Brihadaranyaka Upanishad
44
अध्याय 44 / 47

Adhyāya 6 · Brāhmaṇa 2

16 श्लोक

पूर्ण अध्याय पाठ16 श्लोक

अध्याय 44

श्लोक 6.2.1

श्वेतकेतुर्ह वा आरुणेयः पञ्चालानां परिषदमाजगाम ।स आजगाम जैवलिं प्रवाहणं परिचारयमाणम् ।तमुदीक्ष्याभ्युवाद कुमारा३ इति ।स भोः ३ इति प्रतिशुश्राव अनुशिष्टोऽन्वसि पित्रेत्योमिति होवाच

śvetaketurha vā āruṇeyaḥ pañcālānāṃ pariṣadamājagāma | sa ājagāma jaivaliṃ pravāhaṇaṃ paricārayamāṇam | tamudīkṣyābhyuvāda kumārā3 iti | sa bhoḥ 3 iti pratiśuśrāva anuśiṣṭo'nvasi pitretyomiti hovāca

English

Svetaketu Âruneya went to the settlement of the Pañkâlas. He came near to Pravâhana Gaivali , who was walking about (surrounded by his men). As soon as he (the king) saw him, he said: 'My boy!' Svetaketu replied: 'Sir!' Then the king said: 'Have you been taught by your father!' 'Yes,' he replied.

अध्याय 44

श्लोक 6.2.2

वेत्थ यथेमाः प्रजाः प्रयत्यो विप्रतिपद्यन्ता३ इति ।नेति होवाच ।वेत्थो यथेमं लोकं पुनरापद्यन्ता३ इति ।नेति हैवोवाच ।वेत्थो यथाऽसौ लोक एवं बहुभिः पुनःपुनः प्रयद्भिर्न सम्पूर्यता३ इति नेति हैवोवाच ।वेत्थो यतिथ्यामाहुत्याँ हुतायामापः पुरुषवाचो भूत्वा समुत्थाय वदन्ती३ इति ।नेति हैवोवाच ।वेत्थो देवयानस्य वा पथः प्रतिपदं पितृयाणस्य वा यत्कृत्वा देवयानं वा पन्थानं प्रतिपद्यन्ते पितृयाणं वाऽपि हि न ऋषेर्वचः श्रुतं द्वे सृती अशृणवं पितृणामहं देवानामुत मर्त्यानां ताभ्यामिदं विश्वमेजत्समेति यदन्तरा पितरं मातरं चेति ।नाहमत एकं चन वेदेति होवाच

vettha yathemāḥ prajāḥ prayatyo vipratipadyantā3 iti | neti hovāca | vettho yathemaṃ lokaṃ punarāpadyantā3 iti | neti haivovāca | vettho yathā'sau loka evaṃ bahubhiḥ punaḥpunaḥ prayadbhirna sampūryatā3 iti neti haivovāca | vettho yatithyāmāhutyām̐ hutāyāmāpaḥ puruṣavāco bhūtvā samutthāya vadantī3 iti | neti haivovāca | vettho devayānasya vā pathaḥ pratipadaṃ pitṛyāṇasya vā yatkṛtvā devayānaṃ vā panthānaṃ pratipadyante pitṛyāṇaṃ vā'pi hi na ṛṣervacaḥ śrutaṃ dve sṛtī aśṛṇavaṃ pitṛṇāmahaṃ devānāmuta martyānāṃ tābhyāmidaṃ viśvamejatsameti yadantarā pitaraṃ mātaraṃ ceti | nāhamata ekaṃ cana vedeti hovāca

English

The king said: 'Do you know how men, when they depart from here, separate from each other?' 'No,' he replied. 'Do you know how they come back to this world?' 'No,' he replied . 'Do you know how that world does never become full with the many who again and again depart thither?' 'No,' he replied. 'Do you know at the offering of which libation the waters become endowed with a human voice and rise and speak?' 'No,' he replied. 'Do you know the access to the path leading to the Devas and to the path leading to the Fathers, i.e. by what deeds men gain access to the path leading to the Devas or to that leading to the Fathers? For we have heard even the saying of a Rishi: "I heard of two paths for men, one leading to the Fathers, the other leading to the Devas. On those paths all that lives moves on, whatever there is between father (sky) and mother (earth)."' Svetaketu said: 'I do not know even one of all these questions.'

