Prashna Upanishad

Shanti Patha (Atharvaveda)

ओं भद्रं कर्णेभिः शृणुयाम देवा भद्रं पश्येमाक्षभिर्यजत्राः । स्थिरैरङ्गैस्तुष्टुवांसस्तनूभिर्व्यशेम देवहितं यदायुः ।। स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु ।। ओं शान्तिः शान्तिः शान्तिः ।।

oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devā bhadraṃ paśyemākṣabhiryajatrāḥ | sthirairaṅgaistuṣṭuvāṃsastanūbhirvyaśema devahitaṃ yadāyuḥ || svasti na indro vṛddhaśravāḥ svasti naḥ pūṣā viśvavedāḥ | svasti nastārkṣyo ariṣṭanemiḥ svasti no bṛhaspatirdadhātu || oṃ śāntiḥ śāntiḥ śāntiḥ ||

O gods, may we hear auspicious things with our ears; may we see auspicious things with our eyes, O venerable ones. With steady limbs, praising you with our bodies, may we live out the full span that is good for the gods. May Indra of great fame grant us well-being; may Pushan the all-knowing; may Tarkshya of the undamaged wheel; may Brihaspati grant us well-being. Om peace, peace, peace.

Mantra 1

ॐ सुकेशा च भारद्वाजः शैब्यश्च सत्यकामः सौर्यायणी च गार्ग्यः कौसल्यश्चाश्वलायनो भार्गवो वैदर्भिः कबन्धी कात्यायनस्ते हैते ब्रह्मपरा ब्रह्मनिष्ठाः परं ब्रह्मान्वेषमाणा एष ह वै तत्सर्वं वक्ष्यतीति ते ह समित्पाणयो भगवन्तं पिप्पलादमुपसन्नाः ।। १.१ ।।

oṃ sukeśā ca bhāradvājaḥ śaibyaśca satyakāmaḥ sauryāyaṇī ca gārgyaḥ kausalyaścāśvalāyano bhārgavo vaidarbhiḥ kabandhī kātyāyanaste haite brahmaparā brahmaniṣṭhāḥ paraṃ brahmānveṣamāṇā eṣa ha vai tatsarvaṃ vakṣyatīti te ha samitpāṇayo bhagavantaṃ pippalādamupasannāḥ || 1.1 ||

Sukesa Bharadvaja, Saibya Satyakama, Sauryayani Gargya, Kausalya Ashvalayana, Bhargava Vaidarbhi and Kabandhi Katyayana: these six, devoted to Brahman and established in Brahman, seeking the highest Brahman, thinking he would know all of it, approached the venerable Pippalada with fuel in hand.

Mantra 2

तान्ह स ऋषिरुवाच भूय एव तपसा ब्रह्मचर्येण श्रद्धया संवत्सरं संवत्स्यथ यथाकामं प्रश्नान् पृच्छत यदि विज्ञास्यामः सर्वं ह वो वक्ष्याम इति ।। १.२ ।।

tānha sa ṛṣiruvāca bhūya eva tapasā brahmacaryeṇa śraddhayā saṃvatsaraṃ saṃvatsyatha yathākāmaṃ praśnān pṛcchata yadi vijñāsyāmaḥ sarvaṃ ha vo vakṣyāma iti || 1.2 ||

The sage said to them: Live with me for one more year with tapas, celibacy and faith. Then ask whatever questions you wish. If we know it, we will tell you everything.

Mantra 3

अथ कबन्धी कात्यायन उपेत्य पप्रच्छ । भगवन् कुत ह वा इमाः प्रजाः प्रजायन्त इति ।। १.३ ।।

atha kabandhī kātyāyana upetya papraccha | bhagavan kuta ha vā imāḥ prajāḥ prajāyanta iti || 1.3 ||

Then Kabandhi Katyayana came forward and asked: Venerable sir, from where are these creatures born?

Mantra 4

तस्मै स होवाच प्रजाकामो वै प्रजापतिः स तपोऽतप्यत स तपस्तप्त्वा स मिथुनमुत्पादयते । रयिं च प्राणं चेत्येतौ मे बहुधा प्रजाः करिष्यत इति ।। १.४ ।।

tasmai sa hovāca prajākāmo vai prajāpatiḥ sa tapo'tapyata sa tapastaptvā sa mithunamutpādayate | rayiṃ ca prāṇaṃ cetyetau me bahudhā prajāḥ kariṣyata iti || 1.4 ||

He answered: Prajapati desired offspring. He performed tapas. After tapas he created a pair: rayi (matter) and prana (life). These two will make my creatures in many forms.

Mantra 5

आदित्यो ह वै प्राणो रयिरेव चन्द्रमा रयिर्वा एतत् सर्वं यन्मूर्तं चामूर्तं च तस्मान्मूर्तिरेव रयिः ।। १.५ ।।

ādityo ha vai prāṇo rayireva candramā rayirvā etat sarvaṃ yanmūrtaṃ cāmūrtaṃ ca tasmānmūrtireva rayiḥ || 1.5 ||

The sun is indeed prana and the moon is rayi. Indeed all this that is formed and unformed is rayi; therefore form itself is rayi.

Mantra 6

अथादित्य उदयन्यत्प्राचीं दिशं प्रविशति तेन प्राच्यान् प्राणान् रश्मिषु सन्निधत्ते । यद्दक्षिणां यत्प्रतीचीं यदुदीचीं यदधो यदूर्ध्वं यदन्तरा दिशो यत्सर्वं प्रकाशयति तेन सर्वान् प्राणान् रश्मिषु सन्निधत्ते ।। १.६ ।।

athāditya udayanyatprācīṃ diśaṃ praviśati tena prācyān prāṇān raśmiṣu sannidhatte | yaddakṣiṇāṃ yatpratīcīṃ yadudīcīṃ yadadho yadūrdhvaṃ yadantarā diśo yatsarvaṃ prakāśayati tena sarvān prāṇān raśmiṣu sannidhatte || 1.6 ||

When the sun rises and enters the eastern direction, it draws the eastern pranas into its rays. When it illuminates the south, the west, the north, below, above, the intermediate directions and everything, it draws all the pranas into its rays.

