @num = 2.2.12 brahmaivedam amRtaM purastAd brahma paZcAd brahma dakSiNataZ cottareNa adhaZ cordhvaM ca prasRtaM brahmaiv- edaM viZvam idaM variS¨ham @syn = brahma--the Supreme; eva--alone; amRtam--immortality; purastAt--in front; brahma--the Supreme; paZcAt--behind; brahma--the Supreme; dakSiNataH--to the right; ca--and; uttareNa--to the left; adhaH--below; ca--and; Urdhvam--above; ca--also; prasRtam--expanded; brahma--the Supreme; eva--alone; idam--this; viZvam--universe; idam--He; variS¨ham--most worshipable. @trans = The Supreme alone is the immortal truth; He expands in front, behind, to the right and left, above and below. He is the entire creation and its most worshipable object. @num = 3.1.1 dvA suparNA sayujA sakhAyA samAnaM vRkSaM pariSasvajAte tayor anyaH pippalaM svAdv atty anaZnann anyo abhicAkaZIti @syn = dvA--two; suparNA--birds; sayujA--companions; sakhAyA--friends; samAnam--same; vRkSam--tree; pariSasvajAte--are embracing; tayoH--of them; anyaH--one; pippalam--the [pippala] berries; svAdu--sweet; atti--eats; anaZnan--not eating; anyaH--the other; abhicAkaZIti--watches. @trans = There are two friendly birds living together on the same tree. One of them is busy eating the [pippala] berries, thinking them sweet, while the other does not eat but simply watches. @num = 3.1.2 samAne vRkSe puruSo nimagno 'nIZayA Zocati muhyamAnaH juS¨aM yadA paZyaty anyam IZam asya mahimAnam iti vIta-ZokaH @syn = samAne--same; vRkSe--in the tree; puruSaH--a person; nimagnaH--submerged; anIZayA--by the dependent (material nature); Zocati--is made to lament; muhyamAnaH--becoming confused; juS¨am--satisfied; yadA--when; paZyati--he sees; anyam--the other; IZam--the Lord; asya--his; mahimAnam--greatness; iti--this; vIta--relieved; ZokaH--of sorrow. @trans = Caught up in his life on the shared tree, a person is bewildered by the subordinate power of material nature and becomes unhappy. But when he notices the other bird, the self-satisfied Lord, he regains his own greatness and gives up his lamenting. @num = 3.1.3 yadA paZyaH paZyate rukma-varNaM kartAram IZaM puruSaM brahma-yonim tadA vidvAn puNya-pApe vidhUya niraJjanaH paramaM sAmyam upaiti @syn = yadA--when; paZyaH--the seer; paZyate--sees; rukma--golden; varNam--whose complexion; kartAram--the creator; IZam--the Lord; puruSam--the Supreme Person; brahma--of material nature; yonim--the source; tadA--then; vidvAn--endowed with knowledge; puNya--piety; pApe--and sin; vidhUya--dispelling; niraJjanaH--free from contamination; paramam--supreme; sAmyam--sameness; upaiti--he obtains. @trans = When the conscious living being becomes aware of the Supreme Personality of Godhead, the golden-hued creator, the origin of nature, he then becomes wise, putting aside both good and evil. Freed of all contamination, he attains complete equality. @num = 3.1.4 prANo hy eSaH sarva-bhUtair vibhAti vijAnan vidvAn bhavate nAti-vAdI Atma-krIDa Atma-ratiH kriyA-vAn eSa brahma-vidAM variS¨haH @syn = prANaH--the life air; hi--indeed; eSaH--He; sarva--all; bhUtaiH--through the living beings; vibhAti--manifests; vijAnan--knowing this; vidvAn--a realized person; bhavate--becomes; na--no longer; ati-vAdI--a disputant; Atma--in the self; krIDaH--whose pleasure; Atma--in the self; ratiH--whose attraction; kriyA-vAn--engaged in activity; eSaH--he; brahma-vidAm--among knowers of the Supreme; variS¨haH--the best. @trans = The Lord of life manifests Himself through all beings, and one who realizes this is truly in knowledge; he ceases from argumentativeness and instead becomes