- Section One (प्रथमः खण्डः)
keneṣitaṁ patati preṣitaṁ manaḥ kena prāṇaḥ prathamaḥ praiti yuktaḥ। keneṣitāṁ vācamimāṁ vadanti cakṣuḥ śrotraṁ ka u devo yunakti ॥1॥
By whom is the mind impelled to move? By whom is the vital breath first set in motion? By whose will do men utter speech? What god unites the eye and the ear with their objects?
śrotrasya śrotraṁ manaso mano yad vāco ha vācaṁ sa u prāṇasya prāṇaḥ। cakṣuṣaścakṣurati mucya dhīrāḥ pretyāsmāllokādamr̥tā bhavanti ॥2॥
He is the ear of the ear, the mind of the mind, the speech of speech, the breath of breath, the eye of the eye; the wise, having realized this, transcend this world and become immortal.
na tatra cakṣurgacchati na vāg gacchati no manaḥ। na vidma na vijānīmo yathaitadanu śiṣyāt ॥3॥
There the eye does not go, nor speech, nor the mind. We do not know, we do not understand how one could teach this.
anyadeva tadviditādatho aviditādadhi। iti śuśruma pūrveṣāṁ ye nastad vācacakṣire ॥4॥
It is indeed different from the known and beyond the unknown; thus we have heard from the ancient seers who explained it to us.
yad vācā'nabhyuditaṁ yena vāgabhyudyate। tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsa te ॥5॥
Know that to be Brahman which is not expressed by speech, but by which speech is expressed; this is not what people worship.
yanmanasā na manute yenā'hurmano matam। tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsa te ॥6॥
Know that to be Brahman which the mind does not think, but by which, they say, the mind thinks; this is not what people worship.
yaccakṣuṣā na paśyati yena cakṣūṁṣi paśyati। tadeva brahmatvaṁ viddhi nedaṁ yadidamupāsa te ॥7॥
Know that to be Brahman which the eye does not see, but by which the eyes see; this is not what people worship.
yacchrotreṇa na śr̥ṇoti yena śrotramidaṁ śrutam। tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsa te ॥8॥
Know that to be Brahman which the ear does not hear, but by which the ear hears; this is not what people worship.
yat prāṇena na prāṇiti yena prāṇaḥ praṇīyate। tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsa te ॥9॥
Know that to be Brahman which the breath does not breathe, but by which the breath is impelled; this is not what people worship.
Bhā.: An ancient testimonial from 'Brahma-sāra' is quoted where similar questions are asked by Shiva to Brahma. Brahma answers that it is the all pervading lord Vishnu who is inaccessible to all the gods because of his complete perfection, who impels the mind and other faculties. He is supreme and present everywhere.
॥ iti prathamaḥ khaṇḍaḥ ॥
Thus ends the first section.
- Section Two (द्वितीयः खण्डः)
yadi manyase suvedeti daharamevāpi nūnaṁ tvaṁ vettha brahmaṇo rūpam। yadasya tvaṁ yadasya deveṣvatha nu mīmāṁsyameva te ॥1॥
If you think you have well understood Brahman, then surely you know only a little of its forms. Indeed, you must inquire further, now - the form of Brahman among the gods.
manye viditaṁ nāhamanye suvedeti no na vedeti veda ca। yo nastad veda tad veda no na vedeti veda ca ॥2॥
I think it is not known; I believe that one who thinks “I know it well” does not truly know. It is known by the one who understands that it is not known; the one who says, “I do not know,” indeed knows it.
yasyāmataṁ tasya mataṁ yasya na veda saḥ। avijñātaṁ vijānatāṁ vijñātamavijānatām ॥3॥
He who thinks he does not know - that one truly knows; he who believes he knows - knows not. It is unknown to those who claim knowledge; known to those who know they do not know.
pratibodhaviditaṁ matamamr̥tatvaṁ hi vindate। ātmanā vindate vīryaṁ vidyayā vindate'mr̥tam ॥4॥
That which is known through every state of awareness is the true understanding; for through it, one attains immortality. By the Ātman one gains valour, and by its understanding, one attains immortality.
iha cedavedīdatha satyamasti na cedihāvedīnmahatī vinaṣṭiḥ। bhūteṣu bhūteṣu vicintya dhīrāḥ pretyāsmāllokādamr̥tā bhavanti ॥5॥
If one knows it in this life, then truth is attained; if one does not know it in this life, there is a great loss. Reflecting upon it among all beings, the wise, departing from this world, become immortal.
