Paingala

Verse 1.1

अथ ह पैङ्गलो याज्ञवल्क्यमुपसमेत्य द्वादशवर्षशुश्रूषापूर्वकं परमरहस्यकैवल्यमनुब्रूहीति पप्रच्छ ॥१॥

Then indeed Paiṅgala, having approached Yājñavalkya after twelve years of service and attentive discipleship, asked: “Teach me the supreme secret—kaivalya, the absolute aloneness that is liberation.”

Verse 1.2

स होवाच याज्ञवल्क्यः—सदेव सोम्येदमग्र आसीत् । तन्नित्यमुक्तमविक्रियं सत्यज्ञानानन्दं परिपूर्णं सनातनमेकमेवाद्वितीयं ब्रह्म ॥२॥

Yājñavalkya said: “O gentle one, in the beginning this was Being alone. That is eternally free, unchanging, of the nature of truth–knowledge–bliss, all-full, everlasting—Brahman, one only, without a second.”

Verse 1.3

तस्मिन् मरुशुक्तिकास्थाणुस्फटिकादौ जलरौप्यपुरुषरेखादिवल्लोहितशुक्लकृष्णगुणमयी गुणसाम्यानिर्वाच्या मूलप्रकृतिरासीत् । तत्प्रतिबिम्बितं यत्तत्साक्षिचैतन्यमासीत् ॥३॥

In that (Brahman), as in a mirage, mother-of-pearl, a post, a crystal, and the like—where water, silver, a human figure, a line, and so on appear—there was the root Nature (mūla-prakṛti), made of the qualities red, white, and black, indescribable because the guṇas were in equilibrium. That which is reflected in it was the witnessing consciousness (sākṣī-caitanya).

Verse 1.4

सा पुनर्विकृतिं प्राप्य सत्त्वोद्रिक्ता अव्यक्ताख्यावरणशक्तिरासीत्। तत्प्रतिबिम्बितं यत्तदीश्वरचैतन्यमासीत्। स स्वाधीनमायः सर्वज्ञः सृष्टिस्थितिलयानामादिकर्ता जगदङ्कुररूपो भवति। स्वस्मिन्विलीनं सकलं ज...

That power, having again undergone modification, became the veiling power (āvaraṇa-śakti) called the Unmanifest (avyakta), in which sattva predominates. What was reflected in it was the consciousness of Īśvara. He, whose māyā is under his control, omniscient, the primal agent of creation, maintenance, and dissolution, becomes the seed-form of the universe. He manifests the entire world that is dissolved in himself. As this cloth is spread out by the force of beings’ karma, so, when beings’ karma is exhausted, he causes it to disappear again. In him alone the whole universe abides like a cloth folded up and drawn together.

Verse 1.5

ईशाधिष्ठितावरणशक्तितो रजोद्रिक्ता महदाख्या विक्षेपशक्तिरासीत्। तत्प्रतिबिम्बितं यत्तद्धिरण्यगर्भचैतन्यमासीत्। स महत्तत्त्वाभिमानी स्पष्टास्पष्टवपुर्भवति॥५॥

From the veiling power presided over by Īśvara there arose, with rajas predominating, the projecting power (vikṣepa-śakti) called “mahat.” What was reflected in it was the consciousness of Hiraṇyagarbha. He, identifying with the mahat-tattva, becomes of a form that is both distinct and indistinct.

Verse 1.6

हिरण्यगर्भाधिष्ठितविक्षेपशक्तितस्तमोद्रिक्ता अहङ्काराभिधा स्थूलशक्तिरासीत्। तत्प्रतिबिम्बितं यत्तद्विराटचैतन्यमासीत्। स तदभिमानी स्पष्टवपुः सर्वस्थूलपालको विष्णुः प्रधानपुरुषो भवति। तस्मादात्मन आकाशः ...

From the projecting power presided over by Hiraṇyagarbha there arose, with tamas predominating, the gross power called “ahaṅkāra.” What was reflected in it was the consciousness of Virāṭ. He, identifying with that, becomes of a distinct form—the protector of all gross beings, Viṣṇu, the primal Puruṣa, the first principle. From that Self arose space; from space, air; from air, fire; from fire, waters; from waters, earth. These become the five tanmātras, constituted of the three guṇas.

