Brahmacharya and the Formless Brahman

Verse 1 (5.44.1)

सनत्सुजात यामिमां परां त्वं । ब्राह्मीं वाचं वदसे विश्वरूपाम् । परां हि कामेन सुदुर्लभां कथां । प्रब्रूहि मे वाक्यमिदं कुमार ॥

sanatsujāta yāmimāṃ parāṃ tvaṃ | brāhmīṃ vācaṃ vadase viśvarūpām | parāṃ hi kāmena sudurlabhāṃ kathāṃ | prabrūhi me vākyamidaṃ kumāra

Sanatsujata, this supreme teaching that you speak, concerning Brahman and embracing every form, is a discourse very hard to come by for one moved by desire. Declare these words to me, O youth.

Verse 2 (5.44.2)

नैतद्ब्रह्म त्वरमाणेन लभ्यं । यन्मां पृच्छन्नतिहृष्यस्यतीव । बुद्धौ विलीने मनसि प्रचिन्त्य । विद्या हि सा ब्रह्मचर्येण लभ्या ॥

naitadbrahma tvaramāṇena labhyaṃ | yanmāṃ pṛcchannatihṛṣyasyatīva | buddhau vilīne manasi pracintya | vidyā hi sā brahmacaryeṇa labhyā

This Brahman is not gained by one in haste, and in asking me you are rejoicing too much. When the mind has dissolved into the intellect, reflect on It; that knowledge is won through brahmacharya.

Note on the text: Partial match: the critical edition arranges these lines differently (cf. 5.44.2).

Verse 3 (5.44.3)

अत्यन्तविद्यामिति यत्सनातनीं । ब्रवीषि त्वं ब्रह्मचर्येण सिद्धाम् । अनारभ्यां वसतीह कार्यकाले । कथं ब्राह्मण्यममृतत्वं लभेत ॥

atyantavidyāmiti yatsanātanīṃ | bravīṣi tvaṃ brahmacaryeṇa siddhām | anārabhyāṃ vasatīha kāryakāle | kathaṃ brāhmaṇyamamṛtatvaṃ labheta

You speak of this eternal, ultimate knowledge as perfected through brahmacharya, a knowledge that cannot be set going by effort and yet dwells within when the time for it comes. How, then, does one attain the state of Brahman, which is immortality?

Verse 4 (5.44.4)

अव्यक्तविद्यामभिधास्ये पुराणीं । बुद्ध्या च तेषां ब्रह्मचर्येण सिद्धाम् । यां प्राप्यैनं मर्त्यलोकं त्यजन्ति । या वै विद्या गुरुवृद्धेषु नित्या ॥

avyaktavidyāmabhidhāsye purāṇīṃ | buddhyā ca teṣāṃ brahmacaryeṇa siddhām | yāṃ prāpyainaṃ martyalokaṃ tyajanti | yā vai vidyā guruvṛddheṣu nityā

I shall declare the ancient knowledge of the Unmanifest, perfected through the understanding and the brahmacharya of the sages: the knowledge by which men leave this mortal world, and which lives on always among the elders and teachers.

Note on the text: Corrected पराणीं → पुराणीं (misprint in Wikisource; the critical edition reads पुराणीं, and sanskritdocuments repeats the misprint). Partial match: the critical edition arranges these lines differently (cf. 5.44.2).

Verse 5 (5.44.5)

ब्रह्मचर्येण या विद्या शक्या वेदितुमञ्चसा । तत्कथं ब्रह्मचर्यं स्यादेतद्ब्रह्मन्ब्रवीहि मे ॥

brahmacaryeṇa yā vidyā śakyā veditumañcasā | tatkathaṃ brahmacaryaṃ syādetadbrahmanbravīhi me

If that knowledge can be known quickly through brahmacharya, then what is brahmacharya? Tell me this, O brahmin.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 6 (5.44.6)

आचार्ययोनिमिह ये प्रविश्य । भूत्वा गर्भे ब्रह्मचर्यं चरन्ति । इहैव ते शास्त्रकारा भवन्ति । प्रहाय देहं परमं यान्ति योगम् ॥

ācāryayonimiha ye praviśya | bhūtvā garbhe brahmacaryaṃ caranti | ihaiva te śāstrakārā bhavanti | prahāya dehaṃ paramaṃ yānti yogam

Those who enter the teacher as if entering a womb, and, becoming like an unborn child there, practise brahmacharya, become masters of the scriptures in this very life; and casting off the body, they go to the supreme union.

