Parabrahma Upanishad: Verse 2
प्राणदेवाश्चत्वारः। ताः सर्वा नाड्यः सुषुप्तश्येनाकाशवत्। यथा श्येनः खमाश्रित्य याति स्वमालयं कुलायम्, एवं सुषुप्तं ब्रूत। अयं च परश्च स सर्वत्र हिरण्मये परे कोशे। अमृता ह्येषा नाडी त्रयं सञ्चरति। तस्य त्रिपादं ब्रह्म। एषात्रेष्य ततोऽनुतिष्ठति। अन्यत्र ब्रूत। अयं च परं च सर्वत्र हिरण्मये कोशे। यथैष देवदत्तो यष्ट्या च ताड्यमानो नैवैति, एवमिष्टापूर्तकर्मशुभाशुभैर्न लिप्यते। यथा कुमारको निष्काम आनन्दमभियाति, तथैष देवः स्वप्न आनन्दमभियाति। वेद एव परं ज्योतिः, ज्योतिषाम् आ ज्योतिरानन्दयति एवमेव। तत्परं यच्चित्तं परमात्मानमानन्दयति। शुभ्रवर्णमाजायतेश्वरात्। भूयस्तेनैव मार्गेण स्वप्नस्थानं नियच्छति। जलूकाभाववद्यथा काममाजायतेश्वरात्, तावतात्मानमानन्दयति। परसन्धि यदपरसन्धीति। तत्परं नापरं त्यजति। तदैव कपालाष्टकं सन्धाय य एष स्तन इवावलम्बते सेन्द्रयोनिः स वेदयोनिरिति। अत्र जाग्रति। शुभाशुभातिरिक्तः शुभाशुभैरपि कर्मभिर्न लिप्यते। य एष देवोऽन्यदेवास्य सम्प्रसादोऽन्तर्याम्यसङ्गचिद्रूपः पुरुषः। प्रणवहंसः परं ब्रह्म। न प्राणहंसः। प्रणवो जीवः। आद्या देवता निवेदयति। य एवं वेद। तत्कथं निवेदयते? जीवस्य ब्रह्मत्वमापादयति॥२॥
प्राण-देवाः । चत्वारः । ताः । सर्वाः । नाड्यः । सुषुप्त-श्येन-आकाश-वत् । यथा । श्येनः । खम् । आश्रित्य । याति । स्वम् । आलयम् । कुलायम् । एवम् । सुषुप्तम् । ब्रूत । अयम् । च । परः । च । सः । सर्वत्र । हिरण्मये । परे । कोशे । अमृता । हि । एषा । नाडी । त्रयम् । सञ्चरति । तस्य । त्रि-पादम् । ब्रह्म । एष । अत्र । इष्यः । ततः । अनुतिष्ठति । अन्यत्र । ब्रूत । अयम् । च । परम् । च । सर्वत्र । हिरण्मये । कोशे । यथा । एषः । देवदत्तः । यष्ट्या । च । ताड्यमानः । न । एव । एति । एवम् । इष्ट-आपूर्त-कर्म-शुभ-अशुभैः । न । लिप्यते । यथा । कुमारकः । निष्कामः । आनन्दम् । अभियाति । तथा । एषः । देवः । स्वप्ने । आनन्दम् । अभियाति । वेदः । एव । परम् । ज्योतिः । ज्योतिषाम् । आ । ज्योतिः । आनन्दयति । एवम् । एव । तत्-परम् । यत् । चित्तम् । परम-आत्मानम् । आनन्दयति । शुभ्र-वर्णम् । आजायते । ईश्वरात् । भूयः । तेन । एव । मार्गेण । स्वप्न-स्थानम् । नियच्छति । जलूका-भाव-वत् । यथा । कामम् । आजायते । ईश्वरात् । तावत् । आत्मानम् । आनन्दयति । पर-सन्धिः । यत् । अपर-सन्धिः । इति । तत्-परम् । न । अपरम् । त्यजति । तदा । एव । कपाल-अष्टकम् । सन्धाय । यः । एषः । स्तनः । इव । अवलम्बते । स-इन्द्र-योनिः । सः । वेद-योनिः । इति । अत्र । जाग्रति । शुभ-अशुभ-अतिरिक्तः । शुभ-अशुभैः । अपि । कर्मभिः । न । लिप्यते । यः । एषः । देवः । अन्य-देवः । अस्य । सम्प्रसादः । अन्तर्यामि । असङ्ग । चित्-रूपः । पुरुषः । प्रणव-हंसः । परम् । ब्रह्म । न । प्राण-हंसः । प्रणवः । जीवः । आद्या । देवता । निवेदयति । यः । एवम् । वेद । तत् । कथम् । निवेदयते । जीवस्य । ब्रह्मत्वम् । आपादयति ॥२॥
prāṇadevāś catvāraḥ. tāḥ sarvā nāḍyaḥ suṣuptaśyena-ākāśavat. yathā śyenaḥ kham āśritya yāti svam ālayaṃ kulāyam, evaṃ suṣuptaṃ brūta. ayaṃ ca paraś ca sa sarvatra hiraṇmaye pare kośe. amṛtā hy eṣā nāḍī trayaṃ sañcarati. tasya tripādaṃ brahma. eṣātreṣya tato ’nutiṣṭhati. anyatra brūta. ayaṃ ca paraṃ ca sarvatra hiraṇmaye kośe. yathaiṣa devadatto yaṣṭyā ca tāḍyamāno naivaiti, evam iṣṭāpūrtakarmaśubhāśubhair na lipyate. yathā kumārako niṣkāma ānandam abhiyāti, tathaiṣa devaḥ svapne ānandam abhiyāti. veda eva paraṃ jyotiḥ, jyotiṣām ā jyotir ānandayati evam eva. tatparaṃ yac cittaṃ paramātmānam ānandayati. śubhravarṇam ājāyate īśvarāt. bhūyas tenaiva mārgeṇa svapnasthānaṃ niyacchati. jalūkābhāvavad yathā kāmam ājāyate īśvarāt, tāvat ātmānam ānandayati. parasandhi yad aparasandhīti. tatparaṃ nāparaṃ tyajati. tadaiva kapālāṣṭakaṃ sandhāya ya eṣa stana ivāvalambate sendrayoniḥ sa vedayoniḥ iti. atra jāgrati. śubhāśubhātiriktaḥ śubhāśubhair api karmabhir na lipyate. ya eṣa devo ’nyadevāsya samprasādo ’ntaryāmy asaṅgacid-rūpaḥ puruṣaḥ. praṇavahaṃsaḥ paraṃ brahma. na prāṇahaṃsaḥ. praṇavo jīvaḥ. ādyā devatā nivedayati. ya evaṃ veda. tat kathaṃ nivedayate? jīvasya brahmatvam āpādayati.
