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4.
1
Now then verily there was Gargya Balaki, a famed Vedic scholar. He dwelt among the Ushinaras, the Satvans and the Matsyas, among the Kurus and the Panchalas, among the Kashis and the Videhas. Having come to Ajatasatru of Kashi, he said, 'Let me declare Brahman to you'. To him then Ajatasatru said: 'A thousand (cows) we give to you'. At such a word as this, verily indeed people would run together, crying 'A Janaka! A Janaka!'
- गार्ग्यो ह वै बालाकिरनूचानः संस्पष्ट आस
सोऽयमुशिनरेषु
संवसन्मत्स्येषु कुरुपञ्चालेषु काशीविदेहेष्विति
सहाजातशत्रुं काश्यमेत्योवाच ब्रह्म ते ब्रवाणीति तं
होवाच
अजातशत्रुः सहस्रं दद्मस्त एतस्यां वाचि जनको जनक इति
वा उ
जना धावन्तीति ॥ १॥ (Ⅲ)
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4.
2
In the sun the great, in the moon the food, in the lightning truth, in thunder sound, in wind Indra Vaikuntha, in space the plenum, in fire the Vanquisher, in water brilliance - thus with reference to the divinities. Now, with reference to the self; in the mirror the reflection; in the shadow the double, in the echo life, in sound death, in sleep Yama (the Lord of Death), in the body Prajapati, in the right eye speech, in the left eye truth.
- स होवाच बालाकिर्य एवैष आदित्ये पुरुषस्तमेवाहमुपास इति
तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा
बृहत्पाण्डरवासा अतिष्ठाः सर्वेषां भूतानां मूर्धेति
वा
अहमेतमुपास इति स यो हैतमेवमुपास्तेऽतिष्ठाः सर्वेषां
भूतानां मूर्धा भवति ॥ २॥ (Ⅲ)
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4.
3
Then said Balaki: Him who is this person in the sun, on him I indeed meditate. To him Ajatasatru said: Make me not to converse on him! As the great, the white-robed, the Supreme, the head of all beings - thus verily do I meditate on him. He who meditates on him thus becomes indeed the supreme, the head of all beings.
- स एवैष बालाकिर्य एवैष चन्द्रमसि पुरुषस्तमेवाहं
ब्रह्मोपास
इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठाः सोमो
राजान्नस्यात्मेति वा अहमेतमुपास इति स यो
हैतमेवमुपास्तेऽन्नस्यात्मा
भवति ॥ ३॥ (Ⅲ)
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4.
4
Then said Balaki: 'him who is the person in the moon, on him indeed do I meditate'. To him then Ajatasatru said: Make me not to converse on him! I meditate on him asking Soma, as the self of food. He who meditates on him thus becomes indeed the self of food.
- सहोवाच बालाकिर्य एवैष विद्युति पुरुष एतमेवाहं
ब्रह्मोपास
इति तं होवाचाजातशत्रुर्मा
मैतस्मिन्समवादयिष्ठास्तेजस्यात्मेति
वा अहमेतमुपास इति स यो हैतमेवमुपास्ते तेजस्यात्मा भवति
॥ ४॥ (Ⅲ)
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4.
5
Then said Balaki: 'I meditate on the person, indeed, who is the person in the lightning'. To him then Ajatasatru said: Make me not to converse on him! I meditate on him as the self of truth. He who meditates on him thus becomes indeed the self of truth (of brilliance).
- स होवाच बालाकिर्य एवैष स्तनयित्नौ पुरुष एतमेवाहं
ब्रह्मोपास
इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठाः
शब्दस्यात्मेति
वा अहमेतमुपास इति स यो हैतमेवमुपास्ते शब्दस्यात्मा
भवति ॥ ५॥ (Ⅲ)
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4.
6
Then said Balaki: I meditate on the person in the Thunder'. To him then Ajatasatru said: Make me not to converse on him! I meditate on him as the self of sound. He who meditates on him thus becomes indeed the self of sound.
- स होवाच बालाकिर्य एवैष आकाशे पुरुषस्तमेवाहमुपास
इति तं
होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठाः
पूर्णमप्रवर्ति ब्रह्मेति
वा अहमेतमुपास इति स यो हैतमेवमुपास्ते पूर्यते प्रजया
पशुभिर्नो
एव स्वयं नास्य प्रजा पुरा कालात्प्रवर्तते ॥ ६॥ (Ⅲ)
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4.
7
Then said Balaki: I meditate on the person in wind'. To him then Ajatasatru said: Make me not to converse on him! I meditate on him as Indra Vaikuntha or as the unconquered army. He who meditates on him thus becomes indeed the triumphant, the unconquerable, a conqueror of adversaries.