Verse 1.7

स्रष्टुकामो जगद्योनिस्तमोगुणमधिष्ठाय सूक्ष्मतन्मात्राणि भूतानि स्थूलीकर्तुं सोऽकामयत। सृष्टेः परिमितानि भूतान्येकैकं द्विधा विधाय पुनश्चतुर्धा कृत्वा स्वस्वेतरद्वितीयांशैः पञ्चधा संयोज्य पञ्चीकृतभूतैर...

Desiring to create, the Womb (source) of the universe, resorting to the guṇa of tamas, willed to make the subtle tanmātras into gross elements. Taking the determinate elements at creation, He divided each into two and again into four; then, combining them fivefold by mixing the second portions with one another, He created—by means of the quintuplicated elements—innumerable crores of brahmāṇḍas (cosmic eggs) and the gross bodies situated in the spheres appropriate to each egg.

Verse 1.8

स पञ्चभूतानां रजोंशांश्चतुर्धा कृत्वा भागत्रयात्पञ्चवृत्त्यात्मकं प्राणमसृजत्। स तेषां तुर्यभागेन कर्मेन्द्रियाण्यसृजत्॥८॥

Having divided the rajas-portions of the five elements into four parts, He created from three parts prāṇa, consisting of five functions (vṛttis). From their fourth part He created the organs of action (karmendriyas).

Verse 1.9

स तेषां सत्त्वांशं चतुर्धा कृत्वा भागत्रयसमष्टितः पञ्चक्रियावृत्त्यात्मकमन्तःकरणमसृजत्। स तेषां सत्त्वतुरीयभागेन ज्ञानेन्द्रियाण्यसृजत्॥९॥

Having divided the sattva-portion of those elements into four parts, He created from the aggregate of three parts the antaḥkaraṇa (inner instrument) consisting of five functional activities. From their fourth part—the sattvic fourth—He created the organs of knowledge (jñānendriyas).

Verse 1.10

सत्त्वसमष्टित इन्द्रियपालकान् असृजत्। तानि सृष्टानि अण्डे प्राचिक्षिपत्। तदाज्ञया समष्ट्यण्डं व्याप्य तान्यतिष्ठन्। तदाज्ञया अहङ्कारसमन्वितो विराट् स्थूलान्यरक्षत्। हिरण्यगर्भस्तदाज्ञया सूक्ष्माण्यपाल...

From the collective (cosmic) totality of sattva, He created the guardians of the senses. Having created them, He cast them into the egg, the cosmic embryo. By His command, pervading the cosmic egg, they stood established in their own stations. By His command, Virāṭ—endowed with egoity (ahaṅkāra)—protected the gross realm; and Hiraṇyagarbha, by that same command, governed the subtle realm.

Verse 1.11

अण्डस्थानि तानि तेन विना स्पन्दितुं चेष्टितुं वा न शेकुः। तानि चेतनीकर्तुं सोऽकामयत। ब्रह्माण्डब्रह्मरन्ध्राणि समस्तव्यष्टिमस्तकान् विदार्य तदेवानुप्राविशत्। तदा जडान्यपि तानि चेतनवत् स्वकर्माणि चक्रि...

Situated within the egg, they could not, without Him, throb or act. Wishing to make them conscious, He—having split open the brahmarandhras of the cosmic egg and of all individual heads—entered into them indeed. Then, though inert, they performed their own functions as if endowed with consciousness.

Verse 1.12

सर्वज्ञेशो मायालेशसमन्वितो व्यष्टिदेहं प्रविश्य तया मोहितो जीवत्वमगमत्। शरीरत्रयतादात्म्यात् कर्तृत्वभोक्तृत्वतामगमत्। जाग्रत्स्वप्नसुषुप्तिमूर्च्छामरणधर्मयुक्तो घटीयन्त्रवदुद्विग्नो जातो मृत इव कुलाल...

The omniscient Lord, associated with a mere trace of māyā, entered the individual body; deluded by that, He attained the status of jīva. Through identification with the three bodies, He came to the condition of agency and enjoyership. Endowed with waking, dream, deep sleep, swoon, and death, agitated like the mechanism of a water-clock, he revolves—like one dead—according to the analogy of the potter’s wheel.