busy in seeking his attraction and pleasure in the self alone; he becomes the most learned of those who know the Supreme. @num = 3.1.5 satyena labhyas tapasA hy eSa AtmA samyag-jJAnena brahma-caryeNa nityam antaH-ZarIre jyotir-mayo hi Zubhro yaM paZyanti yatayaH kSINa-doSAH @syn = satyena--by truth; labhyaH--to be attained; tapasA--by penance; hi--indeed; eSaH--this; AtmA--Supersoul; samyak--perfect; jJAnena--by knowledge; brahma-caryeNa--by celibacy; nityam--constant; antaH--within; ZarIre--one's body; jyotiH-mayaH--composed of light (spiritual energy); hi--indeed; ZubhraH--pure; yam--whom; paZyanti--see; yatayaH--self-controlled sages; kSINa--depleted; doSAH--whose faults. @trans = This Supersoul is achieved by truth, penance, correct knowledge and strict celibacy. Self-controlled sages who are free from all faults percieve Him within their own bodies in His pure spiritual form. @num = 3.1.6 satyam eva jayati nAnRtaM satyena panthA vitato deva-yAnaH yenAkramanty RSayo hy Apta-kAmA yatra tat satyasya paramaM nidhAnam @syn = satyam--truth; eva--alone; jayati--is victorious; na--not; anRtam--falsehood; satyena--by truth; panthAH--the path; vitataH--is spread out; deva--of the gods; yAnaH--the road; yena--by which; Akramanti--travel; RSayaH--sages; hi--indeed; Apta-kAmAH--self-satisfied; yatra--where; tat--that; satyasya--of truth; paramam--ultimate; nidhAnam--the resort. @trans = Truth alone prevails, never falsehood. Out of truth is constructed the road leading to the world of the gods, which self-satisfied sages pass over on their way to where resides the ultimate fountainhead of truth. @num = 3.1.7 bRhac ca tad divyam acintya-rUpaM sUkSmAc ca tat sUkSma-taraM vibhAti dUrAt su-dUre tad ihAntike ca paZyatsv ihaiva nihitaM guhAyAm @syn = bRhat--the greatest; ca--and; tat--that; divyam--transcendental; acintya--inconceivable; rUpam--whose form; sUkSmAt--than the most subtle; ca--and; tat--that; sUkSma-taram--more subtle; vibhAti--shines forth; dUrAt--than the furthest; su-dUre--much further; tat--that; iha--here; antike--nearby; ca--and; paZyatsu--among those who observe; iha--in this world; eva--indeed; nihitam--present; guhAyAm--in the core of the heart. @trans = He is the greatest, and His transcendental form is inconceivable. He appears more subtle than the subtlest, and further away than the most distant thing. Yet he is also very near at hand; those in this world who look for Him find Him present in their own hearts. @num = 3.1.8 na cakSuSA gRhyate nApi vAcA nAnyair devais tapasA karmaNA vA jJAna-prasAdena viZuddha-sattvas tatas tu taM paZyate niSkalam dhyAyamAnaH @syn = na--not; cakSuSA--by the eye; gRhyate--He is perceived; na api--nor; vAcA--by speech; na--nor; anyaiH--by other; devaiH--sensory powers; tapasA--by penance; karmaNA--by execution of duty; vA--or; jJAna--of knowledge; prasAdena--by clarity; viZuddha--purified; sattvaH--whose essence; tataH--then; tu--however; tam--Him; paZyate--one sees; niSkalam--undivided; dhyAyamAnaH--concentrating ones thought upon Him. @trans = He cannot be perceived by the eyes, by speech or any other of the senses. Only by penance, hard work and clear understanding can one purify one's inner heart; then one will begin to realize Him, the undivided Supreme, and fix one's attention upon Him. @num = 3.1.9 eSo 'Nur AtmA cetasA veditavyo yasmin prANaH paJcadhA saMviveZa prANaiZ cittaM sarvam otaM prajAnAM yasmin viZuddhe vibhavaty eSa AtmA @syn = eSaH--this; aNuH--minute; AtmA--Self; cetasA--by the heart; veditavyaH--is to be