अध्याय 44

श्लोक 6.2.3

अथैनं वसत्योपमन्त्रयां चक्रेऽनादृत्य वसतिं कुमारः प्रदुद्राव ।स आजगाम पितरं तँ होवाचेति वाव किल नो भवान्पुराऽनुशिष्टानवोच इति ।कथँ, सुमेध इति ।पञ्च मा प्रश्नान्राजन्यबन्धुरप्राक्षीत् ततो नैकञ्चन वेदेति ।कतमे त इति इम इति ह प्रतीकान्युदाजहार

athainaṃ vasatyopamantrayāṃ cakre'nādṛtya vasatiṃ kumāraḥ pradudrāva | sa ājagāma pitaraṃ tam̐ hovāceti vāva kila no bhavānpurā'nuśiṣṭānavoca iti | katham̐, sumedha iti | pañca mā praśnānrājanyabandhuraprākṣīt tato naikañcana vedeti | katame ta iti ima iti ha pratīkānyudājahāra

English

Then the king invited him to stay and accept his hospitality. But the boy, not caring for hospitality, ran away, went back to his father, and said: 'Thus then you called me formerly well-instructed!' The father said: 'What then, you sage?' The son replied: 'That fellow of a Râganya asked me five questions, and I did not know one of them.' 'What were they?' said the father. 'These were they,' the son replied, mentioning the different heads.

अध्याय 44

श्लोक 6.2.4

स होवाच तथा नस्त्वं तात जानीथा यथा यदहं किञ्च वेद सर्वमहं तत्तुभमवोचम् ।प्रेहि तु तत्र प्रतीत्य ब्रह्मचर्यं वत्स्याव इति ।भवानेव गच्छत्विति ।स आजगाम गौतमो यत्र प्रवाहणस्य जैवलेरास ।तस्मा आसनमाहृत्योदकमहारयां चकाराथ हास्मा अर्घ्यं चकार ।तँ होवाच वरं भगवते गौतमाय दद्म इति

sa hovāca tathā nastvaṃ tāta jānīthā yathā yadahaṃ kiñca veda sarvamahaṃ tattubhamavocam | prehi tu tatra pratītya brahmacaryaṃ vatsyāva iti | bhavāneva gacchatviti | sa ājagāma gautamo yatra pravāhaṇasya jaivalerāsa | tasmā āsanamāhṛtyodakamahārayāṃ cakārātha hāsmā arghyaṃ cakāra | tam̐ hovāca varaṃ bhagavate gautamāya dadma iti

English

The father said: 'You know me, child, that whatever I know, I told you. But come, we shall go thither, and dwell there as students.' 'You may go, Sir,' the son replied. Then Gautama went where (the place of) Pravâhana Gaivali was, and the king offered him a seat, ordered water for him, and gave him the proper offerings. Then he said to him: 'Sir, we offer a boon to Gautama.'

अध्याय 44

श्लोक 6.2.5

स होवाच प्रतिज्ञातो म एष वरो यां तु कुमारस्यान्ते वाचमभाषथास्तां मे ब्रूहीति

sa hovāca pratijñāto ma eṣa varo yāṃ tu kumārasyānte vācamabhāṣathāstāṃ me brūhīti

English

Gautama said: 'That boon is promised to me; tell me the same speech which you made in the presence of my boy.'

अध्याय 44

श्लोक 6.2.6

स होवाच दैवेषु वै गौतम तद्वरेषु मानुषाणां ब्रूहीति

sa hovāca daiveṣu vai gautama tadvareṣu mānuṣāṇāṃ brūhīti

English

He said: 'That belongs to divine boons, name one of the human boons.'