Verse 7 (5.44.7)

अस्मिँल्लोके वै जयन्तीह कामा- । न्ब्राह्मीं स्थितिं ह्यनुतितिक्षमाणाः । त आत्मानं निर्हरन्तीह देहा- । न्मुञ्जादिषीकामिव सत्त्वसंस्थाः ॥

asmim̐lloke vai jayantīha kāmā- | nbrāhmīṃ sthitiṃ hyanutitikṣamāṇāḥ | ta ātmānaṃ nirharantīha dehā- | nmuñjādiṣīkāmiva sattvasaṃsthāḥ

In this world they conquer their desires, patiently enduring as they strive for the state of Brahman. Abiding in pure being, they draw the Self out of the body here, as a reed is drawn from its munja sheath.

Note on the text: Corrected सत्वसंस्थाः → सत्त्वसंस्थाः (Wikisource typo, a dropped त्; sanskritdocuments and the critical edition read सत्त्वसंस्थाः).

Verse 8 (5.44.8)

शरीरमेतौ कुरुतः पिता माता च भारत । आचार्यशास्ता या जातिः सा पुण्या साऽऽजराऽमरा ॥

śarīrametau kurutaḥ pitā mātā ca bhārata | ācāryaśāstā yā jātiḥ sā puṇyā sā''jarā'marā

These two, father and mother, make only the body, O Bharata. But the birth that comes through the teacher's instruction is holy, ageless and undying.

Note on the text: Corrected साऽऽजराऽमम → साऽऽजराऽमरा (misprint in Wikisource; the critical edition reads साजरामरा, and sanskritdocuments repeats the misprint).

Verse 9 (5.44.9)

यः प्रावृणोत्यवितथेन वर्णा- । नृतं कुर्वन्नमृतं संप्रयच्छन् । तं मन्येत पितरं मातरं च । तस्मै न द्रुह्येत्कतमस्य जानन् ॥

yaḥ prāvṛṇotyavitathena varṇā- | nṛtaṃ kurvannamṛtaṃ saṃprayacchan | taṃ manyeta pitaraṃ mātaraṃ ca | tasmai na druhyetkatamasya jānan

He who, with words that never fail, clothes the pupil in the sacred syllables, teaching what is right and bestowing immortality, should be regarded as father and mother. Knowing what he has done, one should never wrong him.

Note on the text: Corrected संप्रयच्छम् → संप्रयच्छन् (misprint in Wikisource; the critical edition reads संप्रयच्छन्, and sanskritdocuments repeats the misprint).

Verse 10 (5.44.10)

गुरुं शिष्यो नित्यमभिवादयीत । स्वाध्यायमिच्छेच्छुचिरप्रमत्तः । मानं न कुर्यान्नादधीत रोष- । मेष प्रथमो ब्रह्मचर्यस्य पादः ॥

guruṃ śiṣyo nityamabhivādayīta | svādhyāyamicchecchucirapramattaḥ | mānaṃ na kuryānnādadhīta roṣa- | meṣa prathamo brahmacaryasya pādaḥ

The pupil should always greet his teacher with reverence and, pure and attentive, should love his study. He should not be proud, nor harbour anger. This is the first quarter of brahmacharya.

Note on the text: Corrected रोप- / मेप → रोष- / मेष (misprint in Wikisource; the critical edition reads रोषम् / एष, and sanskritdocuments repeats the misprint).

Verse 11 (5.44.11)

शिष्यवृत्तिक्रमेणैव विद्यामाप्नोति यः शुचिः । ब्रह्मचर्यव्रतस्यास्य प्रथमः पाद उच्यते ॥

śiṣyavṛttikrameṇaiva vidyāmāpnoti yaḥ śuciḥ | brahmacaryavratasyāsya prathamaḥ pāda ucyate

When a pure-minded pupil gains knowledge by following the disciple's way of life in due order, that is called the first quarter of this vow of brahmacharya.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 12 (5.44.12)

आचार्यस्य प्रियं कुर्यात्प्राणैरपि धनैरपि । कर्मणा मनसा वाचा द्वितीयः पाद उच्यते ॥

ācāryasya priyaṃ kuryātprāṇairapi dhanairapi | karmaṇā manasā vācā dvitīyaḥ pāda ucyate

He should do what pleases the teacher, even at the cost of his life and his wealth, in deed, thought and word. This is called the second quarter.

Verse 13 (5.44.13)

समा गुरौ यथा वृत्तिर्गुरुपत्न्यां तथा चरेत् । तत्पुत्रे च तथा कुर्वन्द्वितीयः पाद उच्यते ॥

samā gurau yathā vṛttirgurupatnyāṃ tathā caret | tatputre ca tathā kurvandvitīyaḥ pāda ucyate

He should conduct himself toward the teacher's wife just as he does toward the teacher, and act in the same way toward the teacher's son. This too is called the second quarter.