Mantra 7

स एष वैश्वानरो विश्वरूपः प्राणोऽग्निरुदयते । तदेतदृचाऽभ्युक्तम् ।। १.७ ।।

sa eṣa vaiśvānaro viśvarūpaḥ prāṇo'gnirudayate | tadetadṛcā'bhyuktam || 1.7 ||

This is Vaishvanara (the fire of all people), prana in universal form, who rises as fire. About this the following verse was spoken:

Mantra 8

विश्वरूपं हरिणं जातवेदसं परायणं ज्योतिरेकं तपन्तम् । सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रजानामुदयत्येष सूर्यः ।। १.८ ।।

viśvarūpaṃ hariṇaṃ jātavedasaṃ parāyaṇaṃ jyotirekaṃ tapantam | sahasraraśmiḥ śatadhā vartamānaḥ prāṇaḥ prajānāmudayatyeṣa sūryaḥ || 1.8 ||

Universal in form, golden, all-knowing, the highest refuge, the single luminous one blazing, with a thousand rays, moving in a hundred ways: this sun rises as the prana of all creatures.

Mantra 9

संवत्सरो वै प्रजापतिस्तस्यायने दक्षिणं चोत्तरं च । तद्ये ह वै तदिष्टापूर्ते कृतमित्युपासते ते चान्द्रमसमेव लोकमभिजयन्ते । त एव पुनरावर्तन्ते तस्मादेत ऋषयः प्रजाकामा दक्षिणं प्रतिपद्यन्ते । एष ह वै रयिर्यः पितृयाणः ।। १.९ ।।

saṃvatsaro vai prajāpatistasyāyane dakṣiṇaṃ cottaraṃ ca | tadye ha vai tadiṣṭāpūrte kṛtamityupāsate te cāndramasameva lokamabhijayante | ta eva punarāvartante tasmādeta ṛṣayaḥ prajākāmā dakṣiṇaṃ pratipadyante | eṣa ha vai rayiryaḥ pitṛyāṇaḥ || 1.9 ||

The year is Prajapati; it has two paths: the southern and the northern. Those who worship through sacrificial and meritorious acts win only the world of the moon. They return. Therefore sages who desire offspring take the southern path. That is the rayi that is the path of the ancestors.

Mantra 10

अथोत्तरेण तपसा ब्रह्मचर्येण श्रद्धया विद्यया.आत्मानमन्विष्यादित्यमभिजयन्ते । एतद्वै प्राणानामायतनमेतदमृतमभयमेतत् परायणमेतस्मान्न पुनरावर्तन्त इत्येष निरोधस्तदेष श्लोकः ।। १.१० ।।

athottareṇa tapasā brahmacaryeṇa śraddhayā vidyayā.ātmānamanviṣyādityamabhijayante | etadvai prāṇānāmāyatanametadamṛtamabhayametat parāyaṇametasmānna punarāvartanta ityeṣa nirodhastadeṣa ślokaḥ || 1.10 ||

Those who through the northern path seek the Self with tapas, celibacy, faith and knowledge win the sun. That is the home of the pranas, the immortal, the fearless, the highest refuge. From it they do not return: that is the restraint. About this the following verse was spoken:

Mantra 11

पञ्चपादं पितरं द्वादशाकृतिं दिव आहुः परे अर्धे पुरीषिणम् । अथेमे अन्य उ परे विचक्षणं सप्तचक्रे षडर इ आहुरर्पितमिति ।। १.११ ।।

pañcapādaṃ pitaraṃ dvādaśākṛtiṃ diva āhuḥ pare ardhe purīṣiṇam | atheme anya u pare vicakṣaṇaṃ saptacakre ṣaḍara i āhurarpitamiti || 1.11 ||

They call him the father with five feet (five seasons), of twelve forms (twelve months), full of abundance in the upper half of the sky. Others say this all-seeing one is set in the wheel of seven hubs and six spokes.

Mantra 12

मासो वै प्रजापतिस्तस्य कृष्णपक्ष एव रयिः शुक्लः प्राणस्तस्मादेत ऋषयः शुक्ल इष्टं कुर्वन्तीतर इतरस्मिन् ।। १.१२ ।।

māso vai prajāpatistasya kṛṣṇapakṣa eva rayiḥ śuklaḥ prāṇastasmādeta ṛṣayaḥ śukla iṣṭaṃ kurvantītara itarasmin || 1.12 ||

The month is Prajapati; its dark half is rayi and its bright half is prana. That is why these sages perform their sacrificial rites in the bright half, while others do so in the other.

Mantra 13

अहोरात्रो वै प्रजापतिस्तस्याहरेव प्राणो रात्रिरेव रयिः प्राणं वा एते प्रस्कन्दन्ति ये दिवा रत्या संयुज्यन्ते ब्रह्मचर्यमेव तद्यद्रात्रौ रत्या संयुज्यन्ते ।। १.१३ ।।

ahorātro vai prajāpatistasyāhareva prāṇo rātrireva rayiḥ prāṇaṃ vā ete praskandanti ye divā ratyā saṃyujyante brahmacaryameva tadyadrātrau ratyā saṃyujyante || 1.13 ||

The day and night are Prajapati; in it day is prana and night is rayi. Those who unite in sexual intercourse during the day squander the prana; what happens at night is celibacy.

Mantra 14

अन्नं वै प्रजापतिस्ततो ह वै तद्रेतस्तस्मादिमाः प्रजाः प्रजायन्त इति ।। १.१४ ।।

annaṃ vai prajāpatistato ha vai tadretastasmādimāḥ prajāḥ prajāyanta iti || 1.14 ||

Food is Prajapati; from it comes the seed; from the seed these creatures are born.

Mantra 15

तद्ये ह वै तत् प्रजापतिव्रतं चरन्ति ते मिथुनमुत्पादयन्ते । तेषामेवैष ब्रह्मलोको येषां तपो ब्रह्मचर्यं येषु सत्यं प्रतिष्ठितम् ।। १.१५ ।।

tadye ha vai tat prajāpativrataṃ caranti te mithunamutpādayante | teṣāmevaiṣa brahmaloko yeṣāṃ tapo brahmacaryaṃ yeṣu satyaṃ pratiṣṭhitam || 1.15 ||

Those who observe the vow of Prajapati produce a pair. The world of Brahman belongs to those who have tapas and celibacy, and in whom truth is established.

Mantra 16

तेषामसौ विरजो ब्रह्मलोको न येषु जिह्ममनृतं न माया चेति ।। १.१६ ।।

teṣāmasau virajo brahmaloko na yeṣu jihmamanṛtaṃ na māyā ceti || 1.16 ||

That pure world of Brahman is for those in whom there is no crookedness, no falsehood and no deceit.

Mantra 1

अथ हैनं भार्गवो वैदर्भिः पप्रच्छ । भगवन् कत्येव देवाः प्रजां विधारयन्ते कतर एतत् प्रकाशयन्ते कः पुनरेषां वरिष्ठ इति ।। २.१ ।।

atha hainaṃ bhārgavo vaidarbhiḥ papraccha | bhagavan katyeva devāḥ prajāṃ vidhārayante katara etat prakāśayante kaḥ punareṣāṃ variṣṭha iti || 2.1 ||

Then Bhargava Vaidarbhi asked: Venerable sir, how many gods sustain a creature? Which ones illuminate it? And which among them is the greatest?

Mantra 2

तस्मै स होवाचाकाशो ह वा एष देवो वायुरग्निरापः पृथिवी वाङ्मनश्चक्षुः श्रोत्रं च । ते प्रकाश्याभिवदन्ति वयमेतद्बाणमवष्टभ्य विधारयामः ।। २.२ ।।

tasmai sa hovācākāśo ha vā eṣa devo vāyuragnirāpaḥ pṛthivī vāṅmanaścakṣuḥ śrotraṃ ca | te prakāśyābhivadanti vayametadbāṇamavaṣṭabhya vidhārayāmaḥ || 2.2 ||

He answered: Space, wind, fire, water, earth, speech, mind, eye and ear: these, having illuminated, declare: we sustain this body.

Mantra 3

तान् वरिष्ठः प्राण उवाच । मा मोहमापद्यथ अहमेवैतत् पञ्चधा.आत्मानं प्रविभज्यैतद्बाणमवष्टभ्य विधारयामीति ते.अश्रद्दधाना बभूवुः ।। २.३ ।।

tān variṣṭhaḥ prāṇa uvāca | mā mohamāpadyatha ahamevaitat pañcadhā.ātmānaṃ pravibhajyaitadbāṇamavaṣṭabhya vidhārayāmīti te.aśraddadhānā babhūvuḥ || 2.3 ||

Then prana, the greatest, said: Do not fall into confusion. I alone am this; dividing myself fivefold I sustain this body. They did not believe him.

Mantra 4

सोऽभिमानादूर्ध्वमुत्क्रामत इव तस्मिन्नुत्क्रामत्यथेतरे सर्व एवोत्क्रामन्ते तस्मिंश्च प्रतिष्ठमाने सर्व एव प्रतिष्ठन्ते । तद्यथा मक्षिका मधुकरराजानमुत्क्रामन्तं सर्व एवोत्क्रामन्ते तस्मिंश्च प्रतिष्ठमाने सर्व एव प्रातिष्ठन्त एवं वाङ्मनश्चक्षुः श्रोत्रं च ते प्रीताः प्राणं स्तुन्वन्ति ।। २.४ ।।

so'bhimānādūrdhvamutkrāmata iva tasminnutkrāmatyathetare sarva evotkrāmante tasmiṃśca pratiṣṭhamāne sarva eva pratiṣṭhante | tadyathā makṣikā madhukararājānamutkrāmantaṃ sarva evotkrāmante tasmiṃśca pratiṣṭhamāne sarva eva prātiṣṭhanta evaṃ vāṅmanaścakṣuḥ śrotraṃ ca te prītāḥ prāṇaṃ stunvanti || 2.4 ||

Out of pride prana began to move upward to leave. As it began to leave, all the others began to leave as well. When it settled back, all settled back. As bees follow their queen when she leaves and return when she returns: so speech, mind, eye and ear, now satisfied, praise prana.

Mantra 5

एषोऽग्निस्तपत्येष सूर्य एष पर्जन्यो मघवानेष वायुः । एष पृथिवी रयिर्देवः सदसच्चामृतं च यत् ।। २.५ ।।

eṣo'gnistapatyeṣa sūrya eṣa parjanyo maghavāneṣa vāyuḥ | eṣa pṛthivī rayirdevaḥ sadasaccāmṛtaṃ ca yat || 2.5 ||

This one blazes as fire, this is the sun, this is the rain-cloud and Indra, this is the wind. This is the earth, the material, the divine, whatever is and is not, and what is immortal.

Mantra 6

अरा इव रथनाभौ प्राणे सर्वं प्रतिष्ठितम् । ऋचो यजूँषि सामानि यज्ञः क्षत्रं ब्रह्म च ।। २.६ ।।

arā iva rathanābhau prāṇe sarvaṃ pratiṣṭhitam | ṛco yajūṃṣi sāmāni yajñaḥ kṣatraṃ brahma ca || 2.6 ||

As spokes in the hub of a wheel, all is established in prana: the Rig, Yajur and Sama hymns, sacrifice, the warrior power and Brahman.

Mantra 7

प्रजापतिश्चरसि गर्भे त्वमेव प्रतिजायसे । तुभ्यं प्राण प्रजास्त्विमा बलिं हरन्ति यः प्राणैः प्रतितिष्ठसि ।। २.७ ।।

prajāpatiścarasi garbhe tvameva pratijāyase | tubhyaṃ prāṇa prajāstvimā baliṃ haranti yaḥ prāṇaiḥ pratitiṣṭhasi || 2.7 ||

O prana, you move in the womb as Prajapati and you yourself are born again. These creatures bring you tribute; you are the one established in the pranas.

Mantra 8

देवानामसि वह्नितमः पितॄणां प्रथमा स्वधा । ऋषीणां चरितं सत्यमथर्वाङ्गिरसामसि ।। २.८ ।।

devānāmasi vahnitamaḥ pitṝṇāṃ prathamā svadhā | ṛṣīṇāṃ caritaṃ satyamatharvāṅgirasāmasi || 2.8 ||

You are the greatest bearer among the gods, the first offering to the ancestors. You are the truth and the conduct of the sages; you are the Atharvangiras.

Mantra 9

इन्द्रस्त्वं प्राण तेजसा रुद्रोऽसि परिरक्षिता । त्वमन्तरिक्षे चरसि सूर्यस्त्वं ज्योतिषां पतिः ।। २.९ ।।

indrastvaṃ prāṇa tejasā rudro'si parirakṣitā | tvamantarikṣe carasi sūryastvaṃ jyotiṣāṃ patiḥ || 2.9 ||

O prana, by your blazing you are Indra; you are Rudra the protector. You move in midspace; you are the sun, the lord of all lights.