अध्याय 44

श्लोक 6.2.7

स होवाच विज्ञायते हास्ति हिरण्यस्यापात्तं गोअश्वानां दासीनां प्रवाराणां परिधानस्य मा नो भवान्बहोरनन्तस्यापर्यन्तस्याभ्यवदान्यो भूदिति ।स वै गौतम तीर्थेनेच्छासा इत्युपैम्यहं भवन्तमिति वाचा ह स्मैव पूर्व उपयन्ति ।स होपायनकीर्त्योवास

sa hovāca vijñāyate hāsti hiraṇyasyāpāttaṃ goaśvānāṃ dāsīnāṃ pravārāṇāṃ paridhānasya mā no bhavānbahoranantasyāparyantasyābhyavadānyo bhūditi | sa vai gautama tīrthenecchāsā ityupaimyahaṃ bhavantamiti vācā ha smaiva pūrva upayanti | sa hopāyanakīrtyovāsa

English

He said: 'You know well that I have plenty of gold, plenty of cows, horses, slaves, attendants, and apparel; do not heap on me what I have already in plenty, in abundance, and superabundance.' The king said: 'Gautama, do you wish (for instruction from me) in the proper way?' Gautama replied: 'I come to you as a pupil.' In word only have former sages (though Brahmans) come as pupils (to people of lower rank), but Gautama actually dwelt as a pupil (of Pravâhana, who was a Râganya) in order to obtain the fame of having respectfully served his master .

अध्याय 44

श्लोक 6.2.8

स होवाच तथा नस्त्वं गौतम माऽपराधास्तव च पितामहा यथेयं विद्येतः पूर्वं न कस्मिँश्चन ब्राह्मण उवास तां त्वहं तुभ्यं वक्ष्यामि को हि त्वैवं ब्रुवन्तमर्हति प्रत्याख्यातुमिति

sa hovāca tathā nastvaṃ gautama mā'parādhāstava ca pitāmahā yatheyaṃ vidyetaḥ pūrvaṃ na kasmim̐ścana brāhmaṇa uvāsa tāṃ tvahaṃ tubhyaṃ vakṣyāmi ko hi tvaivaṃ bruvantamarhati pratyākhyātumiti

English

The king said: 'Do not be offended with us, neither you nor your forefathers, because this knowledge has before now never dwelt with any Brâhmana . But I shall tell it to you, for who could refuse you when you speak thus?

अध्याय 44

श्लोक 6.2.9

असौ वै लोकोऽग्निर्गौतम ।तस्याऽऽदित्य एव समिद् रश्मयो धूमो ऽहरर्चिर्दिशोऽङ्गारा अवान्तरदिशो विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति तस्या आहुत्यै सोमो राजा सम्भवति

asau vai loko'gnirgautama | tasyā''ditya eva samid raśmayo dhūmo 'hararcirdiśo'ṅgārā avāntaradiśo visphuliṅgāstasminnetasminnagnau devāḥ śraddhāṃ juhvati tasyā āhutyai somo rājā sambhavati

English

'The altar (fire), O Gautama, is that world (heaven) ; the fuel is the sun itself, the smoke his rays, the light the day, the coals the quarters, the sparks the intermediate quarters. On that altar the Devas offer the sraddhâ libation (consisting of water ). From that oblation rises Soma, the king (the moon).

अध्याय 44

श्लोक 6.2.10

पर्जन्यो वा अग्निर्गौतम ।तस्य संवत्सर एव समिदभ्राणि धूमो विद्युदर्चिरशनिरङ्गारा ह्रादुनयो विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवाः सोमँ राजानं जुह्वति तस्या आहुत्यै वृष्टिः सम्भवति

parjanyo vā agnirgautama | tasya saṃvatsara eva samidabhrāṇi dhūmo vidyudarciraśaniraṅgārā hrādunayo visphuliṅgāstasminnetasminnagnau devāḥ somam̐ rājānaṃ juhvati tasyā āhutyai vṛṣṭiḥ sambhavati

English

'The altar, O Gautama, is Parganya (the god of rain); the fuel is the year itself, the smoke the clouds, the light the lightning, the coals the thunderbolt, the sparks the thunderings. On that altar the Devas offer Soma, the king (the moon). From that oblation rises rain.

