The Teaching of Brahmavidya

Verse 1 (devibhagavatam.7.36.1)

देव्युवाच । इत्यादियोगयुक्तात्मा ध्यायेन्मां ब्रह्मरूपिणीम् । भक्त्या निर्व्याजया राजन्नासने समुपस्थितः

devyuvāca | ityādiyogayuktātmā dhyāyenmāṁ brahmarūpiṇīm | bhaktyā nirvyājayā rājannāsane samupasthitaḥ

The Devi said: Thus united in yoga, seated in one's posture, O King, one should meditate with sincere, unfeigned devotion upon me as the very form of Brahman.

Verse 2 (devibhagavatam.7.36.2)

आविः सन्निहितं गुहाचरं नाम महत्पदम् । अत्रैतत्सर्वमर्पितमेजत्प्राणमिषच्च यत्

āviḥ sannihitaṁ guhācaraṁ nāma mahatpadam | atraitatsarvamarpitamejatprāṇamiṣacca yat

That is manifest, close at hand, moving within the cave of the heart — that is the great abode; in it is placed all this — whatever moves, breathes, and blinks.

Verse 3 (devibhagavatam.7.36.3)

एतज्जानथ सदसद्वरेण्यं परं विज्ञानाद्यद्वरिष्ठं प्रजानाम् । यदर्चिमद्यदणुभ्योऽणु च यस्मिंल्लोका निहिता लोकिनश्च

etajjānatha sadasadvareṇyaṁ paraṁ vijñānādyadvariṣṭhaṁ prajānām | yadarcimadyadaṇubhyo'ṇu ca yasmiṁllokā nihitā lokinaśca

Know this — it is more excellent than both being and non-being, higher than mere discernment, the very best among all creatures; it is radiant, subtler than the subtlest, and in it the worlds and their inhabitants are set.

Verse 4 (devibhagavatam.7.36.4)

तदेतदक्षरं ब्रह्म स प्राणस्तदु वाङ्मनः । तदेतत्सत्यममृतं तद्वेद्धव्यं सौम्य विद्धि

tadetadakṣaraṁ brahma sa prāṇastadu vāṅmanaḥ | tadetatsatyamamṛtaṁ tadveddhavyaṁ saumya viddhi

That is this imperishable Brahman; that is the breath, that too is speech and mind; that is this truth and immortality — know that, O gentle one, to be the one thing worth knowing.

Verse 5 (devibhagavatam.7.36.5)

धनुर्गृहीत्वौपनिषदं महास्त्रं शरं ह्युपासानिशितं सन्धयीत । आयम्य तद्भावगतेन चेतसा लक्ष्यं तदेवाक्षरं सौम्य विद्धि

dhanurgṛhītvaupaniṣadaṁ mahāstraṁ śaraṁ hyupāsāniśitaṁ sandhayīta | āyamya tadbhāvagatena cetasā lakṣyaṁ tadevākṣaraṁ saumya viddhi

Taking up the great bow that is the Upanishad, one should set upon it the arrow sharpened by devout meditation; drawing it back with a mind absorbed in that very intent, know, O gentle one, that the Imperishable itself is the target.

Verse 6 (devibhagavatam.7.36.6)

प्रणवो धनुः शरो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते । अप्रमत्तेन वेद्धव्यं शरवत्तन्मयो भवेत्

praṇavo dhanuḥ śaro hyātmā brahma tallakṣyamucyate | apramattena veddhavyaṁ śaravattanmayo bhavet

Om is the bow, the Self is the arrow, and Brahman is declared to be its target; it must be struck without any carelessness, so that, like the arrow, one becomes wholly absorbed within it.

Verse 7 (devibhagavatam.7.36.7)

यस्मिन् द्यौश्च पृथिवी चान्तरिक्षमोतं मनः सह प्राणैश्च सर्वैः । तमेवैकं जानथात्मानं अन्या वाचो विमुञ्चथामृतस्यैष सेतुः

yasmin dyauśca pṛthivī cāntarikṣamotaṁ manaḥ saha prāṇaiśca sarvaiḥ | tamevaikaṁ jānathātmānaṁ anyā vāco vimuñcathāmṛtasyaiṣa setuḥ

That in which the sky, the earth, the space between, the mind, and all the vital breaths are woven together — know that one alone as the Self; abandon every other kind of talk — this alone is the bridge to immortality.

