Adhyāya 151

हिन्दी अर्थ

देत। है यह बात प्रजापतिने के ल्यि कही है । तासपयं यह है छि सम्पूणं विषर्योको उपलन्ध करने- १, स्पष्टोपठग्धिमे चश्चुका देतुत्व । देवं चक्षुः स दा एष एतेन देवेन चक्षुषा मनसेतान्कामा-

English

'Maghavat, this body is mortal and always held by death. It is the abode of that Self which is immortal and without body . When in the body (by thinking this body is I and I am this body) the Self is held by pleasure and pain. So long as he is in the body, he cannot get free from pleasure and pain. But when he is free of the body (when he knows himself different from the body), then neither pleasure nor pain touches him .

हिन्दी अर्थ

जीर जो यह जानता है कि मे मनन क्वह भत्मा है । मन उसका दिव्य नेत्र है; वह्‌ यह अस्मा इस दिव्य चक्षुके द्वारा ोर्गोको देखता हुआ रमण करता है अथ यो वेदेदं मन्वानीति ओर जो यह जानता दहै किं म इसका मनन कँ अर्थात्‌ बाह्म इन्द्रिये अस्यष्ट केवल काजो ज्ञानकवत्व है वह केवर सत्तामात्रे है, उसकी व्याप्तताके कारण नहीं है । जिस प्रकार सूथैका

English

'The wind is without body, the cloud, lightning, and thunder are without body (without hands, feet, &c.) Now as these, arising from this heavenly ether (space), appear in their own form, as soon as they have approached the highest light,

हिन्दी अर्थ

शण्ड १२ श्ाङ्करमाष्याथं ९३५ कान्कामानिति षिरिनषटि।; किन भो्गोको देखता ह इसपर श्रुति उनका विशेषण लो ये मोग इस त्रहरोकम है उन देवता हु रमण करता है । उत आमाकी देवगण उपासना करते है । इसीपे उन्हे सम्पूणं लोक जर समस्त भोग प्रात है । नो उप्त जसाक्रो शास्र ओर्‌ आचायंके

English

'Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light (the knowledge of Self ) He (in that state) is the highest person (uttama pûrusha). He moves about there laughing (or eating), playing, and rejoicing (in his mind), be it with women, carriages, or relatives, never minding that body into which he was born . 'Like as a horse attached to a cart, so is the spirit (prâna, pragñâtman) attached to this body.

हिन्दी अर्थ

य एते ब्रह्मणि लोके दिरण्य- नोये भोग छुवणेकी निषिके निषिवद्बाहमविषयासङकारृतेनापि ५१८ लोकम बाह्य विपर्ोकी आक्तिखप अनृतसे आच्छादित है पतिक यहोँ एक सौ एक वपे ब्रह्मचर्य वाप किया था वह्‌ फर देवतार्भ- अतः उनके स्यि वह (सम्पूणं छेक श्यामाच्छवलम्‌" इत मन्त्रका उपदेश्च भूत्वा शरीरमकृतं कृतास्मा ब्रह्मरोकमभिसम्भवामी-

English

'Now where the sight has entered into the void (the open space, the black pupil of the eye), there is the person of the eye, the eye itself is the instrument of seeing. He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows, let me say this, he is the Self, the tongue is the instrument of saying. He who knows, let me hear this, he is the Self, the ear is the instrument of hearing.

हिन्दी अर्थ

षं सयाम ( हदयस्य ) ब्र्षसे रावल ब्रह्मोक परप होऊ ओर बते स्यामको पराप्त होञं । अश्च जिस प्रकार रोए ज्ञाहकर निर्मल दहो जाता है उसी प्रकार मँ पार्णोको ्ञाङ़कर तथा राहु सुखसे निक्ठे हए ९ मन्त्र पवित्र करनेवाला है आर दयाम वह गम्भीर वणं है । हृदयस्थ वर्म; इयाम हव श्यामो हारं इवान वरणके समान सथाम है, उप

English

'He who knows, let me think this, he is the Self, the mind is his divine eye . He, the Self, seeing these pleasures (which to others are hidden like a buried treasure of gold) through his divine eye, i. e. the mind, rejoices. 'The Devas who are in the world of Brahman meditate on that Self (as taught by Pragâpati to Indra, and by Indra to the Devas). Therefore all worlds belong to them, and all desires. He who knows that Self and understands it, obtains all worlds and all desires.' Thus said Pragâpati, yea, thus said Pragâpati.

हिन्दी अर्थ

उसको शवर्ता दहै, उस शबल ्रह्मरोकको मनसे -- शरीरपाते पश्चात्‌ प्रात होऊ -- जाऊ, क्योंकि कारणल्पसे जका तंज्ञक नद्या उपदे आकाशो वा इत्यादि ब्रह्मणो “आश्नाशो वै" इत्यादि श्रुति उत्तम प्रकारसे ध्यान्‌ करनेके निमित्त ब्रह्मका आ्श्च नामे प्रतिद्ध आत्मा नाम ओर रूपक। निर्वाहं करनेवाला है। वे ( नाम ओर १) जिसके अन्तगेत है वह ब्रह्म है, बह अमूत है, वही मास्म ह । मेँ परनापतिके समगृहको परा हो द्व म

English

'The Devas who are in the world of Brahman meditate on that Self (as taught by Pragâpati to Indra, and by Indra to the Devas). Therefore all worlds belong to them, and all desires. He who knows that Self and understands it, obtains all worlds and all desires.' Thus said Pragâpati, yea, thus said Pragâpati.