- स होवाच बालाकिर्य एवैष वायौ पुरुषस्तमेवाहमुपास
इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा इन्द्रो
वैकुण्ठोऽपराजिता सेनेति वा अहमेतमुपास इति स यो
हैतमेवमुपास्ते जिष्णुर्ह वा पराजिष्णुरन्यतरस्य
ज्ज्यायन्भवति ॥ ७॥ (Ⅲ)
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4.
8
Then said Balaki: I meditate on the person in space'. To him then Ajatasatru said: Make me not to converse on him! I meditate on him as the full moon-active Brahman. He who meditates on him thus becomes filled with offspring, cattle, fame, the radiance of sanctity and the heavenly world, he reaches the full term of life.
- स होवाच बालाकिर्य एवैषोऽग्नौ पुरुषस्तमेवाहमुपास इति
तं
होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा विषासहिरिति
वा
अहमेतमुपास इति स यो हैतमेवमुपास्ते विषासहिर्वा एष
भवति ॥ ८॥ (Ⅲ)
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4.
9
Then said Balaki: I meditate on the person in fire'. To him then Ajatasatru said: Make me not to converse on him! I meditate on him as the Vanquisher. He who meditates on him thus become verily a vanquisher of others.
- स होवाच बालाकिर्य एवैषोऽप्सु पुरुषस्तमेवाहमुपास इति
तं
होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा नाम्न्यस्यात्मेति
वा
अहमेतमुपास इति स यो हैतमेवमुपास्ते नाम्न्यस्यात्मा
भवतीतिअधिदैवतमथाध्यात्मम् ॥ ९॥ (Ⅲ)
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4.
10
Then said Balaki: I meditate on the person in water'. To him then Ajatasatru said: Make me not to converse on him! I meditate on him as the Self of Brilliance of name. Thus with reference to the divinities..
- स होवाच बालाकिर्य एवैष आदर्शे पुरुषस्तमेवाहमुपास
इति तं
होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठाः प्रतिरूप इति
वा
अहमेतमुपास इति स यो हैतमेवमुपास्ते प्रतिरूपो हैवास्य
प्रजायामाजायते नाप्रतिरूपः ॥ १०॥ (Ⅲ)
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4.
11
Now, with reference to self.
Then said Balaki: I meditate indeed on the person in the mirror'. To him Ajatasatru said: Make me not to converse on him! I meditate on him as (the reflected) likeness. He, then, who meditates on him thus, a very likeness of him is born in his offspring, not an unlikeness.
- स होवाच बालाकिर्य एवैष प्रतिश्रुत्काया
पुरुषस्तमेवाहमुपास
इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा
द्वितीयोऽनपग
इति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते विन्दते
द्वितीयाद्द्वितीयवान्भवति ॥ ११॥ (Ⅲ)
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4.
12
Then said Balaki: I meditate indeed on the person in the shadow'. To him Ajatasatru said: Make me not to converse on him! I meditate on him as the inseparable Double. He, then, who meditates on him thus obtains from his second and becomes possessed of his double.
- स होवाच बालाकिर्य एवैष शब्दः पुरुषमन्वेति
तमेवाहमुपास
इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा असुरिति
वा
अहमेतमुपास इति स यो हैतमेवमुपास्ते नो एव स्वयं नास्य
प्रजा
पुराकालात्सम्मोहमेति ॥ १२॥ (Ⅲ)
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4.
13
Then said Balaki: I meditate indeed on the person in the echo'. To him Ajatasatru said: Make me not to converse on him! I meditate on him as life. He, then, who meditates on him thus passes not into unconsciousness before his time.
- स होवाच बालाकिर्य एवैष च्छायायां
पुरुषस्तमेवाहमुपास
इति तं
होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठामृत्युरिति
वा अहमेतमुपास इति स यो हैतमेवमुपास्ते नो एव स्वयं नास्य
प्रजा
पुरा कालात्प्रमीयते ॥ १३॥ (Ⅲ)
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4.
14
Then said Balaki: I meditate indeed on the person in sound'. To him Ajatasatru said: Make me not to converse on him! I meditate on him as Death. He, then, who meditates on him thus does not die before his time.
- स होवाच बालाकिर्य एवैष शारीरः पुरुषस्तमेवाहमुपास
इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठाः
प्रजापतिरिति
वा अहमेतमुपास इति स यो हैतमेवमुपास्ते प्रजायते प्रजया
पशुभिः ॥ १४॥ (Ⅲ)
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4.
15
Then said Balaki: I meditate indeed on the person who, while asleep, moves about in dream'. To him Ajatasatru said: Make me not to converse on him! I meditate on him as King Yama! He, then, who meditates on him thus, to his supremacy everything here is subdued.