Bhā.: The testimonial continues providing the explanation verse by verse. Epistemologically, having the constant awareness that lord Brahman is not completely knowable is the right understanding. The Brahman is also addressed by other names such as Parameśvaraḥ and Vishnu, as He cannot be known completely. Further it clarifies not to mistake the word 'Ātman' to individual being. Brahman is not the same as the individual being (Jīvasvarūpaṁ), but He is situated within every being as controller and governor. Hence one must contemplate on Brahman in all beings (bhūteṣu bhūteṣu vicintya). Testimonial goes on to clarify, without Brahman's grace, even the activities of an individual are impossible. When this is so, it will be foolish to think of the being's identity with that of Brahman.
॥ iti dvitīyaḥ khaṇḍaḥ ॥
Thus ends the second section.
- Section Three (तृतीयः खण्डः)
brahma ha devebhyaḥ vijigye. tasya ha brahmaṇo vijaye devā amahīyanta ॥1॥
The Brahman indeed ('ha') triumphed over the gods. In that victory of the Brahman, the gods rejoiced.
ta aikṣanta asmākam eva ayaṁ vijayaḥ asmākam eva ayaṁ mahimā iti. tad ha eṣām vijajñau ॥2॥
They saw it as , “This victory is ours alone; this glory is ours alone.” But He (the Brahman) indeed ('ha') understood them well.
tebhyaḥ ha prādurbabhūva. tan na vyajānata kim idam yakṣam iti ॥3॥
It (the Brahman) indeed ('ha') appeared before them. They did not recognize what this wondrous being was.
te agnim abruvan - jātaveda etad vijānīhi kim etad yakṣam iti. tathā iti tat abhyadravat. tam abhyavadat ko asi iti ॥4॥
They said to Agni: “O Jātaveda, find out what this wondrous being is.” He said, “So be it,” and approached it. It (the wondrous being) asked him, “Who are you?”
agnir vā aham asmi iti abravīt jātaveda vā aham asmi iti. tasmin tvayi kiṁ vīryam iti api ॥5॥
He said, “I am Agni; I am Jātaveda indeed (vā).” It (the wondrous being) then asked, “What power is there in you?”
idaṁ sarvaṁ daheyaṁ yad idaṁ pṛthivyām iti. tasmai tṛṇaṁ nidadhāva etat daheti ॥6॥
He said, “I can burn all this that is on the earth.” Then it (the wondrous being) placed a blade of grass before him and said, “Burn this.”
tad upapreyāya sarva-javena. tan na śaśāka dagdhum. sa tata eva nivavṛte. na etad aśakaṁ vijñātum yad etad yakṣam iti ॥7॥
He approached it with all speed but was not able to burn it. He then returned from there, unable to know what that wondrous being was.
atha vāyum abruvan - vāyav etad vijānīhi kim etad yakṣam iti. tathā iti tat abhyadravat. tam abhyavadat ko asi iti ॥8॥
Then they said to Vāyu: “O Vāyu, find out what this wondrous being is.” He said, “So be it,” and approached it. It (the wondrous being) asked him, “Who are you?”
vāyuḥ vā aham asmi iti abravīn ātariśvā vā aham asmi iti. tasmin tvayi kiṁ vīryam iti api ॥9॥
Vāyu said, “I am Vāyu; I am Ātariśvā indeed ('vā').” It then asked him, “What power is there in you?”
idaṁ sarvam ādadīyaṁ yad idaṁ pṛthivyām iti. tasmai tṛṇaṁ nidadhau etat ādatsva iti ॥10॥
He said, “I can carry away all this that is on the earth.” Then it (the wondrous being) placed a blade of grass before him and said, “Take this up.”
tad upapreyāya sarva-javena. tan na śaśāka ādātum. sa tata eva nivavṛte. na etad aśakaṁ vijñātum yad etad yakṣam iti ॥11॥
He approached it with all speed but was not able to take it up. He then returned from there, unable to know what that wondrous being was.
atha indram abruvan - maghavan etad vijānīhi kim etad yakṣam iti. tathā iti tat abhyadravat. tasmāt tirodadhē ॥12॥
Then they said to Indra: “O Maghavan, find out what this wondrous being is.” He said, “So be it,” and approached it — but it disappeared from him.
sa tasmin eva ākāśe striyam ājagāma bahuśobhamānām umām haimavatīm. tām hovāca - kim etad yakṣam iti ॥13॥
He was then approached in that very space by a woman, exceedingly radiant — Umā, the daughter of Himavat. To her he asked, “What was this wondrous being?”
Bhā.:
॥ iti tṛtīyaḥ khaṇḍaḥ ॥
Thus ends the third section.
- Section Four (चतुर्थः खण्डः)
brahmeti hovāca। brahmaṇo vā etad vijaye amahīyadhvam iti। tato ha eva vidāñcakāra brahmeti ॥1॥
“It is Brahman,” she said. “It was through the victory of Brahman that you glorified yourselves.” Then indeed ('ha') he understood—it was Brahman only.
tasmād vā ete devā atitarām iva anyān devān yad agniḥ vāyuