Verse 24
Katharudra
अस्थिस्नाय्वादिरूपोऽयं शरीरं भाति देहिनाम् ।
योऽयमन्नमयो ह्यात्मा भाति सर्वशरीरिणः ॥
ततः प्राणमयो ह्यात्मा विभिन्नश्चान्तरः स्थितः ।
ततो विज्ञान आत्मा तु ततोऽन्यश्चान्तरः स्वतः ॥
आनन्दमय आत्मा तु ततोऽन्यश्चान्तरस्थितः ।
योऽयमन्नमयः सोऽयं पूर्णः प्राणमयेन तु ॥
मनोमयेन प्राणोऽपि तथा पूर्णः स्वभावतः ।
तथा मनोमयो ह्यात्मा पूर्णो ज्ञानमयेन तु ॥
आनन्देन सदा पूर्णः सदा ज्ञानमयः सुखम् ।
तथानन्दमयश्चापि ब्रह्मणोऽन्येन साक्षिणा ॥
सर्वान्तरेण पूर्णश्च ब्रह्म नान्येन केनचित् ।
यदिदं ब्रह्मपुच्छाख्यं सत्यज्ञानद्वयात्मकम् ॥
अस्थि-स्नाय्वादि-रूपः अयम् शरीरम् भाति देहिनाम् ।
यः अयम् अन्न-मयः हि आत्मा भाति सर्व-शरीरिणः ॥
ततः प्राण-मयः हि आत्मा विभिन्नः च अन्तरः स्थितः ।
ततः विज्ञानः आत्मा तु ततः अन्यः च अन्तरः स्वतः ॥
आनन्द-मयः आत्मा तु ततः अन्यः च अन्तर-स्थितः ।
यः अयम् अन्न-मयः सः अयम् पूर्णः प्राण-मयेन तु ॥
मनो-मयेन प्राणः अपि तथा पूर्णः स्व-भावतः ।
तथा मनो-मयः हि आत्मा पूर्णः ज्ञान-मयेन तु ॥
आनन्देन सदा पूर्णः सदा ज्ञान-मयः सुखम् ।
तथा आनन्द-मयः च अपि ब्रह्मणः अन्येन साक्षिणा ॥
सर्व-अन्तरेण पूर्णः च ब्रह्म न अन्येन केनचित् ।
यत् इदम् ब्रह्म-पुच्छ-आख्यम् सत्य-ज्ञान-द्वय-आत्मकम् ॥
asthisnāyvādirūpo ’yaṃ śarīraṃ bhāti dehinām |
yo ’yam annamayo hy ātmā bhāti sarvaśarīriṇaḥ ||
tataḥ prāṇamayo hy ātmā bhinnaś cāntaraḥ sthitaḥ |
tato vijñāna ātmā tu tato ’nyaś cāntaraḥ svataḥ ||
ānandamaya ātmā tu tato ’nyaś cāntarasthitaḥ |
yo ’yam annamayaḥ so ’yaṃ pūrṇaḥ prāṇamayena tu ||
manomayena prāṇo ’pi tathā pūrṇaḥ svabhāvataḥ |
tathā manomayo hy ātmā pūrṇo jñānamayena tu ||
ānandena sadā pūrṇaḥ sadā jñānamayaḥ sukham |
tathānandamayaś cāpi brahmaṇo ’nyena sākṣiṇā ||
sarvāntareṇa pūrṇaś ca brahma nānyena kenacit |
yad idaṃ brahmapucchākhyaṃ satyajñānadvayātmakam ||
กายนี้ซึ่งมีสภาวะเป็นกระดูกและเอ็น ย่อมปรากฏแก่ผู้มีร่างกาย อาตมันที่เป็นอาหาร (อันนมยะ) ย่อมปรากฏแก่สรรพผู้มีสรีระ ภายในนั้นมีอาตมันที่เป็นปราณ (ปราณมยะ) อันแตกต่าง; ภายในนั้นมีอาตมันแห่งวิชญาณ (การรู้แจ้ง); ภายในนั้นมีอาตมันที่เป็นอานันทะ (อานันทมยะ) อันแตกต่าง อันนมยะถูกแผ่ซ่านด้วยปราณมยะ; ปราณด้วยมโนมยะ; จิตด้วยญาณมยะ; และญาณถูกแผ่ซ่านด้วยอานันทะอยู่เสมอ แม้แต่อานันทมยะก็ถูกรู้โดยสाक्षิน (พยานรู้) ผู้เหนือกว่านั้น พรหมันเท่านั้นเต็มอยู่ภายในสรรพสิ่ง มิได้อาศัยสิ่งอื่นใด—นี่เรียกว่า ‘พรหมปุจฉะ’ อันมีลักษณะคือสัตยะและญาณะ
The body, of the nature of bones and sinews, appears for embodied beings. The self made of food appears for all embodied beings. Within it is the distinct self made of vital breath; within that, the self of cognition; within that, the bliss-made self. The food-made is pervaded by the breath-made; breath by the mind-made; mind by the knowledge-made; knowledge is ever pervaded by bliss. Even the bliss-made is (known) by the witness beyond it. Brahman alone is full within all, not by anything else—this is what is termed the ‘Brahman-tail’, characterized by truth and knowledge.