- स होवाच बालाकिर्य एवैष प्राज्ञ आत्मा येनैतत्सुप्तः
स्वप्नमाचरति तमेवाहमुपास इति तं
होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा यमो राजेति
वा अहमेतमुपास इति स यो हैतमेवमुपास्ते सर्वं हास्मा इदं
श्रैष्ठ्याय गम्यते ॥ १५॥ (Ⅲ)
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4.
16
Then said Balaki: I meditate on the person who is in this body'. To him Ajatasatru said: Make me not to converse on him! I meditate on him as Prajapati. He then who meditates on him thus is augmented with offspring, cattle, fame, the lustre of sanctity, the heavenly world; he reaches the full term of life.
- स होवाच बालाकिर्य एवैष
दक्षिणेक्षन्पुरुषस्तमेवाहमुपास
इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा नान्न
आत्माग्निरात्मा ज्योतिष्ट आत्मेति वा अहमेतमुपास इति स यो
हैतमेवमुपास्त एतेषां सर्वेषामात्मा भवति ॥ १६॥ (Ⅲ)
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4.
17
Then said Balaki: I meditate on the person in the right eye'. To him Ajatasatru said: Make me not to converse on him! I meditate on him as the self of speech, the self of fire, the self of light. He then who meditates on him thus becomes the self of all these.
- स होवाच बालाकिर्य एवैष सव्येक्षन्पुरुषस्तमेवाहमुपास
इति
तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठाः
सत्यस्यात्मा
विद्युत आत्मा तेजस आत्मेति वा अहमेतमुपास इति स यो
हैतमेवमुपास्त एतेषां सर्वेषामात्मा भवतीति ॥ १७॥ (Ⅲ)
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4.
18
Then said Balaki: I meditate on the person in the left eye'. To him Ajatasatru said: Make me not to converse on him! I meditate on him as the self of truth, the self of lightning, the self of brightness. He then who meditates on him thus becomes the self of all these.
- तत उ ह बालाकिस्तूष्णीमास तं होवाचाजातशत्रुरेतावन्नु
बालाकीति एतावद्धीति होवाच बालाकिस्तं
होवाचाजातशत्रुर्मृषा वै किल मा संवदिष्ठा ब्रह्म
ते ब्रवाणीति होवाच यो वै बालाक एतेषां पुरुषाणां
कर्ता यस्य वैतत्कर्म स वेदितव्य इति तत उ ह बालाकिः
समित्पाणिः प्रतिचक्रामोपायानीति तं होवाचजातशत्रुः
प्रतिलोमरूपमेव स्याद्यत्क्षत्रियो ब्राह्मणमुपनयीतैहि व्येव
त्वा ज्ञपयिष्यामीति तं ह पाणावभिपद्य प्रवव्राज तौ
ह सुप्तं पुरुषमीयतुस्तं हाजातशत्रुरामन्त्रयाञ्चक्रे
बृहत्पाण्डरवासः सोमराजन्निति स उ ह तूष्णीमेव शिश्ये
तत उ हैनं यष्ट्या विचिक्षेप स तत एव समुत्तस्थौ तं
होवाचाजातशत्रुः क्वैष एतद्वा लोके पुरुषोऽशयिष्ट
क्वैतदभूत्कुत एतदागादिति तदु ह बालाकिर्न विजज्ञौ ॥ १८॥ (Ⅲ)
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4.
19
Thereupon Balaki was silent. To him then Ajatasatru said: So much only Balaki? 'So much only' replied Balaki. To him, then, Ajatasatru said: In vain, indeed, did you make to converse saying 'Let me declare Brahman to you'. He, indeed. Balaki, who is the maker of these persons, of whom verily this is the work, he alone is to be known.
Thereupon Balaki, fuel in hand, approached saying, 'Receive me as a pupil'. To him then Ajatasatru said: 'This I deem a form (of conduct) contrary to nature that a Kshatriya should receive a Brahmana as pupil. (But come). I shall make you understand'. Then taking him by the hand, he went forth. The two then came upon a person asleep. The Ajatasatru called him (saying) 'O Great, White-robed King, Soma!' But he just lay silent. Then he pushed him with a stick. He got up at once. To him then Ajatasatru said: Where in this case, O Balaki, has this person lain? What has become of him here? Whence has he returned here?
Thereupon Balaki understood not. To him then Ajatasatru said: Where in this case, O Balaki has this person lain, what has become of him here, whence he has returned here as I asked is the arteries of a person (of the heart) called Hita (the beneficent). From the heart they spread forth to the pericardium. Now they are as minute as a hair divided a thousand-fold. They consist of a minute essence, reddish-brown, white, black, yellow and red. In these one remains while asleep; he sees no dream whatsoever.