अध्याय 44

श्लोक 6.2.11

अयं वै लोकोऽग्निर्गौतम ।तस्य पृथिव्येव समिद् अग्निर्धूमो रात्रिरर्चिश्चन्द्रमा अङ्गारा नक्षत्राणि विष्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवा वृष्टिं जुह्वति तस्या आहुत्या अन्नँ सम्भवति

ayaṃ vai loko'gnirgautama | tasya pṛthivyeva samid agnirdhūmo rātrirarciścandramā aṅgārā nakṣatrāṇi viṣphuliṅgāstasminnetasminnagnau devā vṛṣṭiṃ juhvati tasyā āhutyā annam̐ sambhavati

English

'The altar, O Gautama, is this world ; the fuel is the earth itself, the smoke the fire, the light the night, the coals the moon, the sparks the stars. On that altar the Devas offer rain. From that oblation rises food.

अध्याय 44

श्लोक 6.2.12

पुरुषो वा अग्निर्गौतम ।तस्य व्यात्तमेव समित् प्राणो धूमो वागर्चिश्चक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति तस्या आहुत्यै रेतः सम्भवति

puruṣo vā agnirgautama | tasya vyāttameva samit prāṇo dhūmo vāgarciścakṣuraṅgārāḥ śrotraṃ visphuliṅgāstasminnetasminnagnau devā annaṃ juhvati tasyā āhutyai retaḥ sambhavati

English

'The altar, O Gautama, is man; the fuel the opened mouth, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear. On that altar the Devas offer food. From that oblation rises seed.

अध्याय 44

श्लोक 6.2.13

योषा वा आग्निर्गौतम ।तस्या उपस्थ एव समिल्लोमानि धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति तस्या आहुत्यै पुरुषः सम्भवति ।स जीवति यावज्जीवत्यथ यदा म्रियते

yoṣā vā āgnirgautama | tasyā upastha eva samillomāni dhūmo yonirarciryadantaḥ karoti te'ṅgārā abhinandā visphuliṅgāstasminnetasminnagnau devā reto juhvati tasyā āhutyai puruṣaḥ sambhavati | sa jīvati yāvajjīvatyatha yadā mriyate

English

'The altar, O Gautama, is woman . On that altar the Devas offer seed. From that oblation rises man. He lives so long as he lives, and then when he dies,

अध्याय 44

श्लोक 6.2.14

अथैनमग्नये हरन्ति ।तस्याग्निरेवाग्निर्भवति समित्समिद् धूमो धूमोऽर्चिरर्चिरङ्गारा अङ्गारा विस्फुलिङ्गा विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवाः पुरुषं जुह्वति तस्या आहुत्यै पुरुषो भास्वरवर्णः सम्भवति

athainamagnaye haranti | tasyāgnirevāgnirbhavati samitsamid dhūmo dhūmo'rcirarciraṅgārā aṅgārā visphuliṅgā visphuliṅgāstasminnetasminnagnau devāḥ puruṣaṃ juhvati tasyā āhutyai puruṣo bhāsvaravarṇaḥ sambhavati

English

'They take him to the fire (the funeral pile), and then the altar-fire is indeed fire, the fuel fuel, the smoke smoke, the light light, the coals coals, the sparks sparks. In that very altar-fire the Devas offer man, and from that oblation man rises, brilliant in colour.

अध्याय 44

श्लोक 6.2.15

ते य एवमेतद्विदुर्ये चामी अरण्ये श्रद्धाँ सत्यमुपासते तेऽर्चिरभिसम्भवन्त्यर्चिषोऽहोऽह्न आपूर्यमाणपक्षं आपूर्यमाणपक्षाद्यान्षण्मासानुदङ्ङादित्य एति मासेभ्यो देवलोकं देवलोकादादित्यमादित्याद्वैद्युतं तान्वैद्युतान्पुरुषो मानस एत्य ब्रह्मलोकान् गमयति ते तेषु ब्रह्मलोकेषु पराः परावतो वसन्ति ।तेषां न पुनरावृत्तिः

te ya evametadvidurye cāmī araṇye śraddhām̐ satyamupāsate te'rcirabhisambhavantyarciṣo'ho'hna āpūryamāṇapakṣaṃ āpūryamāṇapakṣādyānṣaṇmāsānudaṅṅāditya eti māsebhyo devalokaṃ devalokādādityamādityādvaidyutaṃ tānvaidyutānpuruṣo mānasa etya brahmalokān gamayati te teṣu brahmalokeṣu parāḥ parāvato vasanti | teṣāṃ na punarāvṛttiḥ

