Brihadaranyaka Upanishad
41
अध्याय 41 / 47

Adhyāya 5 · Brāhmaṇa 14

8 श्लोक

पूर्ण अध्याय पाठ8 श्लोक

अध्याय 41

श्लोक 5.14.1

भूमिरन्तरिक्षं द्यौरित्यष्टावक्षराण्यष्टाक्षरँ ह वा एकं गायत्र्यै पदमेतदु हैवास्या एतत् स यावदेषु त्रिषु लोकेषु तावद्ध जयति योऽस्या एतदेवं पदं वेद

bhūmirantarikṣaṃ dyaurityaṣṭāvakṣarāṇyaṣṭākṣaram̐ ha vā ekaṃ gāyatryai padametadu haivāsyā etat sa yāvadeṣu triṣu lokeṣu tāvaddha jayati yo'syā etadevaṃ padaṃ veda

English

The words Bhûmi (earth), Antariksha (sky), and Dyu (heaven) form eight syllables. One foot of the Gâyatrî consists of eight syllables. This (one foot) of it is that (i. e. the three worlds). And he who thus knows that foot of it, conquers as far as the three worlds extend.

अध्याय 41

श्लोक 5.14.2

ऋचो यजूँषि सामानीत्यष्टावक्षराण्यष्टाक्षरँ ह वा एकं गायत्र्यै पदम् ।एतदु हैवास्या एतत् स यावतीयं त्रयी विद्या तावद्ध जयति योऽस्या एतदेवं पदं वेद

ṛco yajūm̐ṣi sāmānītyaṣṭāvakṣarāṇyaṣṭākṣaram̐ ha vā ekaṃ gāyatryai padam | etadu haivāsyā etat sa yāvatīyaṃ trayī vidyā tāvaddha jayati yo'syā etadevaṃ padaṃ veda

English

The Rikas, the Yagûmshi, and the Sâmâni form eight syllables. One foot (the second) of the Gâyatrî consists of eight syllables. This (one foot) of it is that (i.e. the three Vedas, the Rig-veda, Yagur-veda, and Sama-veda). And he who thus knows that foot of it, conquers as far as that threefold knowledge extends.

अध्याय 41

श्लोक 5.14.3

प्राणोऽपानो व्यान इत्यष्टावक्षराणि अष्टाक्षरँ ह वा एकं गायत्र्यै पदमेतदु हैवास्या एतत् स यावदिदं प्राणि तावद्ध जयति योऽस्या एतदेवं पदं वेद अथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति यद्वै चतुर्थं तत्तुरीयं दर्शतं पदमिति ददृश इव ह्येष परोरजा इति सर्वमु ह्येवैष रज उपर्युपरि तपत्येवँ हैव श्रिया यशसा तपति योऽस्या एतदेवं पदं वेद

prāṇo'pāno vyāna ityaṣṭāvakṣarāṇi aṣṭākṣaram̐ ha vā ekaṃ gāyatryai padametadu haivāsyā etat sa yāvadidaṃ prāṇi tāvaddha jayati yo'syā etadevaṃ padaṃ veda athāsyā etadeva turīyaṃ darśataṃ padaṃ parorajā ya eṣa tapati yadvai caturthaṃ tatturīyaṃ darśataṃ padamiti dadṛśa iva hyeṣa parorajā iti sarvamu hyevaiṣa raja uparyupari tapatyevam̐ haiva śriyā yaśasā tapati yo'syā etadevaṃ padaṃ veda

English

The Prâna (the up-breathing), the Apâna (the down-breathing), and the Vyâna (the back-breathing) form eight syllables. One foot (the third) of the Gâyatrî consists of eight syllables. This (one foot) of it is that (i. e. the three vital breaths). And he who thus knows that foot of it, conquers as far as there is anything that breathes. And of that (Gâyatrî, or speech) this indeed is the fourth (turîya), the bright (darsata) foot, shining high above the skies . What is here called turîya (the fourth) is meant for katurtha (the fourth); what is called darsatam padam (the bright foot) is meant for him who is as it were seen (the person in the sun); and what is called paroragas (he who shines high above the skies) is meant for him who shines higher and higher above every sky. And he who thus knows that foot of the Gâyatrî, shines thus himself also with happiness and glory.