Verse 2.1

अथ पैङ्गलो याज्ञवल्क्यमुवाच— सर्वलोकानां सृष्टिस्थित्यन्तकृद्विभूरीशः कथं जीवत्वमगमदिति ॥१॥

Then Paiṅgala said to Yājñavalkya: “How did the all-pervading Lord (Īśa), the maker of the creation, maintenance, and dissolution of all worlds, come to the state of individuality (jīvatva)?”

Verse 2.2

स होवाच याज्ञवल्क्यः— स्थूलसूक्ष्मकारणदेहोद्भवपूर्वकं जीवेश्वरस्वरूपं विविच्य कथयामीति; सावधानेनैकाग्रतया श्रूयताम्। ईशः पञ्चीकृतमहाभूतलेशानादाय व्यष्टिसमष्ट्यात्मकस्थूलशरीराणि यथाक्रममकरोत्। कपालचर्म...

Yājñavalkya said: “I shall explain—after due discrimination—the nature of the jīva and of Īśvara, beginning with the arising of the gross, subtle, and causal bodies; listen with care and one-pointed attention. Īśa, taking portions of the five great elements after their quintuplication, produced in proper order the gross bodies, both individual and collective. Skull, skin, intestines, bones, flesh, and nails are portions of earth. Blood, urine, saliva, sweat, and the like are portions of water. Hunger, thirst, heat, delusion, sexual impulse, and the like are portions of fire. Movement, lifting/expulsion, breathing, and the like are portions of wind. Desire, anger, and the like are portions of space. This aggregate, accumulated through karma, endowed with skin and the rest, serving as the basis for identification with childhood and other states, and the abode of many defects—this is the gross body.”

Verse 2.3

अथापञ्चीकृतमहाभूतरजोंशभागत्रयसमष्टितः प्राणमसृजत्। प्राणापानव्यानोदानसमानाः प्राणवृत्तयः। नागकूर्मकृकरदेवदत्तधनञ्जया उपप्राणाः। हृदासननाभिकण्ठसर्वाङ्गानि स्थानानि। आकाशादिरजोगुणतुरीयभागेन कर्मेन्द्रिय...

Then, from the collective of three parts of the rajas-portion of the unquintuplicated great elements, he produced prāṇa. Prāṇa, apāna, vyāna, udāna, and samāna are the functions of prāṇa. Nāga, kūrma, kṛkara, devadatta, and dhanañjaya are the subsidiary prāṇas. The heart, āsana (seat), navel, throat, and all the limbs are their locations. From the fourth part of the rajas-quality beginning with space, he produced the organs of action: speech, hands, feet, anus, and genitals; speaking, grasping, walking, excretion, and enjoyment are their objects. Thus, from the collective of three parts of the sattva-portion of the elements, he produced the inner instrument. Mind, intellect, citta, and ego are its modes; volition, ascertainment, recollection, self-appropriation, and investigation are its objects. The throat, mouth, navel, heart, and the middle of the eyebrows are its locations. From the fourth part of the sattva-portion he produced the organs of knowledge: ear, skin, eye, tongue, and nose; sound, touch, form, taste, and smell are their objects. The presiding deities are: the Directions, Wind, Sun, Varuṇa (Pracetas), the Aśvins, Fire, Indra, Upendra, and Death; and also the Moon, Viṣṇu, the four-faced (Brahmā), and Śambhu as the lords of the causal order.

Verse 2.4

अथान्नमयप्राणमयमनोमयविज्ञानमयानन्दमयाः पञ्च कोशाः। अन्नरसेनैव भूत्वान्नरसेनाभिवृद्धिं प्राप्यान्नरसमयपृथिव्यां यद्विलीयते सोऽन्नमयकोशः। तदेव स्थूलशरीरम्। कर्मेन्द्रियैः सह प्राणादिपञ्चकं प्राणमयकोशः। ...

Now, the five sheaths are: the food-made, the vital-breath-made, the mind-made, the intellect-made, and the bliss-made. That which, having arisen from the essence of food, having grown by the essence of food, and which dissolves into the earth constituted of the essence of food—this is the food-sheath; that indeed is the gross body. Along with the organs of action, the group of five beginning with prāṇa is the vital-breath sheath. Along with the organs of knowledge, the intellect (buddhi) is the intellect-sheath. This triad of sheaths is the subtle body. Ignorance of one’s own true nature is the bliss-sheath; that is the causal body.