understood; yasmin--where; prANaH--the life air; paJcadhA--as five-fold; saMviveZa--has entered; prANaiH--by the life airs; cittam--the consciousness; sarvam--entire; otam--pervaded; prajAnAm--of created beings; yasmin--in which; viZuddhe--pure; vibhavati--shines forth; eSaH--this; AtmA--Self. @trans = This minute Self can be understood by the heart, in the place where the life air has entered, dividing into five and pervading the consciousness of each created being. When this heart is purified, the Self reveals Himself within. @num = 3.1.10 yaM yaM lokaM manasA saMvibhAti viZuddha-sattvaH kAmayate yAMZ ca kAmAn taM taM lokaM jayate tAMZ ca kAmAMs tasmAd Atma-jJaM hy arcayed bhUti-kAmaH @syn = yam yam--whichever; lokam--worlds; manasA--with one's mind; saMvibhAti--one thinks about; viZuddha--purified; sattvaH--one whose essence; kAmayate--desires; yAn--which; ca--and; kAmAn--desirable things; tam tam--in those; lokam--destinations; jayate--he takes birth; tAn--those; ca--and; kAmAn--desires; tasmAt--therefore; Atma-jJam--a knower of the Self; hi--indeed; arcayet--should worship; bhUti--prosperity; kAmaH--one who wants. @trans = When one's heart becomes purified he attains takes birth in whatever worlds he meditates on and attains the fufillment of all his desires. Therefore if one wants success in life he should worship that person who know the Supreme Self. @num = 3.2.1 sa vedaitat paramaM brahma dhAma yatra viZvaM nihitaM bhAti Zubhram upAsate puruSaM ye hy akAmAs te Zukram etad ativartanti dhIrAH @syn = saH--he (the knower of the Self); veda--knows; etat--this; paramam brahma--Supreme Absolute; dhAma--abode; yatra--where; viZvam--everything; nihitam--is placed; bhAti--is resplendent; Zubhram--pure; upAsate--worships; puruSam--the Supreme Person; ye--who; hi--indeed; akAmAH--free from desire; te--they; Zukram--semen, material existence; etat--this; ativartanti--transcend; dhIrAH--sagacious. @trans = Such a person knows this Self as the Absolute Truth, the topmost, resplendently pure abode wherein all living beings reside. They who worship the Personality of Godhead soberly and without ulterior desires transcend this material existence. @num = 3.2.2 kAmAn yaH kAmayate manyamAnaH sa kAmabhir jAyate tatra tatra paryApta-kAmasya kRtAtmanaZ tu ihaiva sarve pravilIyanti kAmAH @syn = kAmAn--objects of material desire; yaH--who; kAmayate--hankers for; manyamAnaH--valuing them hightly; saH--he; kAmabhiH--by virtue of his desires; jAyate--takes birth; tatra tatra--in various locations; paryApta--finished; kAmasya--whose desires; kRta-AtmanaH--for one who is self-realized; tu--on the other hand; iha eva--in this very life; sarve--all; pravilIyanti--dissolve; kAmAH--desires. @trans = One who hankers after the objects of his desires, placing great value on them, will have to take birth in various situations, impelled by these very desires. But for one who is self-realized and is finished with material indulgences, all mundane desires dissolve even in his present life. @num = 3.2.3 nAyam AtmA pravacanena labhyo na medhayA na bahunA Zrutena yam evaiSa vRNute tena labhyas tasyaiSa AtmA vivRNute tanuM svAm @syn = na--not; ayam--this; AtmA--Supreme Self; pravacanena--by discussion; labhyaH--to be attained; na--not; medhayA--by intelligence; na--not; bahunA--much; Zrutena--by listening to Vedic scripture; yam--whom; eva--alone; eSaH--He; vRNute--chooses; tena--by that person; labhyaH--to be attained; tasya--to him; eSaH--He; AtmA--the Supreme Soul; vivRNute--reveals; tanum--bodily form; svAm--His own. @trans = This Self cannot be realized by philosophical discussion, by application of mere intelligence or by reading many scriptures. One whom this Self chooses can attain Him, and to such a person He reveals His own personal form. @num = 3.2.4 nAyam AtmA bala-hInena labhyo na ca pramAdAt tapaso vApy aliGgAt etair upAyair yatate yas tu vidvAMs tasyaiSa AtmA viZate brahma dhAma @syn = na--not; ayam--this; AtmA--Self; bala--spiritual strength; hInena--by one who is devoid of; labhyaH--to be attained; na ca--nor; pramAdAt--out of confusion; tapasaH--from penance; vA--or; api--even; aliGgAt--which ignores the symbolic duties of the particular stages of life; etaiH--by these; upAyaiH--methods; yatate--endeavors; yaH--who; tu--however; vidvAn--possessing true knowledge; tasya--to him; eSaH--He; AtmA--the Supreme Soul; vivRNute--reveals; tanum--bodily form; svAm--His own. @trans = This Self cannot be realized by one lacking spiritual strength, by a haphazard and confused approach, or by penances done without regard to the special duties of each station of life. But to one in full knowledge who endeavors by these same means, the Supreme Self reveals His own personal form. @num = 3.2.5 samprApyainam RSayo jJAna-tRptAH kRtAtmAno vIta-rAgAH praZAntAH te sarva-gaM sarvataH prApya dhIrA muktAtmAnaH sarvam evAviZanti @syn = samprApya--attaining; enam--Him; RSayaH--sages; jJAna--by knowledge; tRptAH--satisfied; kRta-AtmAnaH--self-realized; vIta--freed; rAgAH--from material attachment; praZAntAH--completely peaceful; te--they; sarva-gam--the all-pervading one; sarvataH--in all respects; prApya--achieving; dhIrAH--wise; mukta--liberated; AtmAnaH--whose consciousness; sarvam--everything; eva--they; AviZanti--enter, achieve. @trans = By attaining Him, intelligent sages become satisifed in full knowledge, self-cognizant, free from attachments and completely peaceful. When they realize the all-pervading truth in all His aspects, they are liberated in their understanding and achieve all desirable goals. @num = 3.2.6 vedAnta-vijJAna-suniZcitArthAH sannyAsa-yogAd yatayaH Zuddha-sattvAH te brahma-lokeSu parAnta-kAle parAmRtAt parimucyanti sarve @syn = vedAnta--of the VedAnta; vijJAna--by realized knowledge; su-niZcita--perfectly ascertained; arthAH--whose goal; sannyAsa--of renunciation; yogAt--by the linking discipline; yatayaH--endeavoring transcendentalists; Zuddha--purified; sattvAH--whose consciousness; te--they; brahma--of the Supreme; lokeSu--in the worlds; parAnta--of the final end of material existence; kAle--at the time; para--supreme; amRtAt--by the strength of the immortal; parimucyanti--they become liberated; sarve--all. @trans = These endeavoring transcendentalists, their consciousness purified, fix their hearts firmly on the final goal by assimilating the philosophy of the VedAnta and by the spiritual discipline of linking with the Supreme. At the time of their final departure from this world, every one of them obtains salvation in the worlds of the Supreme by the grace of Him, the greatest of immortal beings. @num = 3.2.7 gatAH kalAH paJca-daZa pratiS¨hA devAZ ca sarve prati-devatAsu karmANi vijJAna-mayaZ ca AtmA pare 'vyaye sarva ekI-bhavanti @syn = gatAH--gone; kalAH--the parts; paJca-daZa--fifteen; pratiS¨hAH--to their sources; devAH--their presiding deities; ca--and; sarve--all; prati--corresponding; devatAsu--into their own deities; karmANi--activities; vijJAna-mayaH--conscious; ca--and; AtmA--the soul; pare--supreme; avyaye--into the inexhaustible; sarve--all; ekI-bhavanti--become as one. @trans = The fifteen aspects of one's material embodiment disperse into their elements of their creation, and their presiding deities return each to their own higher deities. All these plus the conscious self and his activities merge back into the inexhaustible Supreme. @num = 3.2.8 yathA nadyaH syandamAnAH samudre 'staM gacchanti nAma-rUpe vihAya tathA vidvAn nAma-rUpAd vimuktaH parAt paraM puruSam upaiti divyam @syn = yathA--as; nadyaH--rivers; syandamAnAH--flowing; samudre--in the ocean; astam gacchanti--set (like the sun); nAma--their names; rUpe--and forms; vihAya--giving up; tathA--similarly; vidvAn--one who is wise; nAma--from his name; rUpAt--and form; vimuktaH--liberated; parAt--than the superior material nature; param--the supreme; puruSam--Personality of Godhead; upaiti--achieves; divyam--divine. @trans = Just as rivers flow into the ocean, merging themselves into it and abandoning their own names and forms, so one in wisdom is freed from material name and form and goes to the divine Personality of Godhead, who stands above the supreme power of nature. @num = 3.2.9 sa yo ha vai tat paramaM brahma veda brahmaiva bhavati. nAsyAbrahma-vid kule bhavati. tarati ZokaM tarati pApmAnaM guhA-granthibhyo vimukto 'mRto bhavati. @syn = saH--he; yaH--who; ha vai--indeed; tat--that; paramam brahma--Supreme Absolute; veda--knows; brahma--purely spiritual; eva--indeed; bhavati--he becomes; na--not; asya--his; abrahma-vit--not a knower of the Supreme; kule--in the family; bhavati--there is; tarati--he crosses beyond; Zokam--sorrow; tarati--he crosses beyond; pApmAnam--sin; guhA--of the core of the heart; granthibhyaH--from the knots; vimuktaH--freed; amRtaH--immortal; bhavati--he becomes. @trans = He who knows the perfect Supreme himself becomes perfect. No one in his family will be ingorant of the Supreme. He will cross beyond sorrow, beyond sin, and will be cut free from the knots of the heart. He will become immortal. @num = 3.2.10 tad etad RcAbhyuktam kriyA-vantaH ZrotriyA brahma-niS¨hAH svayaM juhvata ekarSiM ZraddhayantaH teSAm evaitAM brahma-vidyAM vadeta Ziro-vrataM vidhi-vad yais tu cIrNam @syn = tat etat--this same; RcA--by a verse; abhyuktam--is corroborated; kriyA-vantaH--active; ZrotriyAH--eager hearers; brahma--to the Supreme; niS¨hAH--dedicated; svayam--willingly; juhvate--they offer oblations; eka-RSim--to the one primeval knower; ZraddhayantaH--having faith; teSAm--to them; eva--alone; etAm--this; brahma-vidyAm--doctrine of the Supreme; vadeta--one should speak; ZiraH-vratam--the "vow of the head"; vidhi-vat--according to the Vedic prescription; yaiH--by whom; tu--indeed; cIrNam--executed. @trans = This doctrine of the Supreme should only be repeated to those who are actively engaged in hearing the [Vedas,] who are dedicated to the Supreme, who willingly and with faith have offered sacrifice to the one primeval seer, and who have properly executed the [Ziro-vrata]. @num = 3.2.11 tad etad satyam RSir aGgirAH purovAca naitad acIrNa-vrato 'dhIte. namaH parama-RSibhyo namaH parama-RSibhyaH. @syn = tat etat--this; satyam--the truth; RSiH--the sage; aGgirAH--AGgirA; purA--long ago; uvAca--spoke; na--not; etat--this; acIrNa--unexecuted; vrataH--the vow; adhIte--should study; namaH--obeisances; parama--supreme; RSibhyaH--to the sages; namaH--obeisances; parama--supreme; RSibhyaH--to the sages. @trans = This eternal truth was spoken long ago by Sage AGgirA. No one who has not executed the prescribed vow should study it. Homage to the topmost sages; homage to the topmost sages.