Verse 8 (devibhagavatam.7.36.8)

अरा इव रथनाभौ संहता यत्र नाड्यः । स एषोऽन्तश्चरते बहुधा जायमानः

arā iva rathanābhau saṁhatā yatra nāḍyaḥ | sa eṣo'ntaścarate bahudhā jāyamānaḥ

Just as the spokes are gathered together at the hub of a wheel, so, at that point where the nadis converge — that same Self moves within, taking birth in manifold forms.

Verse 9 (devibhagavatam.7.36.9)

ओमित्येवं ध्यायथात्मानं स्वस्ति वः पाराय तमसः परस्तात् । दिव्ये ब्रह्मपुरे व्योम्नि आत्मा सम्प्रतिष्ठितः

omityevaṁ dhyāyathātmānaṁ svasti vaḥ pārāya tamasaḥ parastāt | divye brahmapure vyomni ātmā sampratiṣṭhitaḥ

Meditate thus upon the Self as Om; may it be well with you as you cross beyond the darkness. In the divine city of Brahman, in the space of the heart, the Self stands firmly established.

Verse 10 (devibhagavatam.7.36.10)

मनोमयः प्राणशरीरनेता प्रतिष्ठितोऽन्ने हृदयं सन्निधाय । तद्विज्ञानेन परिपश्यन्ति धीरा आनन्दरूपममृतं यद्विभाति

manomayaḥ prāṇaśarīranetā pratiṣṭhito'nne hṛdayaṁ sannidhāya | tadvijñānena paripaśyanti dhīrā ānandarūpamamṛtaṁ yadvibhāti

Made of mind, the leader of the breath and the body, dwelling in the food-sheath, seated within the heart — through that discernment, the wise behold it everywhere: that form of bliss, immortal, ever radiant.

Verse 11 (devibhagavatam.7.36.11)

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे

bhidyate hṛdayagranthiśchidyante sarvasaṁśayāḥ | kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare

When that supreme and immanent reality is beheld, the knot of the heart is severed, all doubts are cut away, and one's actions are utterly consumed.

Verse 12 (devibhagavatam.7.36.12)

हिरण्मये परे कोशे विराजं ब्रह्म निष्कलम् । तच्छुभ्रं ज्योतिषां ज्योतिस्तद्यदात्मविदो विदुः

hiraṇmaye pare kośe virājaṁ brahma niṣkalam | tacchubhraṁ jyotiṣāṁ jyotistadyadātmavido viduḥ

In the golden supreme sheath dwells Brahman, undivided; that is the pure one, the very light of lights, known by those who know the Self.

Verse 13 (devibhagavatam.7.36.13)

न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति

na tatra sūryo bhāti na candratārakaṁ nemā vidyuto bhānti kuto'yamagniḥ | tameva bhāntamanubhāti sarvaṁ tasya bhāsā sarvamidaṁ vibhāti

There the sun does not shine, nor the moon and stars, nor do these lightning-flashes shine — how then could this fire shine? All this shines only after that one shines; by its light alone does all this become radiant.

Verse 14 (devibhagavatam.7.36.14)

ब्रह्मैवेदममृतं पुरस्ताद्ब्रह्म पश्चाद्ब्रह्म दक्षिणतश्चोत्तरेण । अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वं वरिष्ठम्

brahmaivedamamṛtaṁ purastādbrahma paścādbrahma dakṣiṇataścottareṇa | adhaścordhvaṁ ca prasṛtaṁ brahmaivedaṁ viśvaṁ variṣṭham

All this immortal reality is Brahman alone — Brahman before, Brahman behind, Brahman to the south and to the north, Brahman spread out below and above — this whole exalted universe is Brahman, and nothing else.

Verse 15 (devibhagavatam.7.36.15)

एतादृगनुभवो यस्य स कृतार्थो नरोत्तमः । ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति

etādṛganubhavo yasya sa kṛtārtho narottamaḥ | brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati

The finest of men to whom such realization comes is one whose purpose is truly fulfilled; having become Brahman itself, his heart at peace, he neither grieves nor desires.