Verse 2.5

अथ ज्ञानेन्द्रियपञ्चकं कर्मेन्द्रियपञ्चकं प्राणादिपञ्चकं वियदादिपञ्चकमन्तःकरणचतुष्टयं कामकर्मतमांस्यष्टपुरम्॥५॥

Now: the group of five organs of knowledge, the group of five organs of action, the group of five beginning with prāṇa, the group of five beginning with space (ākāśa)—that is, the five elements—the fourfold inner instrument (antaḥkaraṇa), desire, action, and the darknesses: this constitutes the “city of eight.”

Verse 2.6

ईशाज्ञया विराजो व्यष्टिदेहं प्रविश्य बुद्धिमधिष्ठाय विश्वत्वमगमत्। विज्ञानात्मा चिदाभासो विश्वो व्यावहारिको जाग्रत्स्थूलदेहाभिमानी कर्मभूरिति च विश्वस्य नाम भवति॥६॥

By the Lord’s command, Virāj entered the individual body and, presiding over the intellect (buddhi), attained the state of Viśva. The cognitive self—the reflection of Consciousness (cid-ābhāsa)—is Viśva: the empirical agent, identified with the gross body in the waking state; and “karmabhū” (“field of action”) also becomes a name of Viśva.

Verse 2.7

ईशाज्ञया सूत्रात्मा व्यष्टिसूक्ष्मशरीरं प्रविश्य मन अधिष्ठाय तैजसत्वमगमत्। तैजसः प्रातिभासिकः स्वप्नकल्पित इति तैजसस्य नाम भवति॥७॥

By the Lord’s command, the Sūtrātman entered the individual subtle body and, presiding over the mind, attained the state of Taijasa. “Taijasa” is so named because it is prātibhāsika—merely phenomenal, imagined in dream; thus is Taijasa designated.

Verse 2.8

ईशाज्ञया मायोपाधिरव्यक्तसमन्वितो व्यष्टिकारणशरीरं प्रविश्य प्राज्ञत्वमगमत्। प्राज्ञोऽविच्छिन्नः पारमार्थिकः सुषुप्त्यभिमानीति प्राज्ञस्य नाम भवति॥८॥

By the Lord’s command, the māyā-upādhi, conjoined with the unmanifest, entered the individual causal body and attained the state of Prājña. “Prājña” is the designation of the undivided one, regarded as pāramārthika, who identifies with deep sleep.

Verse 2.9

अव्यक्तलेशाज्ञानाच्छादितपारमार्थिकजीवस्य तत्त्वमस्यादिवाक्यानि ब्रह्मणैकतां जगुः, नेतरयोर्व्यावहारिकप्रातिभासिकयोः॥९॥

For the pāramārthika jīva, veiled by a trace of unmanifest ignorance, sayings such as “That thou art” proclaim oneness with Brahman—not for the other two, the vyāvahārika and the prātibhāsika.

Verse 2.10

अन्तःकरणप्रतिबिम्बितचैतन्यं यत्तदेवावस्थात्रयभाग्भवति। स जाग्रत्स्वप्नसुषुप्त्यवस्थाः प्राप्य घटीयन्त्रवदुद्विग्नो जातो मृत इव स्थितो भवति॥१०॥

That consciousness reflected in the inner organ (antaḥkaraṇa) alone becomes the partaker of the three states. Having reached waking, dream, and deep sleep, it is agitated like a clockwork device and then stands as though dead.

Verse 2.11

अथ जाग्रत्स्वप्नसुषुप्तिमूर्च्छामरणाद्यवस्थाः पञ्च भवन्ति। तत्तद्देवताग्रहान्वितैः श्रोत्रादिज्ञानेन्द्रियैः शब्दाद्यर्थविषयग्रहणज्ञानं जाग्रदवस्था भवति। तत्र भ्रूमध्यं गतो जीव आपादमस्तकं व्याप्य कृषि...

Now the states are five: waking, dream, deep sleep, swoon, and death. The cognition that grasps objects such as sound through the organs of knowledge beginning with the ear, together with their presiding deities, is the waking state. There the jīva, having gone to the middle of the eyebrows and pervading from the feet to the head, becomes the doer of all actions—agriculture, hearing, and the like—and the enjoyer of their results. Having gone to another world, he alone tastes the fruit earned by karma. Like a sovereign wearied by dealings, he stands, taking refuge in the path that leads into the inner dwelling.