- तं होवाचाजातशत्रुर्यत्रैष एतद्बालाके पुरुषोऽशयिष्ट
यत्रैतदभूद्यत एतदागाद्धिता नाम हृदयस्य नाड्यो
हृदयात्पुरीततमभिप्रतन्वन्ति यथा सहस्रधा केशो
विपाटितस्तावदण्व्यः पिङ्गलस्याणिम्ना तिष्ठन्ते शुक्लस्य
कृष्णस्य पीतस्य लोहितस्येति तासु तदा भवति यदा सुप्तः
स्वप्नं न कञ्चन पश्यत्यथास्मिन्प्राण एवैकधा भवति
तथैनं वाक्सर्वैर्नामभिः सहाप्येति मनः सर्वैर्ध्यातैः
सहाप्येति चक्षुः सर्वै रूपैः सहाप्येति श्रोत्रं सर्वैः
शब्दैः सहाप्येति मनः सर्वैर्ध्यातैः सहाप्येति स यदा
प्रतिबुध्यते यथाग्नेर्ज्वलतो विस्फुलिङ्गा
विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः प्राणा यथायतनं
विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकास्तद्यथा क्षुरः
क्षुरध्याने हितः स्याद्विश्वम्भरो वा विश्वम्भरकुलाय
एवमेवैष प्राज्ञ आत्मेदं शरीरमनुप्रविष्ट आ लोमभ्य
आ नखेभ्यः ॥ १९॥ (Ⅲ)
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4.
20
Then he becomes unitary in this vital breath. Then speech together with all names goes to it; the eye together with all forms goes to it; the ear together with all sounds goes to it; the mind together with all thoughts goes to it.
When he awakes, as from a blazing fire sparks proceed in all directions, even so from this Self the vital breaths proceed to their respective stations; from the vital breaths, the gods (the sense faculties); from the sense faculties the worlds. This very vital breath, even this Self of intelligence, has entered this bodily self up to the hair and the fingernail. Just as a razor might be hidden in a razor-case or as fire in the fireplace, even so this self of intelligence has entered this bodily self upto the very hairs and nails. On that self these other selves depend as upon a chief his own (men) or as his own (men) are of service to a chief, even so these other selves are of service to that self of (intelligence). Verily as long as Indra did not understand this Self, so long the Asuras overcame him. When he understood this, striking down and conquering the Asuras, he attained pre-eminence among all gods and all beings, sovereignty and overlordship.
Likewise also he who knows this, striking off all evils, attains pre-eminence, sovereignty and overlordship over all beings - he who knows this, yea, he who knows this.
- तमेतमात्मानमेतमात्मनोऽन्ववस्यति यथा श्रेष्ठिनं
स्वास्तद्यथा श्रेष्ठैः स्वैर्भुङ्क्ते यथा वा श्रेष्ठिनं
स्वा भुञ्जन्त एवमेवैष प्राज्ञ आत्मैतैरात्मभिर्भुङ्क्ते ।
यथा श्रेष्ठी स्वैरेवं वैतमात्मानमेत आत्मनोऽन्ववस्यन्ति
यथा श्रेष्ठिनं स्वाः स यावद्ध वा इन्द्र एतमात्मानं न
विजज्ञौ तावदेनमसुरा अभिबभूवुः स यदा विजज्ञावथ
हत्वासुरान्विजित्य सर्वेषां भूतानां श्रैष्ठ्यं
स्वाराज्यमाधिपत्यं पर्येति तथो एवैवं विद्वान्सर्वेषां
भूतानां श्रैष्ठ्यं स्वाराज्यमाधिपत्यं पर्येति य एवं
वेद य एवं वेद ॥ २०॥ इति चतुर्थोऽध्यायः ॥ ४॥ (Ⅲ)
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4.
Om! May my speech be based on (i.e. accord with) the mind;
May my mind be based on speech.
O Self-effulgent One, reveal Thyself to me.
May you both (speech and mind) be the carriers of the Veda to me.
May not all that I have heard depart from me.
I shall join together (i.e. obliterate the difference of) day
And night through this study.
I shall utter what is verbally true;
I shall utter what is mentally true.
May that (Brahman) protect me;
May That protect the speaker (i.e. the teacher), may That protect me;
May that protect the speaker - may That protect the speaker.
Om! Let there be Peace in me!
Let there be Peace in my environment!
Let there be Peace in the forces that act on me!
- ॐ वाङ्मे मनसि प्रतिष्ठिता । मनो मे वाचि प्रतिष्ठितम् ।
आविरावीर्म एधि । वेदस्य मा आणीस्थः । श्रुतं मे मा प्रहासीः ।
अनेनाधीतेनाहोरात्रान्सन्दधामि । ऋतं वदिष्यामि ।
सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु ।
अवतु मामवतु वक्तारम् ॥ (Ⅲ)
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4.
Here ends the Kaushitaki-Brahmana Upanishad, as contained in the Rig-Veda.
- ॐ वाङ्मे मनसीति शान्तिः ॥ (Ⅲ)
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