अध्याय 41

श्लोक 5.14.4

सैषा गायत्र्येतस्मिँस्तुरीये दर्शते पदे परोरजसि प्रतिष्ठिता तद्वै तत्सत्ये प्रतिष्ठितं चक्षुर्वै सत्यं चक्षुर्हि वै सत्यं तस्माद्यदिदानीं द्वौ विवदमानावेयातामहम् अदर्शं अहमश्रौषमिति य एव एवं ब्रूयादहम् अदर्शमिति तस्मा एव श्रद्दध्याम ।तद्वै तत्सत्यं बले प्रतिष्ठितं प्राणो वै बलं तत्प्राणे प्रतिष्ठितं तस्मादाहुर्बलँ सत्यादोगीय इत्येवं वेषा गायत्र्यध्यात्मं प्रतिष्ठिता ।सा हैषा गयाँस्तत्रे प्राणा वै गयास्तत्प्राणाँस्तत्रे तद्यद्गयाँस्तत्रे तस्माद् गायत्री नाम ।स यामेवामूँ सावित्रीमन्वाहैषैव सा ।स यस्मा अन्वाह तस्य प्राणाँस्त्रायते

saiṣā gāyatryetasmim̐sturīye darśate pade parorajasi pratiṣṭhitā tadvai tatsatye pratiṣṭhitaṃ cakṣurvai satyaṃ cakṣurhi vai satyaṃ tasmādyadidānīṃ dvau vivadamānāveyātāmaham adarśaṃ ahamaśrauṣamiti ya eva evaṃ brūyādaham adarśamiti tasmā eva śraddadhyāma | tadvai tatsatyaṃ bale pratiṣṭhitaṃ prāṇo vai balaṃ tatprāṇe pratiṣṭhitaṃ tasmādāhurbalam̐ satyādogīya ityevaṃ veṣā gāyatryadhyātmaṃ pratiṣṭhitā | sā haiṣā gayām̐statre prāṇā vai gayāstatprāṇām̐statre tadyadgayām̐statre tasmād gāyatrī nāma | sa yāmevāmūm̐ sāvitrīmanvāhaiṣaiva sā | sa yasmā anvāha tasya prāṇām̐strāyate

English

That Gâyatrî (as described before with its three feet) rests on that fourth foot, the bright one, high above the sky. And that again rests on the True (satyam), and the True is the eye, for the eye is (known to be) true. And therefore even now, if two persons come disputing, the one saying, I saw, the other, I heard, then we should trust the one who says, I saw. And the True again rests on force (balam), and force is life (prâna), and that (the True) rests on life . Therefore they say, force is stronger than the True. Thus does that Gâyatrî rest with respect to the self (as life). That Gâyatrî protects (tatre) the vital breaths (gayas); the gayas are the prânas (vital breaths), and it protects them. And because it protects (tatre) the vital breaths (gayas), therefore it is called Gâyatrî. And that Savitri verse which the teacher teaches , that is it (the life, the prâna, and indirectly the Gâyatrî); and whomsoever he teaches, he protects his vital breaths.

अध्याय 41

श्लोक 5.14.5

ताँ हैतामेके सावित्रीमनुष्टुभमन्वाहुर्वागनुष्टुब् एतद्वाचमनुब्रूम इति ।न तथा कुर्याद् गायत्रीमेवानुब्रूयाद् ।यदि ह वा अप्येवंविद्बह्विव प्रतिगृह्णाति न हैव तद्गायत्र्या एकं चन पदं प्रति

tām̐ haitāmeke sāvitrīmanuṣṭubhamanvāhurvāganuṣṭub etadvācamanubrūma iti | na tathā kuryād gāyatrīmevānubrūyād | yadi ha vā apyevaṃvidbahviva pratigṛhṇāti na haiva tadgāyatryā ekaṃ cana padaṃ prati

English

Some teach that Sâvitrî as an Anushtubh verse, saying that speech is Anushtubh, and that we teach that speech. Let no one do this, but let him teach the Gâyatrî as Sâvitrî . And even if one who knows this receives what seems to be much as his reward (as a teacher), yet this is not equal to one foot of the Gâyatrî.