Verse 2.12

करणोपरमे जाग्रत्संस्कारोत्थप्रबोधवद्ग्राह्यग्राहकरूपस्फुरणं स्वप्नावस्था भवति। तत्र विश्व एव जाग्रद्व्यवहारलोपान्नाडीमध्यं चरंस्तैजसत्वमवाप्य वासनारूपकं जगद्वैचित्र्यं स्वभासा भासयन् यथेप्सितं स्वयं भ...

When the instruments (of cognition) subside, the flashing forth as object and subject—like an awakening arising from impressions of the waking state—constitutes the dream state. There the very Viśva, as waking transactions cease, moving within the midst of the nāḍīs and attaining the condition of Taijasa, illumines by its own light the manifold world formed of vāsanās (latent tendencies), and itself enjoys as it wills.

Verse 2.13

चित्तैककरणा सुषुप्त्यवस्था भवति। भ्रमविश्रान्तशकुनिः पक्षौ संहृत्य नीडाभिमुखं यथा गच्छति तथा जीवोऽपि जाग्रत्स्वप्नप्रपञ्चे व्यवहृत्य श्रान्तोऽज्ञानं प्रविश्य स्वानन्दं भुङ्क्ते॥१३॥

The state of deep sleep is that in which the mind becomes a single instrument, reduced to an undifferentiated mode. As a bird, wearied by wandering, folds its wings and goes toward its nest, so too the jīva, having transacted within the manifold of waking and dream, enters ignorance (deep sleep) when fatigued and enjoys its own bliss.

Verse 2.14

अकस्मान्मुद्गरदण्डाद्यैस्ताडितवद्भयाज्ञानाभ्यामिन्द्रियसङ्घातैः कम्पन्निव मृततुल्या मूर्च्छा भवति॥१४॥

Suddenly, as if struck by a hammer, a staff, and the like, through fear and ignorance, with the aggregate of the senses trembling as it were, there arises fainting (mūrcchā), comparable to death.

Verse 2.15

जाग्रत्स्वप्नसुषुप्तिमूर्च्छावस्थानामन्या ब्रह्मादिस्तम्बपर्यन्तं सर्वजीवभयप्रदा स्थूलदेहविसर्जनी मरणावस्था भवति॥१५॥

Distinct from the states of waking, dream, deep sleep, and fainting is the state of death: from Brahmā down to a clump of grass, it bestows fear upon all beings and entails the casting off of the gross body.

Verse 2.16

कर्मेन्द्रियाणि ज्ञानेन्द्रियाणि तत्तद्विषयान् प्राणान् संहृत्य कामकर्मान्वितोऽविद्याभूतवेष्टितो जीवो देहान्तरं प्राप्य लोकान्तरं गच्छति। प्राक्कर्मफलपाकेनावर्तान्तरकीटवद्विश्रान्तिं नैव गच्छति॥१६॥

Having gathered up the organs of action, the organs of knowledge, their respective objects, and the vital breaths, the jīva—accompanied by desire and action and enveloped by ignorance—attains another body and goes to another world. Until the fruits of prior karma ripen, it does not reach rest at all, like a worm moving from one whirlpool to another.

Verse 2.17

सत्कर्मपरिपाकतो बहूनां जन्मनामन्ते नृणां मोक्षेच्छा जायते। तदा सद्गुरुमाश्रित्य चिरकालसेवया बन्धं मोक्षं कश्चित्प्रयाति॥१७॥

From the maturation of good deeds, at the end of many births, the desire for liberation arises in human beings. Then, taking refuge in the true Guru and through long service, one attains release from bondage.

Verse 2.18

अविचारकृतो बन्धो विचारान्मोक्षो भवति। तस्मात्सदा विचारयेत्। अध्यारोपापवादतः स्वरूपं निश्चयीकर्तुं शक्यते। तस्मात्सदा विचारयेज्जगज्जीवपरमात्मनो जीवभावजगद्भावबाधे प्रत्यगभिन्नं ब्रह्मैवावशिष्यत इति॥१८॥

Bondage is produced by non-inquiry; from inquiry liberation arises. Therefore one should always inquire. By superimposition and subsequent negation, one can ascertain the real nature. Therefore one should always inquire into the world, the jīva, and the Supreme Self: when the notions of jīva-hood and world-hood are sublated, only Brahman—non-different from the inner Self—remains.