Mantra 10

यदा त्वमभिवर्षस्यथेमाः प्राण ते प्रजाः । आनन्दरूपास्तिष्ठन्ति कामायान्नं भविष्यतीति ।। २.१० ।।

yadā tvamabhivarṣasyathemāḥ prāṇa te prajāḥ | ānandarūpāstiṣṭhanti kāmāyānnaṃ bhaviṣyatīti || 2.10 ||

O prana, when you rain down, these creatures stand joyful, wishing that food will come.

Mantra 11

व्रात्यस्त्वं प्राणैकर्षे.अत्ता विश्वस्य सत्पतिः । वयमाद्यस्य दातारः पिता त्वं मातरिश्वन नः ।। २.११ ।।

vrātyastvaṃ prāṇaikarṣe.attā viśvasya satpatiḥ | vayamādyasya dātāraḥ pitā tvaṃ mātariśvana naḥ || 2.11 ||

O prana, you are the Vratya, the solitary sage, the eater of all, the lord of the true. We are givers of food to you; O Matarishvan, you are our father.

Mantra 12

या ते तनूर्वाचि प्रतिष्ठिता या श्रोत्रे या च चक्षुषि । या च मनसि संतता शिवां तां कुरु मोत्क्रमीः ।। २.१२ ।।

yā te tanūrvāci pratiṣṭhitā yā śrotre yā ca cakṣuṣi | yā ca manasi saṃtatā śivāṃ tāṃ kuru motkramīḥ || 2.12 ||

Your body that is established in speech, that is in the ear, that is in the eye, and that is continuously spread in the mind: make that auspicious; do not depart from here.

Mantra 13

प्राणस्येदं वशे सर्वं त्रिदिवे यत् प्रतिष्ठितम् । मातेव पुत्रान् रक्षस्व श्रीश्च प्रज्ञां च विदेहि न इति ।। २.१३ ।।

prāṇasyedaṃ vaśe sarvaṃ tridive yat pratiṣṭhitam | māteva putrān rakṣasva śrīśca prajñāṃ ca videhi na iti || 2.13 ||

All that is established in the three worlds is under the control of prana. Protect us as a mother protects her sons, and grant us prosperity and wisdom.

Mantra 1

अथ हैनं कौशल्यश्चाश्वलायनः पप्रच्छ । भगवन् कुत एष प्राणो जायते कथमायात्यस्मिन् शरीर आत्मानं वा प्रविभज्य कथं प्रतिष्ठते केनोत्क्रामते कथं बाह्यमभिधत्ते कथमध्यात्ममिति ।। ३.१ ।।

atha hainaṃ kauśalyaścāśvalāyanaḥ papraccha | bhagavan kuta eṣa prāṇo jāyate kathamāyātyasmin śarīra ātmānaṃ vā pravibhajya kathaṃ pratiṣṭhate kenotkrāmate kathaṃ bāhyamabhidhatte kathamadhyātmamiti || 3.1 ||

Kausalya Ashvalayana asked: Venerable sir, where is this prana born? How does it come into this body? How does it establish itself dividing the self? How does it depart? How does it sustain the external? And the internal?

Mantra 2

तस्मै स होवाचातिप्रश्नान् पृच्छसि ब्रह्मिष्ठोऽसीति तस्मात्तेऽहं ब्रवीमि ।। ३.२ ।।

tasmai sa hovācātipraśnān pṛcchasi brahmiṣṭho'sīti tasmātte'haṃ bravīmi || 3.2 ||

He answered: You ask the deepest questions; you are most established in Brahman. Therefore I will tell you.

Mantra 3

आत्मन एष प्राणो जायते । यथैषा पुरुषे छायैतस्मिन्नेतदाततं मनोकृतेनायात्यस्मिन् शरीरे ।। ३.३ ।।

ātmana eṣa prāṇo jāyate | yathaiṣā puruṣe chāyaitasminnetadātataṃ manokṛtenāyātyasmin śarīre || 3.3 ||

This prana is born from the Self. As a shadow is in a person, so this is spread out in the Self. It comes into this body through the activity of the mind.

Mantra 4

यथा समराजेवाधिकृतान् विनियुङ्क्ते । एतान् ग्रामानोतान् ग्रामानधितिष्ठस्वेत्येवमेवैष प्राण इतरान् प्राणान् पृथक् पृथगेव सन्निधत्ते ।। ३.४ ।।

yathā samarājevādhikṛtān viniyuṅkte | etān grāmānotān grāmānadhitiṣṭhasvetyevamevaiṣa prāṇa itarān prāṇān pṛthak pṛthageva sannidhatte || 3.4 ||

As an emperor appoints his officers saying 'govern these villages and those villages': so this prana establishes the other pranas each in their separate places.

Mantra 5

पायूपस्थेऽपानं चक्षुःश्रोत्रे मुखनासिकाभ्यां प्राणः स्वयं प्रातिष्ठते मध्ये तु समानः । एष ह्येतद्धुतमन्नं समं नयति तस्मादेताः सप्तार्चिषो भवन्ति ।। ३.५ ।।

pāyūpasthe'pānaṃ cakṣuḥśrotre mukhanāsikābhyāṃ prāṇaḥ svayaṃ prātiṣṭhate madhye tu samānaḥ | eṣa hyetaddhutamannaṃ samaṃ nayati tasmādetāḥ saptārciṣo bhavanti || 3.5 ||

In the organs of elimination and generation, apana is established; in the eye, ear, mouth and nostrils, prana itself is established; and in the middle is samana. This samana distributes equally the food that is offered, which is why there are seven flames.

Mantra 6

हृदि ह्येष आत्मा । अत्रैतदेकशतं नाडीनां तासां शतं शतमेकैकस्या द्वासप्ततिर्द्वासप्ततिः प्रतिशाखानाडीसहस्राणि भवन्त्यासु व्यानश्चरति ।। ३.६ ।।

hṛdi hyeṣa ātmā | atraitadekaśataṃ nāḍīnāṃ tāsāṃ śataṃ śatamekaikasyā dvāsaptatirdvāsaptatiḥ pratiśākhānāḍīsahasrāṇi bhavantyāsu vyānaścarati || 3.6 ||

This Self is in the heart. Here are one hundred and one channels (nadis). Each of them has a hundred branches, and each branch has seventy-two thousand sub-branches. Through these moves vyana.

Mantra 7

अथैकयोर्ध्व उदानः पुण्येन पुण्यं लोकं नयति पापेन पापमुभाभ्यामेव मनुष्यलोकम् ।। ३.७ ।।

athaikayordhva udānaḥ puṇyena puṇyaṃ lokaṃ nayati pāpena pāpamubhābhyāmeva manuṣyalokam || 3.7 ||

And upward through one channel goes udana: through merit it leads to the world of merit, through wrong to the world of wrong, and through a mixture of both to the human world.