अध्याय 41

श्लोक 5.14.6

स य इमाँस्त्रींल्लोकान्पूर्णान्प्रतिगृह्णीयात् सोऽस्या एतत्प्रथमं पदमाप्नुयाद् ।अथ यावतीयं त्रयी विद्या यस्तावत्प्रतिगृह्णीयात् सोऽऽस्या एतद्द्वितीयं पदमाप्नुयादथ यावदिदं प्राणि यस्तावत्प्रतिगृह्णीयात् सोऽस्या एतत्तृतीयं पदमाप्नुयादथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति नैव केन चनाप्यं कुत उ एतावत्प्रतिगृह्णीयात्

sa ya imām̐strīṃllokānpūrṇānpratigṛhṇīyāt so'syā etatprathamaṃ padamāpnuyād | atha yāvatīyaṃ trayī vidyā yastāvatpratigṛhṇīyāt so''syā etaddvitīyaṃ padamāpnuyādatha yāvadidaṃ prāṇi yastāvatpratigṛhṇīyāt so'syā etattṛtīyaṃ padamāpnuyādathāsyā etadeva turīyaṃ darśataṃ padaṃ parorajā ya eṣa tapati naiva kena canāpyaṃ kuta u etāvatpratigṛhṇīyāt

English

If a man (a teacher) were to receive as his fee these three worlds full of all things, he would obtain that first foot of the Gâyatrî. And if a man were to receive as his fee everything as far as this threefold knowledge extends, he would obtain that second foot of the Gâyatrî. And if a man were to receive as his fee everything whatsoever breathes, he would obtain that third foot of the Gâyatrî. But 'that fourth bright foot, shining high above the skies ' cannot be obtained by anybody--whence then could one receive such a fee?

अध्याय 41

श्लोक 5.14.7

तस्या उपस्थानं गायत्र्यस्येकपदी द्विपदी त्रिपदी चतुष्पद्यपदसि न हि पद्यसे ।नमस्ते तुरीयाय दर्शताय पदाय परोरजसेऽसावदो मा प्रापदिति यं द्विष्यादसावस्मै कामो मा समृद्धीति वा न हैवास्मै स कामः समृद्ध्यते यस्मा एवमुपतिष्ठतेऽहमदः प्रापमिति वा

tasyā upasthānaṃ gāyatryasyekapadī dvipadī tripadī catuṣpadyapadasi na hi padyase | namaste turīyāya darśatāya padāya parorajase'sāvado mā prāpaditi yaṃ dviṣyādasāvasmai kāmo mā samṛddhīti vā na haivāsmai sa kāmaḥ samṛddhyate yasmā evamupatiṣṭhate'hamadaḥ prāpamiti vā

English

The adoration of that (Gâyatrî): 'O Gâyatrî, thou hast one foot, two feet, three feet, four feet . Thou art footless, for thou art not known. Worship to thy fourth bright foot above the skies.' If one (who knows this) hates some one and says, 'May he not obtain this,' or 'May this wish not be accomplished to him,' then that wish is not accomplished to him against whom he thus prays, or if he says, 'May I obtain this.'

अध्याय 41

श्लोक 5.14.8

एतद्ध वै तज्जनको वैदेहो बुडिलमाश्वतराश्विमुवाच यन्नु हो तद्गायत्रीविदब्रूथा अथ कथँ हस्ती भूतो वहसीति ।मुखँ ह्यस्याः सम्राण् न विदां चकारेति होवाच ।तस्या अग्निरेव मुखं यदि ह वा अपि बह्विवाग्नावभ्यादधति सर्वमेव तत्सन्दहत्येवँ हैवैवंविद् यद्यपि बह्विव पापं कुरुते सर्वमेव तत्सम्प्साय शुद्धः पूतोऽजरोऽमृतः सम्भवति

etaddha vai tajjanako vaideho buḍilamāśvatarāśvimuvāca yannu ho tadgāyatrīvidabrūthā atha katham̐ hastī bhūto vahasīti | mukham̐ hyasyāḥ samrāṇ na vidāṃ cakāreti hovāca | tasyā agnireva mukhaṃ yadi ha vā api bahvivāgnāvabhyādadhati sarvameva tatsandahatyevam̐ haivaivaṃvid yadyapi bahviva pāpaṃ kurute sarvameva tatsampsāya śuddhaḥ pūto'jaro'mṛtaḥ sambhavati