Verse 16 (devibhagavatam.7.36.16)

द्वितीयाद्वै भयं राजंस्तदभावाद् बिभेति न । न तद्वियोगो मेऽप्यस्ति मद्वियोगोऽपि तस्य न

dvitīyādvai bhayaṁ rājaṁstadabhāvād bibheti na | na tadviyogo me'pyasti madviyogo'pi tasya na

Fear, O King, arises only from something other than oneself; and since, for him, no such 'other' exists, he fears nothing at all. There is no separation between him and me, nor between me and him.

Verse 17 (devibhagavatam.7.36.17)

अहमेव स सोऽहं वै निश्चितं विद्धि पर्वत । मद्दर्शनं तु तत्र स्याद्यत्र ज्ञानी स्थितो मम

ahameva sa so'haṁ vai niścitaṁ viddhi parvata | maddarśanaṁ tu tatra syādyatra jñānī sthito mama

I am he, and he is I — know this, O Mountain, with utter certainty. My true darshan, in fact, is found precisely wherever one who knows me stands.

Verse 18 (devibhagavatam.7.36.18)

नाहं तीर्थे न कैलासे वैकुण्ठे वा न कर्हिचित् । वसामि किन्तु मज्ज्ञानिहृदयाम्भोजमध्यमे

nāhaṁ tīrthe na kailāse vaikuṇṭhe vā na karhicit | vasāmi kintu majjñānihṛdayāmbhojamadhyame

I dwell neither in any place of pilgrimage, nor in Kailasa, nor ever in Vaikuntha; rather, I dwell in the very center of the lotus heart of one who knows me.

Verse 19 (devibhagavatam.7.36.19)

मत्पूजाकोटिफलदं सकृन्मज्ज्ञानिनोऽर्चनम् । कुलं पवित्रं तस्यास्ति जननी कृतकृत्यका

matpūjākoṭiphaladaṁ sakṛnmajjñānino'rcanam | kulaṁ pavitraṁ tasyāsti jananī kṛtakṛtyakā

To worship, even once, one who knows me yields the fruit of ten million worships of myself; his family becomes purified, and his very mother's life is fulfilled.

Verse 20 (devibhagavatam.7.36.20)

विश्वम्भरा पुण्यवती चिल्लयो यस्य चेतसः । ब्रह्मज्ञानं तु यत्पृष्टं त्वया पर्वतसत्तम

viśvambharā puṇyavatī cillayo yasya cetasaḥ | brahmajñānaṁ tu yatpṛṣṭaṁ tvayā parvatasattama

Even the earth itself becomes blessed by the presence of one whose mind rests dissolved in pure consciousness. Now, O foremost of mountains, that knowledge of Brahman which you asked of me —

Verse 21 (devibhagavatam.7.36.21)

कथितं तन्मया सर्वं नातो वक्तव्यमस्ति हि । इदं ज्येष्ठाय पुत्राय भक्तियुक्ताय शीलिने

kathitaṁ tanmayā sarvaṁ nāto vaktavyamasti hi | idaṁ jyeṣṭhāya putrāya bhaktiyuktāya śīline

has now, in full, been told to you; there is nothing further beyond this to say. This teaching should be given to one's eldest son, if he is devoted and of good character;

Verse 22 (devibhagavatam.7.36.22)

शिष्याय च यथोक्ताय वक्तव्यं नान्यथा क्वचित् । यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ

śiṣyāya ca yathoktāya vaktavyaṁ nānyathā kvacit | yasya deve parā bhaktiryathā deve tathā gurau

or to a disciple who has approached in the prescribed manner — never otherwise; to one whose devotion to the divine is supreme, and whose devotion to the guru is equal to it —

Verse 23 (devibhagavatam.7.36.23)

तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः । येनोपदिष्टा विद्येयं स एव परमेश्वरः

tasyaite kathitā hyarthāḥ prakāśante mahātmanaḥ | yenopadiṣṭā vidyeyaṁ sa eva parameśvaraḥ

to such a great soul alone will these meanings truly reveal themselves. The one by whom this knowledge is imparted is none other than the Supreme Lord himself.