Note on the text: Corrected गरुपत्न्यां → गुरुपत्न्यां (misprint in Wikisource; the critical edition reads गुरुपत्न्यां, and sanskritdocuments repeats the misprint). Partial match: the critical edition arranges these lines differently (cf. 5.44.10).

Verse 14 (5.44.14)

आचार्येणात्मकृतं विजानन् । ज्ञात्वा चार्थं भावितोऽस्मीत्यनेन । यन्मन्यते तं प्रति हृष्टबुद्धिः । स वै तृतीयो ब्रह्मचर्यस्य पादः ॥

ācāryeṇātmakṛtaṃ vijānan | jñātvā cārthaṃ bhāvito'smītyanena | yanmanyate taṃ prati hṛṣṭabuddhiḥ | sa vai tṛtīyo brahmacaryasya pādaḥ

Recognising what the teacher has done for him and understanding its purpose, thinking, 'It is through him that I have been made what I am,' he regards the teacher with a glad heart. This is the third quarter of brahmacharya.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 15 (5.44.15)

नाचार्यस्यानपाकृत्य प्रवासं । प्राज्ञः कुर्वीत नैतदहं करोमि । इतीव मन्येत न भाषयेत । स वै चतुर्थो ब्रह्मचर्यस्य पादः ॥

nācāryasyānapākṛtya pravāsaṃ | prājñaḥ kurvīta naitadahaṃ karomi | itīva manyeta na bhāṣayeta | sa vai caturtho brahmacaryasya pādaḥ

A wise pupil should not go away without first repaying his teacher. He should not think, 'I am the one doing this,' nor say so. This is the fourth quarter of brahmacharya.

Verse 16 (5.44.16)

कालेन पादं लभते तथार्थं । ततश्च पादं गुरुयोगतश्च । उत्साहयोगेन च पादमृच्छे- । च्छास्त्रेण पादं च ततोऽभियाति ॥

kālena pādaṃ labhate tathārthaṃ | tataśca pādaṃ guruyogataśca | utsāhayogena ca pādamṛcche- | cchāstreṇa pādaṃ ca tato'bhiyāti

One quarter of its fruit he gains in the course of time, one quarter through his bond with the teacher, one quarter through his own energy and effort, and then the last quarter through the scriptures.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 17 (5.44.17)

धर्मादयो द्वादश यस्य रूप- । मन्यानि चाङ्गानि तथा बलं च । आचार्ययोगे फलतीति चाहु- । र्ब्रह्मार्थयोगेन च ब्रह्मचर्यम् ॥

dharmādayo dvādaśa yasya rūpa- | manyāni cāṅgāni tathā balaṃ ca | ācāryayoge phalatīti cāhu- | rbrahmārthayogena ca brahmacaryam

Brahmacharya has the twelve virtues beginning with dharma as its form, along with its other limbs and its strength. They say it bears fruit through association with the teacher and through being joined to the aim of Brahman.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 18 (5.44.18)

एवं प्रवृत्तो यदुपालभेत वै । धनमाचार्याय तदनुप्रयच्छेत् । स तां वृत्तिं बहुगुणामेवमेति । गुरोः पुत्रे भवति च वृत्तिरेषा ॥

evaṃ pravṛtto yadupālabheta vai | dhanamācāryāya tadanuprayacchet | sa tāṃ vṛttiṃ bahuguṇāmevameti | guroḥ putre bhavati ca vṛttireṣā

Living in this way, whatever wealth he may receive he should hand over to the teacher. So he attains a way of life rich in virtues; and the same conduct is owed to the teacher's son.

Verse 19 (5.44.19)

एवं वसन्सर्वतो वर्धतीह । बहून्पुत्रांल्लभते च प्रतिष्ठाम् । वर्षन्ति चास्मै प्रदिशो दिशश्च । वसत्यस्मिन्ब्रह्मचर्ये जनाश्च ॥

evaṃ vasansarvato vardhatīha | bahūnputrāṃllabhate ca pratiṣṭhām | varṣanti cāsmai pradiśo diśaśca | vasatyasminbrahmacarye janāśca

Living thus, he prospers here in every way; he gains many sons and a firm standing. The quarters and the regions between them shower blessings on him, and people come to live under his brahmacharya.