Mantra 8

आदित्यो ह वै बाह्यः प्राण उदयत्येष ह्येनं चाक्षुषं प्राणमनुगृह्णानः । पृथिव्यां या देवता सैषा पुरुषस्य अपानमवष्टभ्यान्तरा यदाकाशः स समानो वायुर्व्यानः ।। ३.८ ।।

ādityo ha vai bāhyaḥ prāṇa udayatyeṣa hyenaṃ cākṣuṣaṃ prāṇamanugṛhṇānaḥ | pṛthivyāṃ yā devatā saiṣā puruṣasya apānamavaṣṭabhyāntarā yadākāśaḥ sa samāno vāyurvyānaḥ || 3.8 ||

The sun is indeed the external prana that rises; it supports this prana of the eye. The deity in the earth holds this person's apana. What is in the space between is samana; the wind is vyana.

Mantra 9

तेजो ह वा उदानस्तस्मादुपशान्ततेजाः । पुनर्भवमिन्द्रियैर्मनसि संपद्यमानैः ।। ३.९ ।।

tejo ha vā udānastasmādupaśāntatejāḥ | punarbhavamindriyairmanasi saṃpadyamānaiḥ || 3.9 ||

Fire is indeed udana. That is why when fire is extinguished at death, with the senses merging into the mind, one is born again.

Mantra 10

यच्चित्तस्तेनैष प्राणमायाति । प्राणस्तेजसा युक्तः सहात्मना तथासंकल्पितं लोकं नयति ।। ३.१० ।।

yaccittastenaiṣa prāṇamāyāti | prāṇastejasā yuktaḥ sahātmanā tathāsaṃkalpitaṃ lokaṃ nayati || 3.10 ||

With whatever mind this one has, with that the prana comes. Prana, joined with fire, together with the Self, leads one to whatever world was intended.

Mantra 11

य एवं विद्वान् प्राणं वेद न हास्य प्रजा हीयतेऽमृतो भवति तदेषः श्लोकः ।। ३.११ ।।

ya evaṃ vidvān prāṇaṃ veda na hāsya prajā hīyate'mṛto bhavati tadeṣaḥ ślokaḥ || 3.11 ||

The wise one who knows prana in this way: their offspring do not diminish and they become immortal. About this the following verse was spoken:

Mantra 12

उत्पत्तिमायतिं स्थानं विभुत्वं चैव पञ्चधा । अध्यात्मं चैव प्राणस्य विज्ञायामृतमश्नुते विज्ञायामृतमश्नुत इति ।। ३.१२ ।।

utpattimāyatiṃ sthānaṃ vibhutvaṃ caiva pañcadhā | adhyātmaṃ caiva prāṇasya vijñāyāmṛtamaśnute vijñāyāmṛtamaśnuta iti || 3.12 ||

Knowing the origin, the coming, the station, the fivefold sovereignty and the inner nature of prana: one reaches the immortal, one reaches the immortal.

Mantra 1

अथ हैनं सौर्यायणि गार्ग्यः पप्रच्छ । भगवन्नेतस्मिन् पुरुषे कानि स्वपन्ति कान्यस्मिन् जागृति कतर एष देवः स्वप्नान् पश्यति कस्यैतत् सुखं भवति कस्मिन्नु सर्वे सम्प्रतिष्ठिता भवन्तीति ।। ४.१ ।।

atha hainaṃ sauryāyaṇi gārgyaḥ papraccha | bhagavannetasmin puruṣe kāni svapanti kānyasmin jāgṛti katara eṣa devaḥ svapnān paśyati kasyaitat sukhaṃ bhavati kasminnu sarve sampratiṣṭhitā bhavantīti || 4.1 ||

Sauryayani Gargya asked: Venerable sir, what sleeps in this person? What stays awake in it? Which deity sees the dreams? Whose is this happiness? And in what are all established?

Mantra 2

तस्मै स होवाच यथा गार्ग्य मरीचयोऽर्कस्यास्तं गच्छतः सर्वा एतस्मिँस्तेजोमण्डल एकीभवन्ति ताः पुनः पुनरुदयतः प्रचरन्त्येवं ह वै तत् सर्वं परे देवे मनस्येकीभवति तेन तर्ह्येष पुरुषो न शृणोति न पश्यति न जिघ्रति न रसयते न स्पृशते नाभिवदते नादत्ते नानन्दयते न विसृजते नेयायते स्वपितीत्याचक्षते ।। ४.२ ।।

tasmai sa hovāca yathā gārgya marīcayo'rkasyāstaṃ gacchataḥ sarvā etasmiṃstejomaṇḍala ekībhavanti tāḥ punaḥ punarudayataḥ pracarantyevaṃ ha vai tat sarvaṃ pare deve manasyekībhavati tena tarhyeṣa puruṣo na śṛṇoti na paśyati na jighrati na rasayate na spṛśate nābhivadate nādatte nānandayate na visṛjate neyāyate svapitītyācakṣate || 4.2 ||

He answered: O Gargya, as all the rays of the setting sun become one in that disc of light and spread out again when it rises: so all becomes one in the highest deity, the mind. Then this person does not hear, does not see, does not smell, does not taste, does not touch, does not speak, does not take, does not enjoy, does not excrete, does not move. They say: he sleeps.

Mantra 3

प्राणाग्नय एवैतस्मिन् पुरे जागृति । गार्हपत्यो ह वा एषोऽपानो व्यानोऽन्वाहार्यपचनो यद्गार्हपत्यात्प्रणीयते प्रणयनादाहवनीयः प्राणः ।। ४.३ ।।

prāṇāgnaya evaitasmin pure jāgṛti | gārhapatyo ha vā eṣo'pāno vyāno'nvāhāryapacano yadgārhapatyātpraṇīyate praṇayanādāhavanīyaḥ prāṇaḥ || 4.3 ||

In this city the prana-fires remain awake. Apana is the householder fire (garhapatya); vyana is the southern fire (anvaharyapachana). What is led forward from the garhapatya fire is the offering fire (ahavaniya): that is prana.