English

'Those who thus know this (even Grihasthas), and those who in the forest worship faith and the True (Brahman Hiranyagarbha), go to light (arkis), from light to day, from day to the increasing half, from the increasing half to the six months when the sun goes to the north, from those six months to the world of the Devas (Devaloka), from the world of the Devas to the sun, from the sun to the place of lightning. When they have thus reached the place of lightning a spirit comes near them, and leads them to the worlds of the (conditioned) Brahman. In these worlds of Brahman they dwell exalted for ages. There is no returning for them.

अध्याय 44

श्लोक 6.2.16

अथ ये यज्ञेन दानेन तपसा लोकाञ्जयन्ति ते धूममभिसम्भवन्ति धूमाद्रात्रिँ, रात्रेरपक्षीयमाणपक्षं अपक्षीयमाणपक्षाद्यान्षण्मासान्दक्षिणादित्य एति मासेभ्यः पितृलोकं पितृलोकाच्चन्द्रं ते चन्द्रं प्राप्यान्नं भवन्ति ताँस्तत्र देवा यथा सोमँ राजानमाप्यायस्व अपक्षीयस्वेत्येवमेनाँस्तत्र भक्षयन्ति ।तेषां यदा तत्पर्यवैत्यथेममेवाऽऽकाशमभिनिष्पद्यन्ते आकाशाद्वायुं वायोर्वृष्टिं वृष्टेः पृथिवीं ते पृथिवीं प्राप्यान्नं भवन्ति ते पुनः पुरुषाग्नौ हूयन्ते ततो योषाग्नौ जायन्ते ते लोकान्प्रत्युथायिनस्त एवमेवानुपरिवर्तन्तेऽथ य एतौ पन्थानौ न विदुस्ते कीटाः पतङ्गा यदिदं दन्दशूकम्

atha ye yajñena dānena tapasā lokāñjayanti te dhūmamabhisambhavanti dhūmādrātrim̐, rātrerapakṣīyamāṇapakṣaṃ apakṣīyamāṇapakṣādyānṣaṇmāsāndakṣiṇāditya eti māsebhyaḥ pitṛlokaṃ pitṛlokāccandraṃ te candraṃ prāpyānnaṃ bhavanti tām̐statra devā yathā somam̐ rājānamāpyāyasva apakṣīyasvetyevamenām̐statra bhakṣayanti | teṣāṃ yadā tatparyavaityathemamevā''kāśamabhiniṣpadyante ākāśādvāyuṃ vāyorvṛṣṭiṃ vṛṣṭeḥ pṛthivīṃ te pṛthivīṃ prāpyānnaṃ bhavanti te punaḥ puruṣāgnau hūyante tato yoṣāgnau jāyante te lokānpratyuthāyinasta evamevānuparivartante'tha ya etau panthānau na viduste kīṭāḥ pataṅgā yadidaṃ dandaśūkam

English

'But they who conquer the worlds (future states) by means of sacrifice, charity, and austerity, go to smoke, from smoke to night, from night to the decreasing half of the moon, from the decreasing half of the moon to the six months when the sun goes to the south, from these months to the world of the fathers, from the world of the fathers to the moon. Having reached the moon, they become food, and then the Devas feed on them there, as sacrificers feed on Soma, as it increases and decreases . But when this (the result of their good works on earth) ceases, they return again to that ether, from ether to the air, from the air to rain, from rain to the earth. And when they have reached the earth, they become food, they are offered again in the altar-fire, which is man (see § 11), and thence are born in the fire of woman. Thus they rise up towards the worlds, and go the same round as before. 'Those, however, who know neither of these two paths, become worms, birds,, and creeping things.'

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

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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।

शोध टिप्पणीResearch note

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।