Verse 20 (5.44.20)

एतेन ब्रह्मचर्येण देवा देवत्वमाप्नुवन् । ऋषयश्च महाभागा ब्रह्मलोकं मनीषिणः ॥

etena brahmacaryeṇa devā devatvamāpnuvan | ṛṣayaśca mahābhāgā brahmalokaṃ manīṣiṇaḥ

By this brahmacharya the gods attained their godhood, and the blessed and wise seers reached the world of Brahma.

Note on the text: Corrected ब्रह्मंचर्येण → ब्रह्मचर्येण (misprint in Wikisource; the critical edition reads ब्रह्मचर्येण, and sanskritdocuments repeats the misprint).

Verse 21 (5.44.21)

गन्धर्वाणामनेनैव रूपमप्सरसामभूत् । एतेन ब्रह्मचर्येण सूर्योऽप्यह्नाय जायते ॥

gandharvāṇāmanenaiva rūpamapsarasāmabhūt | etena brahmacaryeṇa sūryo'pyahnāya jāyate

Through this alone the Gandharvas and the Apsaras gained their beauty. By this brahmacharya the sun too rises to bring the day.

Note on the text: Corrected रूपमप्सरसमभूत् → रूपमप्सरसामभूत् (misprint in Wikisource; the critical edition reads रूपमप्सरसामभूत्, and sanskritdocuments repeats the misprint).

Verse 22 (5.44.22)

आकाङ्क्ष्यार्थस्य संयोगाद्रसभेदार्थिनामिव । एवं ह्येते समाज्ञाय तादृग्भावं गता इमे ॥

ākāṅkṣyārthasya saṃyogādrasabhedārthināmiva | evaṃ hyete samājñāya tādṛgbhāvaṃ gatā ime

As those who seek different flavours obtain them by gaining what they desire, so these beings, having understood this fully, have come to such a state.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 23 (5.44.23)

य आश्रयेत्पावयेच्चापि राज- । न्सर्वं शरीरं तपसा तप्यमानः । एतेन वै बाल्यमभ्येति विद्वान् । मृत्युं तथा स जयत्यन्तकाले ॥

ya āśrayetpāvayeccāpi rāja- | nsarvaṃ śarīraṃ tapasā tapyamānaḥ | etena vai bālyamabhyeti vidvān | mṛtyuṃ tathā sa jayatyantakāle

He who takes refuge in this and purifies himself, O king, burning his whole body with austerity, thereby regains, wise as he is, the innocence of a child, and in the same way conquers death at the end.

Verse 24 (5.44.24)

अन्तवतः क्षत्रिय ते जयन्ति । लोकाञ्जनाः कर्मणा निर्मलेन । ब्रह्मैव विद्वांस्तेन चाभ्येति सर्वं । नान्यः पन्था अयनाय विद्यते ॥

antavataḥ kṣatriya te jayanti | lokāñjanāḥ karmaṇā nirmalena | brahmaiva vidvāṃstena cābhyeti sarvaṃ | nānyaḥ panthā ayanāya vidyate

Through spotless deeds, O Kshatriya, people win worlds that come to an end. But the knower of Brahman, through that knowledge, reaches the All. There is no other path for going there.

Note on the text: Corrected अयनाथ → अयनाय (misprint in Wikisource; the critical edition reads अयनाय, and sanskritdocuments repeats the misprint).

Verse 25 (5.44.25)

आभाति शुक्लमिव लोहितमि- । वाथो कृष्णमथाञ्जनं काद्रवं वा । सद्ब्रह्मणः पश्यति योऽत्र विद्वा- । न्कथं रूपं तदमृतमक्षरं पदम् ॥

ābhāti śuklamiva lohitami- | vātho kṛṣṇamathāñjanaṃ kādravaṃ vā | sadbrahmaṇaḥ paśyati yo'tra vidvā- | nkathaṃ rūpaṃ tadamṛtamakṣaraṃ padam

It appears as if white, as if red, then as black, or dark as collyrium, or tawny. The wise man here who sees the true Brahman: what form does he see of that immortal, imperishable state?

Verse 26 (5.44.26)

आभाति शुक्लमिव लोहितमि- । वाथो कृष्णमायसमर्कवर्णम् । न पृथिव्यां तिष्ठति नान्तरिक्षे । नैतत्समुद्रे सलिलं बिभर्ति ॥

ābhāti śuklamiva lohitami- | vātho kṛṣṇamāyasamarkavarṇam | na pṛthivyāṃ tiṣṭhati nāntarikṣe | naitatsamudre salilaṃ bibharti

It appears as if white, as if red, as black, as the colour of iron or of the sun; yet it does not rest on the earth or in the sky, nor does the ocean hold it as its water.