Mantra 4

यदुच्छ्वासनिःश्वासावेतावाहुती समं नयतीति स समानः । मनो ह वाव यजमानः । इष्टफलमेवोदानः । स एनं यजमानमहरहर्ब्रह्म गमयति ।। ४.४ ।।

yaducchvāsaniḥśvāsāvetāvāhutī samaṃ nayatīti sa samānaḥ | mano ha vāva yajamānaḥ | iṣṭaphalamevodānaḥ | sa enaṃ yajamānamaharaharbrahma gamayati || 4.4 ||

It distributes the two oblations of inhalation and exhalation equally: that is samana. The mind itself is the sacrificer. Udana is the fruit of the sacrifice. It leads the sacrificer (mind) to Brahman every day.

Mantra 5

अत्रैष देवः स्वप्ने महिमानमनुभवति । यद्दृष्टं दृष्टमनुपश्यति श्रुतं श्रुतमेवार्थमनुशृणोति देशदिगन्तरैश्च प्रत्यनुभूतं पुनः पुनः प्रत्यनुभवति दृष्टं चादृष्टं च श्रुतं चाश्रुतं चानुभूतं चाननुभूतं च सच्चासच्च सर्वं पश्यति सर्वः पश्यति ।। ४.५ ।।

atraiṣa devaḥ svapne mahimānamanubhavati | yaddṛṣṭaṃ dṛṣṭamanupaśyati śrutaṃ śrutamevārthamanuśṛṇoti deśadigantaraiśca pratyanubhūtaṃ punaḥ punaḥ pratyanubhavati dṛṣṭaṃ cādṛṣṭaṃ ca śrutaṃ cāśrutaṃ cānubhūtaṃ cānanubhūtaṃ ca saccāsacca sarvaṃ paśyati sarvaḥ paśyati || 4.5 ||

Here this deity experiences its greatness in the dream. It sees again what was seen, hears again what was heard. It re-experiences what was experienced in different places and directions. It sees everything: seen and unseen, heard and unheard, experienced and not experienced, real and unreal.

Mantra 6

स यदा तेजसाऽभिभूतो भवति । अत्रैष देवः स्वप्नान्न पश्यत्यथ यदैतस्मिन् शरीर एतत्सुखं भवति ।। ४.६ ।।

sa yadā tejasā'bhibhūto bhavati | atraiṣa devaḥ svapnānna paśyatyatha yadaitasmin śarīra etatsukhaṃ bhavati || 4.6 ||

When it is overpowered by light (in deep sleep), this deity does not see dreams. Then happiness arises in this body.

Mantra 7

स यथा सोम्य वयाँसि वसोवृक्षं सम्प्रतिष्ठन्ते । एवं ह वै तत् सर्वं पर आत्मनि सम्प्रतिष्ठते ।। ४.७ ।।

sa yathā somya vayāṃsi vasovṛkṣaṃ sampratiṣṭhante | evaṃ ha vai tat sarvaṃ para ātmani sampratiṣṭhate || 4.7 ||

O friend, as birds settle in their home tree: so all this comes to rest in the highest Self.

Mantra 8

पृथिवी च पृथिवीमात्रा चापश्चापोमात्रा च तेजश्च तेजोमात्रा च वायुश्च वायुमात्रा चाकाशश्चाकाशमात्रा च चक्षुश्च द्रष्टव्यं च श्रोत्रं च श्रोतव्यं च घ्राणं च घ्रातव्यं च रसश्च रसयितव्यं च त्वकच स्पर्शयितव्यं च वाकच वक्तव्यं च हस्तौ चादातव्यं चोपस्थश्चानन्दयितव्यं च पायुश्च विसर्जयितव्यं च यादौ च गन्तव्यं च मनश्च मन्तव्यं च बुद्धिश्च बोद्धव्यं चाहंकारश्चाहंकर्तव्यं च चित्तं च चेतयितव्यं च तेजश्च विद्योतयितव्यं च प्राणश्च विधारयितव्यं च ।। ४.८ ।।

pṛthivī ca pṛthivīmātrā cāpaścāpomātrā ca tejaśca tejomātrā ca vāyuśca vāyumātrā cākāśaścākāśamātrā ca cakṣuśca draṣṭavyaṃ ca śrotraṃ ca śrotavyaṃ ca ghrāṇaṃ ca ghrātavyaṃ ca rasaśca rasayitavyaṃ ca tvakaca sparśayitavyaṃ ca vākaca vaktavyaṃ ca hastau cādātavyaṃ copasthaścānandayitavyaṃ ca pāyuśca visarjayitavyaṃ ca yādau ca gantavyaṃ ca manaśca mantavyaṃ ca buddhiśca boddhavyaṃ cāhaṃkāraścāhaṃkartavyaṃ ca cittaṃ ca cetayitavyaṃ ca tejaśca vidyotayitavyaṃ ca prāṇaśca vidhārayitavyaṃ ca || 4.8 ||

Earth and the essence of earth, water and the essence of water, fire and the essence of fire, wind and the essence of wind, space and the essence of space; the eye and what is to be seen, the ear and what is to be heard, the nose and what is to be smelled, taste and what is to be tasted, skin and what is to be touched; speech and what is to be spoken, hands and what is to be grasped, the organ of generation and what is to be enjoyed, the organ of elimination and what is to be excreted, feet and where to go; the mind and what is to be thought, the intellect and what is to be understood, the ego and what is to be egoized, the mind-stuff and what is to be apprehended, the light and what is to be illuminated, the prana and what is to be sustained.

Mantra 9

एष हि द्रष्टा स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता विज्ञानात्मा पुरुषः । स परेऽक्षर आत्मनि सम्प्रतिष्ठते ।। ४.९ ।।

eṣa hi draṣṭā spraṣṭā śrotā ghrātā rasayitā mantā boddhā kartā vijñānātmā puruṣaḥ | sa pare'kṣara ātmani sampratiṣṭhate || 4.9 ||

This is the seer, the toucher, the hearer, the smeller, the taster, the thinker, the knower, the doer: the person who is consciousness-self. It comes to rest in the highest Imperishable Self.