Verse 24 (devibhagavatam.7.36.24)

यस्यायं सुकृतं कर्तुमसमर्थस्ततो ऋणी । पित्रोरप्यधिकः प्रोक्तो ब्रह्मजन्मप्रदायकः

yasyāyaṁ sukṛtaṁ kartumasamarthastato ṛṇī | pitrorapyadhikaḥ prokto brahmajanmapradāyakaḥ

One remains forever indebted to him, unable ever to repay this favor; the one who bestows this second, spiritual birth is declared to be greater even than one's own parents.

Verse 25 (devibhagavatam.7.36.25)

पितृजातं जन्म नष्टं नेत्थं जातं कदाचन । तस्मै न द्रुह्येदित्यादि निगमोऽप्यवदन्नग

pitṛjātaṁ janma naṣṭaṁ netthaṁ jātaṁ kadācana | tasmai na druhyedityādi nigamo'pyavadannaga

The birth given by one's parents perishes, but a birth such as this never perishes. 'One should never betray him' — the Veda itself, O Mountain, has said as much.

Verse 26 (devibhagavatam.7.36.26)

तस्माच्छास्त्रस्य सिद्धान्तो ब्रह्मदाता गुरुः परः । शिवे रुष्टे गुरुस्त्राता गुरौ रुष्टे न शङ्करः

tasmācchāstrasya siddhānto brahmadātā guruḥ paraḥ | śive ruṣṭe gurustrātā gurau ruṣṭe na śaṅkaraḥ

Therefore it is the settled conclusion of the scriptures that the guru who bestows Brahman stands supreme of all. If Shiva grows angry, the guru still protects; but if the guru grows angry, not even Shankara himself can protect.

Verse 27 (devibhagavatam.7.36.27)

तस्मात्सर्वप्रयत्नेन श्रीगुरुं तोषयेन्नग । कायेन मनसा वाचा सर्वदा तत्परो भवेत्

tasmātsarvaprayatnena śrīguruṁ toṣayennaga | kāyena manasā vācā sarvadā tatparo bhavet

Therefore, O Mountain, one should strive with every effort to please one's revered guru, remaining always devoted to him with body, mind, and speech alike.

Verse 28 (devibhagavatam.7.36.28)

अन्यथा तु कृतघ्नः स्यात्कृतघ्ने नास्ति निष्कृतिः । इन्द्रेणाथर्वणायोक्ता शिरश्छेदप्रतिज्ञया

anyathā tu kṛtaghnaḥ syātkṛtaghne nāsti niṣkṛtiḥ | indreṇātharvaṇāyoktā śiraśchedapratijñayā

Otherwise one becomes ungrateful, and for ingratitude there is no atonement. Indra had warned the sage Atharvan, under threat of beheading, never to teach this knowledge to the Ashvins.

Verse 29 (devibhagavatam.7.36.29)

अश्विभ्यां कथने तस्य शिरश्छिन्नं च वज्रिणा । अश्वीयं तच्छिरो नष्टं दृष्ट्वा वैद्यौ सुरोत्तमौ

aśvibhyāṁ kathane tasya śiraśchinnaṁ ca vajriṇā | aśvīyaṁ tacchiro naṣṭaṁ dṛṣṭvā vaidyau surottamau

Yet when he taught it to the Ashvins nonetheless, Indra, wielder of the thunderbolt, cut off his head. Then those two foremost of gods, the Ashvins, physicians both, seeing that the horse's head they had substituted had perished —

Verse 30 (devibhagavatam.7.36.30)

पुनः संयोजितं स्वीयं ताभ्यां मुनिशिरस्तदा । इति सङ्कटसम्पाद्या ब्रह्मविद्या नगाधिप । लब्धा येन स धन्यः स्यात्कृतकृत्यश्च भूधर

punaḥ saṁyojitaṁ svīyaṁ tābhyāṁ muniśirastadā | iti saṅkaṭasampādyā brahmavidyā nagādhipa | labdhā yena sa dhanyaḥ syātkṛtakṛtyaśca bhūdhara

restored to that sage his own original head once more. Thus, O Lord of Mountains, this knowledge of Brahman is won only by enduring great hardship; and whoever attains it, O Bearer of the Earth, becomes truly blessed and fulfilled.