Verse 5
Mahavakya
नैषोऽन्धकारोऽयमात्मा । विद्या हि काण्डान्तरादित्यो ज्योतिर्मण्डलं ग्राह्यं नापरम् । असावादित्यो ब्रह्मेत्यजपयोपहितं हंसः सोऽहम् । प्राणापानाभ्यां प्रतिलोमानुलोमाभ्यां समुपलभ्यैवं सा चिरं लब्ध्वा त्रिवृदात्मनि ब्रह्मण्यभिध्यायमाने सच्चिदानन्दः परमात्माविर्भवति ॥५–६॥
न । एषः । अन्धकारः । अयम् । आत्मा । विद्या । हि । काण्ड-अन्तर-आदित्यः । ज्योतिः-मण्डलम् । ग्राह्यम् । न । अपरम् । असौ । आदित्यः । ब्रह्म । इति । अजप-उपहितम् । हंसः । सः । अहम् । प्राण-अपानाभ्याम् । प्रतिलोम-अनुलोमाभ्याम् । समुपलभ्य । एवम् । सा । चिरम् । लब्ध्वा । त्रिवृत्-आत्मनि । ब्रह्मणि । अभिध्यायमाने । सत्-चित्-आनन्दः । परम-आत्मा । आविर्भवति ॥५–६॥
naiṣo ’ndhakāro ’yam ātmā | vidyā hi kāṇḍāntarādityo jyotir-maṇḍalaṃ grāhyaṃ nāparam | asāv ādityo brahmeti ajapayopahitaṃ haṃsaḥ so ’ham | prāṇāpānābhyāṃ pratilomānulomābhyāṃ samupalabhyaivaṃ sā ciraṃ labdhvā trivṛd-ātmani brahmaṇy abhidhyāyamāne sac-cid-ānandaḥ paramātmāvirbhavati ||5–6||
এই আত্মা অন্ধকার নয়। বিদ্যা গ্রহণীয় কাণ্ডসমূহের অন্তর্গত আদিত্যরূপে—জ্যোতির্মণ্ডলরূপে—অন্যভাবে নয়। সেই আদিত্যই ব্রহ্ম; অজপ (অনুচ্চারিত) মন্ত্রসহ হংস ‘সোऽহম্’। প্রाण ও অপানের প্রতিলোম–অনুলোম গতির দ্বারা এভাবে উপলব্ধি করে, এবং সেই সাধনা দীর্ঘকাল অর্জন করে, ত্রিবিধ আত্মার মধ্যে ব্রহ্মে ধ্যান করলে সচ্চিদানন্দ স্বরূপ পরমাত্মা প্রকাশিত হন।
This Self is not this darkness. Knowledge indeed is to be apprehended as the sun within the (ritual) sections, as the orb of light—and not otherwise. That sun is Brahman: the Haṃsa, accompanied by the ajapa (unuttered) [mantra], is ‘I am He’. Having thus realized (it) by means of prāṇa and apāna, through reverse and forward (courses), and having obtained that (practice/realization) for a long time, when one meditates on Brahman in the Self that is threefold, the Supreme Self—being Existence, Consciousness, and Bliss—manifests.