มีเทพเป็นปราณสี่ประการ นาฑีทั้งปวงนั้น ในหลับลึก เปรียบดังเหยี่ยวเคลื่อนในอากาศ ดุจเหยี่ยวอาศัยท้องฟ้าแล้วกลับสู่ที่อยู่ของตนคือรัง ฉันใด พึงกล่าวถึงสุษุปติฉันนั้น อัตตานี้และอัตตาอันยิ่งอยู่ทั่วไปในโกศทองอันสูงสุด นาฑีนี้เป็นอมตะจริง เคลื่อนไปในไตรภาค แห่งนั้น พรหมันเป็นตรีปาท ที่นี่พึงแสวงหา จากที่นั่นจึงดำเนินต่อไป หรือกล่าวอีกอย่างว่า อัตตานี้และปรมัตตาอยู่ทั่วไปในโกศทอง ดุจเทวทัต แม้ถูกตีด้วยไม้เท้า ก็หาได้ไปจากตนไม่ ฉันใด บุคคลก็ไม่เปื้อนด้วยกรรมอิษฏะ–ปูรตะ ทั้งดีและชั่วฉันนั้น ดุจเด็กผู้ไร้ความใคร่เข้าถึงความยินดี ฉันใด เทพองค์นี้ในความฝันก็เข้าถึงอานันทะฉันนั้น เวทเป็นแสงสูงสุดจริง แสงแห่งแสงทั้งหลายยังความรื่นรมย์—เป็นดังนั้น แสงสูงสุดนั้นคือสิ่งที่จิตยังปรมาตมันให้ยินดี รัศมีขาวผุดขึ้นจากอีศวร แล้วด้วยทางเดิมนั้นเอง นำไปสู่ภาวะแห่งความฝัน ดุจสภาพปลิง เมื่อกามเกิดจากอีศวร ตราบนั้นก็ยังอาตมันให้ยินดี “สันธิสูง” และ “สันธิต่ำ”—ย่อมไม่ละสูงเพื่อไปต่ำ ครั้นแล้วประสานสันธิกะโหลกแปดส่วน สิ่งที่ห้อยดุจหัวนม—มีแหล่งกำเนิดร่วมกับอินทระ เป็นแหล่งแห่งเวท/ญาณ ดังนี้ ที่นี่มันตื่นอยู่ พ้นดีพ้นชั่ว ไม่เปื้อนแม้ด้วยกรรมดีกรรมชั่ว เทพองค์นี้—เหนือกว่าเทพอื่น—คือความสงบของตน เป็นอันตรยามี ไม่ยึดติด เป็นสภาวะแห่งจิตรู้ เป็นบุรุษ หงส์แห่งปรณวะคือปรพรหมัน มิใช่หงส์แห่งปราณ ปรณวะคือชีวะ เทพดั้งเดิมทำให้ประจักษ์แก่ผู้รู้ดังนี้ แล้วทำให้ประจักษ์อย่างไร? ทำให้ชีวะบรรลุภาวะเป็นพรหมัน
There are four deities as vital forces. All those nāḍīs are, in deep sleep, like a hawk (moving) in space. As a hawk, resorting to the sky, goes to its own dwelling, its nest—so one should speak of deep sleep. This (self) and the transcendent (self) are everywhere in the golden, supreme sheath. This nāḍī is indeed immortal; it moves through the triad. Of that, Brahman is three-footed. Here it is to be sought; from there it proceeds. Speak otherwise: this and the supreme are everywhere in the golden sheath. As this Devadatta, even when struck with a staff, does not (truly) go (from himself), so one is not tainted by auspicious or inauspicious rites—iṣṭa and pūrta. As a desireless boy approaches joy, so this deity in dream approaches joy. The Veda indeed is the supreme light; the light of lights gladdens—so indeed. That supreme (light) is that by which the mind gladdens the Supreme Self. A white radiance arises from the Lord. Again, by that very path, it leads to the dream-state. As, like the state of a leech, desire arises from the Lord, so long it gladdens the self. ‘The higher junction’ and ‘the lower junction’—it does not abandon the higher for the lower. Then, having joined the eightfold skull (junction), that which hangs like a teat—its source is with Indra; it is the source of knowledge—thus. Here it wakes. Beyond good and evil, it is not tainted even by good-and-evil actions. This deity—other than the gods—its serenity, the inner ruler, unattached, of the nature of consciousness, the Person: the praṇava-swan is the Supreme Brahman, not the prāṇa-swan. Praṇava is the jīva. The primordial deity makes (this) known—he who thus knows. How does it make it known? It brings about the jīva’s Brahmanhood.
- prāṇadevāś = prāṇadevāḥ + ca
- suṣuptaśyena-ākāśavat treated as compound with hyphen
- tato ’nutiṣṭhati = tataḥ + anutiṣṭhati
- yathaiṣa = yathā + eṣa
- śubhāśubhair = śubha + aśubhaiḥ (dvandva)
- devo ’nyadeva = devaḥ + anyadeva
- asaṅgacid-rūpaḥ = asaṅga + cit-rūpaḥ
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