Verse 3.1

अथ हैनं पैङ्गलः प्रपच्छ याज्ञवल्क्यं महावाक्यविवरणमनुब्रूहीति ॥१॥

Then Paiṅgala questioned Yājñavalkya: “Teach me the explanation of the great sayings (mahāvākyas).”

Verse 3.2

स होवाच याज्ञवल्क्यः—तत्त्वमसि, त्वं तदसि, त्वं ब्रह्मासि, अहं ब्रह्मास्मीति अनुसन्धानं कुर्यात् ॥२॥

Yājñavalkya said: “One should undertake sustained contemplation (anusandhāna) of: ‘That thou art’; ‘Thou art that’; ‘Thou art Brahman’; ‘I am Brahman.’”

Verse 3.3

तत्र पारोक्ष्यशबलः सर्वज्ञत्वादिलक्षणो मायोपाधिः सच्चिदानन्दलक्षणो जगद्योनिस्तत्पदवाच्यो भवति । स एवान्तःकरणसम्भिन्नबोधोऽस्मत्प्रत्ययावलम्बनस्त्वम्पदवाच्यो भवति । परजीवोपाधिमायाविद्ये विहाय तत्त्वंपदल...

There, the adjunct (upādhi) of Māyā—variegated by indirectness (pārokṣya) and marked by omniscience and the like—being of the nature of Existence‑Consciousness‑Bliss and the source of the world, is what the word “tat” (“that”) denotes. That very Reality, when consciousness is delimited by the inner organ (antaḥkaraṇa) and supported by the notion “I,” is what the word “tvam” (“thou”) denotes. Abandoning Māyā and ignorance, the adjuncts of the Supreme Lord and the individual soul (jīva), the implied meaning (lakṣya) of “tat tvam” is Brahman, non‑different from the inward, immediate Self (pratyak).

Verse 3.4

तत्त्वमसीत्यहं ब्रह्मास्मीति वाक्यार्थविचारः श्रवणं भवति। एकान्तेन श्रवणार्थानुसन्धानं मननं भवति। श्रवणमनननिर्विचिकित्सेऽर्थे वस्तुन्येकतानवत्तया चेतःस्थापनं निदिध्यासनं भवति। ध्यातृध्याने विहाय निवात...

Inquiry into the purport of the sayings “That thou art” and “I am Brahman” is called hearing (śravaṇa). Exclusive and sustained investigation of what has been heard is called reflection (manana). Establishing the mind, with unbroken one-pointedness, upon the Reality made free of doubt through hearing and reflection is called deep contemplation (nididhyāsana). When, abandoning the distinction of meditator and meditation, the mind has as its sole domain the object to be realized—like a lamp in a windless place—that is samādhi.

Verse 3.5

तदानीमात्मगोचरा वृत्तयः समुत्थिता अज्ञाता भवन्ति। ताः स्मरणादनुमीयन्ते। इहानादिसंसारे सञ्चिताः कर्मकोटयोऽनेनैव विलयं यान्ति। ततोऽभ्यासपाटवात्सहस्रशः सदामृतधारा वर्षति। ततो योगवित्तमाः समाधिं धर्ममेघं ...

Then the mental modifications whose sphere is the Self, though arisen, become unknown (i.e., are not objectified); they are inferred from recollection. In this beginningless saṃsāra, crores of accumulated actions are dissolved by this alone. Thereafter, through proficiency born of practice, a perpetual stream of nectar rains down in thousands of ways. Therefore those most versed in yoga call samādhi the “dharma-cloud.” When by this the net of latent impressions is completely melted, and the store of karma—merit and demerit—is uprooted at the root, the great sentence (mahāvākya), though previously indirect, brings forth an unobstructed immediate realization, as evident as an āmalaka fruit in the palm. Then one becomes liberated while living.

Verse 3.6

ईशः पञ्चीकृतभूतानामपञ्चीकरणं कर्तुं सोऽकामयत। ब्रह्माण्डतद्गतलोकान्कार्यरूपांश्च कारणत्वं प्रापयित्वा ततः सूक्ष्माङ्गं कर्मेन्द्रियाणि प्राणांश्च ज्ञानेन्द्रियाण्यन्तःकरणचतुष्टयं चैकीकृत्य सर्वाणि भौत...

Īśa desired to effect the “unquintuplication” (apañcīkaraṇa) of the quintuplicated elements. Having led the cosmic egg and the worlds within it—forms of effect—back to the status of cause, then, having unified the subtle constituents—organs of action, vital airs, organs of knowledge, and the fourfold inner instrument—and having joined all material entities into the causal pentad of elements, earth dissolves into water, water into fire, fire into air, air into space, and space into egoity; egoity into the great principle (mahat), mahat into the unmanifest, and the unmanifest into Puruṣa, in due order. Virāṭ, Hiraṇyagarbha, and Īśvara, through the dissolution of their limiting adjuncts, merge into the Supreme Self.

Verse 3.7

पञ्चीकृतमहाभूतसम्भवकर्मसञ्चितस्थूलदेहः कर्मक्षयात् सत्कर्मपरिपाकतोऽपञ्चीकरणं प्राप्य सूक्ष्मेणैकीभूत्वा कारणरूपत्वमासाद्य तत्कारणं कूटस्थे प्रत्यगात्मनि विलीयते। विश्वतैजसप्राज्ञाः स्वस्वोपाधिलयात् प्...

The gross body—born of the five great elements after quintuplication and accumulated through karma—through the exhaustion of karma and the ripening of meritorious deeds attains de‑quintuplication; becoming one with the subtle body it reaches the causal state, and that cause dissolves into the immutable inner Self (pratyagātman), the Kūṭastha. Viśva, Taijasa, and Prājña, by the dissolution of their respective limiting adjuncts, merge into the inner Self.

Verse 3.8

अण्डं ज्ञानाग्निना दग्धं कारणैः सह परमात्मनि लीनं भवति। ततो ब्राह्मणः समाहितो भूत्वा तत्त्वंपदैक्यमेव सदा कुर्यात्। ततो मेघापायेऽशुमानिवात्माविर्भवति॥८॥

The “egg” (aṇḍa), burnt by the fire of knowledge, together with its causes becomes dissolved in the Supreme Self (Paramātman). Then the brāhmaṇa, having become collected and steady (samāhita), should always contemplate only the oneness of the meanings of “That” and “Thou” (tat tvam). Then, as the sun appears when clouds disperse, the Self becomes manifest.

Verse 3.9

ध्यात्वा मध्यस्थमात्मानं कलशान्तरदीपवत्। अङ्गुष्ठमात्रमात्मानमधूमज्योतिरूपकम्। प्रकाशयन्तमन्तःस्थं ध्यायेत्कूटस्थमव्ययम्। ध्यायन्नास्ते मुनिश्चैव चासुप्तेरामृतेस्तु यः। जीवन्मुक्तः स विज्ञेयः स धन्यः ...

Meditating on the Self abiding in the middle, like a lamp within a jar; meditating on the Self of the measure of a thumb, of the nature of smokeless light—one should contemplate the inner, illumining, imperishable Kūṭastha. The sage abides in such meditation; and he who, without sleep, is established in the deathless is to be known as liberated while living (jīvanmukta), blessed, having accomplished what is to be accomplished. When his own body is consumed by time and he relinquishes the state of jīvanmukti, he enters bodiless liberation, like wind into motionlessness without vibration.

Verse 3.10

ध्यात्वा मध्यस्थमात्मानं कलशान्तरदीपवत् । अङ्गुष्ठमात्रमात्मानम् अधूमज्योतिरूपकम् । प्रकाशयन्तम् अन्तःस्थं ध्यायेत् कूटस्थम् अव्ययम् । ध्यायन्नास्ते मुनिश्चैव चासुप्तेरामृतेस्तु यः । जीवन्मुक्तः स विज...

Having meditated on the Self abiding in the center (within), like a lamp inside a pot, and on the Self of the measure of a thumb, of the nature of smokeless light—one should meditate on the inner, illuminating, immutable kūṭastha, the unchanging Witness. The sage indeed abides in meditation; he who is thus until beyond sleep (that is, unwavering wakeful awareness) and unto deathlessness is to be known as a jīvanmukta, liberated while living—blessed, one who has accomplished what is to be accomplished. Having left even the state of jīvanmukti, when his own body is surrendered to time and perishes, he enters bodiless liberation, as though wind were to enter motionlessness.

Verse 3.11

ध्यात्वा मध्यस्थमात्मानं कलशान्तरदीपवत् । अङ्गुष्ठमात्रमात्मानम् अधूमज्योतिरूपकम् । प्रकाशयन्तम् अन्तःस्थं ध्यायेत् कूटस्थम् अव्ययम् । ध्यायन्नास्ते मुनिश्चैव चासुप्तेरामृतेस्तु यः । जीवन्मुक्तः स विज...

Meditating on the Self situated in the center like a lamp within a pot, and on the Self of thumb-measure, of the nature of smokeless light—one should meditate on the inner, illuminating, immutable kūṭastha. The sage remains in meditation; he who is thus until the end of sleep and unto deathlessness is to be known as liberated while living (jīvanmukta), blessed, having fulfilled the human end. When the body is surrendered to time, leaving even the condition of jīvanmukti, he enters bodiless liberation, as though wind were to enter stillness.

Verse 3.12

अशब्दम् अस्पर्शम् अरूपम् अव्ययं तथा रसं नित्यम् अगन्धवच्च यत् । अनाद्यनन्तं महतः परं ध्रुवं तदेव शिष्यत्यमलं निरामयम् ॥ १२ ॥

That which is without sound, without touch, without form, imperishable; likewise without taste, and ever without smell; beginningless and endless, beyond the Mahat (the Great Principle), firm—That alone remains: stainless, free from affliction.

Verse 4.1

अथ हैनं पैङ्गलः प्रपच्छ याज्ञवल्क्यं—ज्ञानिनः किं कर्म, का च स्थितिरिति ॥१॥

Then Paiṅgala questioned Yājñavalkya: “For the knower of Brahman, what action is to be done, and what indeed is his state—his abiding?”

Verse 4.2

स होवाच याज्ञवल्क्यः—अमानित्वादिसम्पन्नो मुमुक्षुरेकविंशतिकुलं तारयति। ब्रह्मविन्मात्रेण कुलमेकोत्तरशतं तारयति ॥२॥

Yājñavalkya said: “A seeker of liberation, endowed with humility and the like, delivers twenty-one generations of his lineage. By the mere fact of being a knower of Brahman, one delivers one hundred and one generations of the family.”

Verse 4.3

आत्मानं रथिनं विद्धि शरीरं रथमेव च। बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥३॥

Know the Self (Ātman) as the rider, and the body indeed as the chariot. Know the intellect (buddhi) as the charioteer, and the mind (manas) indeed as the reins.

Verse 4.4

इन्द्रियाणि हयानाहुर्विषयांस्तेषु गोचरान्। जङ्गमानि विमानानि हृदयानि मनीषिणः॥४॥

They say the senses are horses, and the sense-objects are their ranges of movement. The wise also declare that the hearts are moving aerial cars—vimānas.

Verse 4.5

आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्महर्षयः। ततो नारायणः साक्षाद्धृदये सुप्रतिष्ठितः॥५॥

The great seers say that the Self, joined with the sense-organs and the mind, is the experiencer (enjoyer). Then Nārāyaṇa Himself is directly and firmly established in the heart.

Verse 4.6

प्रारब्धकर्मपर्यन्तमहिनिर्मोकवद्व्यवहरति। चन्द्रवच्चरते देही स मुक्तश्चानिकेतनः॥६॥

Until prārabdha-karma is exhausted, he conducts himself as one would with a snake’s cast-off slough. The embodied one moves about like the moon; he is liberated and without a dwelling.

Verse 4.7

तीर्थे श्वपचगृहे वा तनुं विहाय याति कैवल्यम् । प्राणान् अवकीर्य याति कैवल्यम् ॥७॥

Whether at a sacred ford (tīrtha) or in the house of an outcaste who cooks dogs, having abandoned the body he goes to Kaivalya, the absolute aloneness. Having cast off the vital breaths, he goes to Kaivalya.

Verse 4.8

तं पश्चाद् दिग्बलिं कुर्याद् अथवा खननं चरेत् । पुंसः प्रव्रजनं प्रोक्तं नेतराय कदाचन ॥८॥

After that, one should make an offering to the quarters (dig-bali), or else undertake the digging for burial. The going-forth into renunciation (pravrajyā) of a man is declared for himself alone—never on behalf of another.