English

And thus Ganaka Vaideha spoke on this point to Budila Âsvatarâsvi : 'How is it that thou who spokest thus as knowing the Gâyatrî, hast become an elephant and carriest me?' He answered: 'Your Majesty, I did not know its mouth. Agni, fire, is indeed its mouth; and if people pile even what seems much (wood) on the fire, it consumes it all. And thus a man who knows this, even if he commits what seems much evil, consumes it all and becomes pure, clean, and free from decay and death.'

स्रोत: https://sanskritdocuments.org/doc_upanishhat/bribasic.itx · प्राप्त 20/10/2026

पिछलाअध्याय 40Adhyāya 5 · Brāhmaṇa 13अगलाअध्याय 42Adhyāya 5 · Brāhmaṇa 15

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शास्त्रीय प्रामाणिकता एवं पारदर्शकताSources & Interpretation

स्रोत, संस्करण एवं व्याख्या वर्गीकरण

धर्म ग्रंथ पर मूल शास्त्र, पारंपरिक भाष्य और आधुनिक व्याख्या को पूर्णतः पृथक रखा जाता है ताकि पाठक को किसी भी व्याख्या के शास्त्र होने का भ्रम न हो।

सामग्री वर्गीकरण संकेत (Epistemic Content Labels)

6 स्तरिय प्रमाण व्यवस्था
मूल पाठOriginal text

अपौरुषेय / प्रामाणिक शास्त्र (Primary Canonical Scripture)

मूल संस्कृत, प्राकृत अथवा अवधी श्लोक/मंत्र। यह सर्वोच्च प्रमाण (प्रस्थान) है। इस पाठ में किसी भी आधुनिक व्याख्याकार का हस्तक्षेप नहीं है।

शाब्दिक अनुवादLiteral translation

पदार्थ व अन्वय (Direct Grammatical & Word-for-Word Meaning)

व्याकरणसम्मत प्रत्यक्ष शब्दार्थ (अन्वय)। बिना किसी दार्शनिक संप्रदाय के पूर्वाग्रह के, संस्कृत शब्दों का सटीक भाषांतर।

पारंपरिक भाष्यTraditional commentary

आचार्य परंपरा व टीका (Classical Lineage Commentary)

प्राचीन आचार्य परंपरा (यथा शंकराचार्य, रामानुजाचार्य, मध्वाचार्य, श्रीधर स्वामी) द्वारा विरचित शास्त्रीय भाष्य व टीकाएं।

सरल व्याख्याSimple explanation

भावार्थ व सुबोध प्रबोधन (Accessible Pedagogical Exposition)

आधुनिक जिज्ञासुओं के लिए सरल भाषा में भावार्थ। यह मूल मंत्र नहीं, बल्कि पाठ को सुगम बनाने हेतु संपादकीय व्याख्या है।

आधुनिक चिंतनModern reflection

समसामयिक विमर्श व अनुप्रयोग (Contemporary Application & Analysis)

दार्शनिक, मनोवैज्ञानिक व वैज्ञानिक समरूपताओं पर आधुनिक चिंतन। यह मूल शास्त्र का अंग नहीं है और इसे शास्त्रोक्त सिद्धांत के रूप में नहीं देखा जाना चाहिए।

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पांडुलिपि एवं ऐतिहासिक शोध (Critical Apparatus & Manuscript Research)

पांडुलिपि विविधताएं, पाठ-भेद (variant readings), छंद रचना, और ऐतिहासिक व तुलनात्मक भाषावैज्ञानिक शोध। यह शास्त्र का मूल संदेश बदलने हेतु नहीं, बल्कि पाठ की प्रामाणिकता परखने के लिए है।