Verse 27 (5.44.27)

न तारकासु न च विद्युदाश्रितं । न चाभ्रेषु दृश्यते रूपमस्य । न चापि वायौ न च देवतासु । नैतच्चन्द्रे दृश्यते नोत सूर्ये ॥

na tārakāsu na ca vidyudāśritaṃ | na cābhreṣu dṛśyate rūpamasya | na cāpi vāyau na ca devatāsu | naitaccandre dṛśyate nota sūrye

It is not in the stars, nor does it rest in the lightning; its form is not seen in the clouds, nor in the wind, nor among the gods; it is not seen in the moon, nor in the sun.

Verse 28 (5.44.28)

नैवर्क्षु तन्न यजुष्षु नाप्यथर्वसु । न दृश्यते वै विमलेषु सामसु । रथन्तरे बार्हद्रथे वापि राज- । न्महाव्रते नैव दृश्येद्ध्रुवं तत् ॥

naivarkṣu tanna yajuṣṣu nāpyatharvasu | na dṛśyate vai vimaleṣu sāmasu | rathantare bārhadrathe vāpi rāja- | nmahāvrate naiva dṛśyeddhruvaṃ tat

It is not seen in the Riks, nor in the Yajus, nor in the Atharvan hymns, nor in the pure Samans. Nor, O king, is that constant One seen in the Rathantara or the Barhadratha chants, or in the Mahavrata rite.

Note on the text: Corrected दृश्येद्भ्रुवं → दृश्येद्ध्रुवं (misprint in Wikisource; the critical edition reads दृश्येद्ध्रुवं, and sanskritdocuments repeats the misprint).

Verse 29 (5.44.29)

अपारणीयं तमसः परस्ता- । त्तदन्तकोऽप्येति विनाशकाले । अणीयो रूपं क्षुरधारया समं । महच्च रूपं तद्वै पर्वतेभ्यः ॥

apāraṇīyaṃ tamasaḥ parastā- | ttadantako'pyeti vināśakāle | aṇīyo rūpaṃ kṣuradhārayā samaṃ | mahacca rūpaṃ tadvai parvatebhyaḥ

It lies beyond darkness and cannot be crossed over; even Death, the ender, goes into it at the time of dissolution. Its form is subtler than a razor's edge, and its form is greater than the mountains.

Verse 30 (5.44.30)

सा प्रतिष्ठा तदमृतं लोकास्तद्ब्रह्म तद्यशः । भूतानि जज्ञिरे तस्मात्प्रलयं यान्ति तत्र हि ॥

sā pratiṣṭhā tadamṛtaṃ lokāstadbrahma tadyaśaḥ | bhūtāni jajñire tasmātpralayaṃ yānti tatra hi

That is the foundation, that is the immortal; that is the worlds, that is Brahman, that is glory. From it beings were born, and into it they pass at dissolution.

Note on the text: Corrected जझिरे → जज्ञिरे (misprint in Wikisource; the critical edition reads जज्ञिरे, and sanskritdocuments repeats the misprint).

Verse 31 (5.44.31)

अनामयं तन्महदुद्यतं यशो । वाचो विकारं कवयो वदन्ति । यस्मिञ्जगत्सर्वमिदं प्रतिष्ठितं । ये तद्विदुरमृतास्ते भवन्ति ॥

anāmayaṃ tanmahadudyataṃ yaśo | vāco vikāraṃ kavayo vadanti | yasmiñjagatsarvamidaṃ pratiṣṭhitaṃ | ye tadviduramṛtāste bhavanti

That is free from all ill, great, exalted glory; the seers can speak of it only through the changing forms of speech. In it this whole universe is established; those who know it become immortal.

Verse 32 (5.44.32)

तदेतदह्ना संस्थितं भाति सर्वं । तदात्मवित्पश्यति ज्ञानयोगात् । तस्मिञ्जगत्सर्वमिदं प्रतिष्ठितं । ये तद्विदुरमृतास्ते भवन्ति ॥

tadetadahnā saṃsthitaṃ bhāti sarvaṃ | tadātmavitpaśyati jñānayogāt | tasmiñjagatsarvamidaṃ pratiṣṭhitaṃ | ye tadviduramṛtāste bhavanti

All this shines forth abiding in that light; the knower of the Self beholds it through the discipline of knowledge. In it this whole universe is established; those who know it become immortal.

Note on the text: Not in the critical edition (found in the vulgate recension). Removed Wikisource's interpolation marks (` … ') and the doubled danda around the verse.