Mantra 10

परमेवाक्षरं प्रतिपद्यते स यो ह वै तदच्छायमशरीरमलोहितं शुभ्रमक्षरं वेदयते यस्तु सोम्य । स सर्वज्ञः सर्वो भवति । तदेष श्लोकः ।। ४.१० ।।

paramevākṣaraṃ pratipadyate sa yo ha vai tadacchāyamaśarīramalohitaṃ śubhramakṣaraṃ vedayate yastu somya | sa sarvajñaḥ sarvo bhavati | tadeṣa ślokaḥ || 4.10 ||

O friend, the one who knows that which is without shadow, without body, without blood, pure and Imperishable reaches the highest Imperishable. That one becomes all-knowing and becomes all. About this the following verse was spoken:

Mantra 11

विज्ञानात्मा सह देवैश्च सर्वैः प्राणा भूतानि सम्प्रतिष्ठन्ति यत्र । तदक्षरं वेदयते यस्तु सोम्य स सर्वज्ञः सर्वमेवाविवेशेति ।। ४.११ ।।

vijñānātmā saha devaiśca sarvaiḥ prāṇā bhūtāni sampratiṣṭhanti yatra | tadakṣaraṃ vedayate yastu somya sa sarvajñaḥ sarvamevāviveśeti || 4.11 ||

O friend, where the consciousness-self, along with all the gods, the pranas and the beings are established: the one who knows that Imperishable is all-knowing and has entered into all.

Mantra 1

अथ हैनं शैब्यः सत्यकामः पप्रच्छ । स यो ह वै तद्भगवन्मनुष्येषु प्रायणान्तमोंकारमभिध्यायीत । कतमं वाव स तेन लोकं जयतीति । तस्मै स होवाच ।। ५.१ ।।

atha hainaṃ śaibyaḥ satyakāmaḥ papraccha | sa yo ha vai tadbhagavanmanuṣyeṣu prāyaṇāntamoṃkāramabhidhyāyīta | katamaṃ vāva sa tena lokaṃ jayatīti | tasmai sa hovāca || 5.1 ||

Saibya Satyakama asked: Venerable sir, among people, the one who meditates on the syllable Om until death: which world does that one win through it? He answered:

Mantra 2

एतद्वै सत्यकाम परं चापरं च ब्रह्म यदोंकारः । तस्माद्विद्वानेतेनैवायतनेनैकतरमन्वेति ।। ५.२ ।।

etadvai satyakāma paraṃ cāparaṃ ca brahma yadoṃkāraḥ | tasmādvidvānetenaivāyatanenaikataramanveti || 5.2 ||

O Satyakama, this Om is indeed both the higher Brahman and the lower Brahman. Therefore the knower, with this alone as support, reaches one or the other.

Mantra 3

स यद्येकमात्रमभिध्यायीत स तेनैव संवेदितस्तूर्णमेव जगत्यामभिसंपद्यते । तमृचो मनुष्यलोकमुपनयन्ते स तत्र तपसा ब्रह्मचर्येण श्रद्धया सम्पन्नो महिमानमनुभवति ।। ५.३ ।।

sa yadyekamātramabhidhyāyīta sa tenaiva saṃveditastūrṇameva jagatyāmabhisaṃpadyate | tamṛco manuṣyalokamupanayante sa tatra tapasā brahmacaryeṇa śraddhayā sampanno mahimānamanubhavati || 5.3 ||

If one meditates on one matra (A), one becomes awakened by it and comes quickly to birth in this world. The Rig hymns lead one to the human world. There, endowed with tapas, celibacy and faith, one experiences greatness.

Mantra 4

अथ यदि द्विमात्रेण मनसि सम्पद्यते सोऽन्तरिक्षं यजुर्भिरुन्नीयते सोमलोकम् । स सोमलोके विभुतिमनुभूय पुनरावर्तते ।। ५.४ ।।

atha yadi dvimātreṇa manasi sampadyate so'ntarikṣaṃ yajurbhirunnīyate somalokam | sa somaloke vibhutimanubhūya punarāvartate || 5.4 ||

If one becomes established in the mind through two matras (A and U), the Yajur hymns lead one to the midspace and the world of the moon. Having experienced greatness in the world of the moon, one returns.

Mantra 5

यः पुनरेतं त्रिमात्रेणोमित्येतेनैवाक्षरेण परं पुरुषमभिध्यायीत स तेजसि सूर्ये सम्पन्नः । यथा पादोदरस्त्वचा विनिर्मुच्यत एवं ह वै स पाप्मना विनिर्मुक्तः स सामभिरुन्नीयते ब्रह्मलोकं स एतस्माज्जीवघनात्परात्परं पुरिशयं पुरुषमीक्षते । तदेतौ श्लोकौ भवतः ।। ५.५ ।।

yaḥ punaretaṃ trimātreṇomityetenaivākṣareṇa paraṃ puruṣamabhidhyāyīta sa tejasi sūrye sampannaḥ | yathā pādodarastvacā vinirmucyata evaṃ ha vai sa pāpmanā vinirmuktaḥ sa sāmabhirunnīyate brahmalokaṃ sa etasmājjīvaghanātparātparaṃ puriśayaṃ puruṣamīkṣate | tadetau ślokau bhavataḥ || 5.5 ||

The one who meditates on the highest Person through three matras (A, U, M) with this very syllable Om: that one becomes merged in the fire of the sun. As a snake sheds its skin, so that one is freed from wrong. The Sama hymns lead one to the world of Brahman. From that dense mass of living beings, one sees the Person who dwells in the highest and abides in the body. About this there are two verses:

Mantra 6

तिस्रो मात्रा मृत्युमत्यः प्रयुक्ता अन्योन्यसक्ताः अनविप्रयुक्ताः । क्रियासु बाह्याभ्यन्तरमध्यमासु सम्यक् प्रयुक्तासु न कम्पते ज्ञः ।। ५.६ ।।

tisro mātrā mṛtyumatyaḥ prayuktā anyonyasaktāḥ anaviprayuktāḥ | kriyāsu bāhyābhyantaramadhyamāsu samyak prayuktāsu na kampate jñaḥ || 5.6 ||

The three matras, properly applied to transcend death, joined with each other and not separated, applied rightly in the outer, inner and middle activities: the knower is not disturbed.

Mantra 7

ऋग्भिरेतं यजुर्भिरन्तरिक्षं सामभिर्यत्तत् कवयो वेदयन्ते । तमोंकारेणैवायतनेनान्वेति विद्वान् यत्तच्छान्तमजरममृतमभयं परं चेति ।। ५.७ ।।

ṛgbhiretaṃ yajurbhirantarikṣaṃ sāmabhiryattat kavayo vedayante | tamoṃkāreṇaivāyatanenānveti vidvān yattacchāntamajaramamṛtamabhayaṃ paraṃ ceti || 5.7 ||

The wise one, through the Rig hymns reaching the human world, through the Yajur hymns the midspace, through the Sama hymns what the seers know: with Om alone as the support reaches what is peaceful, ageless, deathless, fearless and highest.

Mantra 1

अथ हैनं सुकेशा भारद्वाजः पप्रच्छ । भगवन् हिरण्यनाभः कौसल्यो राजपुत्रो मामुपेत्यैतं प्रश्नमपृच्छत । षोडशकलं भारद्वाज पुरुषं वेत्थ । तमहं कुमारमब्रुवं नाहमिममं वेद । यद्यहमिममवेदिषं कथं ते नावक्ष्यमिति । समूलो वा एष परिशुष्यति योऽनृतमभिवदति तस्मान्नार्हम्यनृतं वक्तुम् । स तूष्णीं रथमारुह्य प्रवव्राज । तं त्वा पृच्छामि क्वासौ पुरुष इति ।। ६.१ ।।

atha hainaṃ sukeśā bhāradvājaḥ papraccha | bhagavan hiraṇyanābhaḥ kausalyo rājaputro māmupetyaitaṃ praśnamapṛcchata | ṣoḍaśakalaṃ bhāradvāja puruṣaṃ vettha | tamahaṃ kumāramabruvaṃ nāhamimamaṃ veda | yadyahamimamavediṣaṃ kathaṃ te nāvakṣyamiti | samūlo vā eṣa pariśuṣyati yo'nṛtamabhivadati tasmānnārhamyanṛtaṃ vaktum | sa tūṣṇīṃ rathamāruhya pravavrāja | taṃ tvā pṛcchāmi kvāsau puruṣa iti || 6.1 ||

Sukesa Bharadvaja asked: Venerable sir, the prince Hiranyabha Kausalya came to me and asked: O Bharadvaja, do you know the Person of sixteen parts? I said to the young man: I do not know him. Had I known, why would I not have told you? One who speaks a falsehood dries up from the roots; so it is not right for me to speak a falsehood. He silently mounted his chariot and departed. I now ask you: where is that Person?

Mantra 2

तस्मै स होवाचेहैवान्तःशरीरे सोम्य स पुरुषो यस्मिन्नतः षोडशकलाः प्रभवन्तीति ।। ६.२ ।।

tasmai sa hovācehaivāntaḥśarīre somya sa puruṣo yasminnataḥ ṣoḍaśakalāḥ prabhavantīti || 6.2 ||

He answered: O friend, that very Person is here, within this body, from whom these sixteen parts arise.

Mantra 3

स ईक्षाचक्रे । कस्मिन्नहमुत्क्रान्त उत्क्रान्तो भविष्यामि कस्मिन् वा प्रतिष्ठिते प्रतिष्ठास्यामीति ।। ६.३ ।।

sa īkṣācakre | kasminnahamutkrānta utkrānto bhaviṣyāmi kasmin vā pratiṣṭhite pratiṣṭhāsyāmīti || 6.3 ||

That one reflected: When I depart, from what will I depart? And when I am established, in what will I be established?

Mantra 4

स प्राणमसृजत प्राणाच्छ्रद्धां खं वायुर्ज्योतिरापः पृथिवीन्द्रियं मनः । अन्नमन्नाद्वीर्यं तपो मन्त्राः कर्म लोका लोकेषु च नाम च ।। ६.४ ।।

sa prāṇamasṛjata prāṇācchraddhāṃ khaṃ vāyurjyotirāpaḥ pṛthivīndriyaṃ manaḥ | annamannādvīryaṃ tapo mantrāḥ karma lokā lokeṣu ca nāma ca || 6.4 ||

That one created prana; from prana, faith, space, wind, light, water, earth, the senses, the mind; food, and from food virility, tapas, mantras, action, the worlds, and in the worlds, name.

Mantra 5

स यथेमा नद्यः स्यन्दमानाः समुद्रायणाः समुद्रं प्राप्यास्तं गच्छन्ति भिद्यते तासां नामरूपे समुद्र इत्येवं प्रोच्यते । एवमेवास्य परिद्रष्टुरिमाः षोडशकलाः पुरुषायणाः पुरुषं प्राप्यास्तं गच्छन्ति भिद्यते चासां नामरूपे पुरुष इत्येवं प्रोच्यते स एषोऽकलोऽमृतो भवति तदेष श्लोकः ।। ६.५ ।।

sa yathemā nadyaḥ syandamānāḥ samudrāyaṇāḥ samudraṃ prāpyāstaṃ gacchanti bhidyate tāsāṃ nāmarūpe samudra ityevaṃ procyate | evamevāsya paridraṣṭurimāḥ ṣoḍaśakalāḥ puruṣāyaṇāḥ puruṣaṃ prāpyāstaṃ gacchanti bhidyate cāsāṃ nāmarūpe puruṣa ityevaṃ procyate sa eṣo'kalo'mṛto bhavati tadeṣa ślokaḥ || 6.5 ||

As these rivers flowing toward the sea reach the sea and disappear, their name and form break up and only 'the sea' is spoken: so these sixteen parts of this all-seeing Person, flowing toward the Person, reach the Person and disappear; their name and form break up and only 'the Person' is spoken. That Person becomes without parts and immortal. About this the following verse was spoken:

Mantra 6

अरा इव रथनाभौ कला यस्मिन्प्रतिष्ठिताः । तं वेद्यं पुरुषं वेद यथा मा वो मृत्युः परिव्यथा इति ।। ६.६ ।।

arā iva rathanābhau kalā yasminpratiṣṭhitāḥ | taṃ vedyaṃ puruṣaṃ veda yathā mā vo mṛtyuḥ parivyathā iti || 6.6 ||

As spokes are established in the hub of a wheel, so are the parts established in this one. Know this knowable Person, so that death may not trouble you.

Mantra 7

तान् होवाचैतावदेवाहमेतत् परं ब्रह्म वेद । नातः परमस्तीति ।। ६.७ ।।

tān hovācaitāvadevāhametat paraṃ brahma veda | nātaḥ paramastīti || 6.7 ||

He said to them: This is all I know of that highest Brahman. There is nothing beyond this.

Mantra 8

ते तमर्चयन्तस्त्वं हि नः पिता योऽस्माकमविद्यायाः परं पारं तारयसीति । नमः परमर्षिभ्यो नमः परमर्षिभ्यः ।। ६.८ ।।

te tamarcayantastvaṃ hi naḥ pitā yo'smākamavidyāyāḥ paraṃ pāraṃ tārayasīti | namaḥ paramarṣibhyo namaḥ paramarṣibhyaḥ || 6.8 ||

They honoured him saying: You are our father, the one who carries us across to the far shore beyond ignorance. Salutation to the supreme sages; salutation to the supreme sages.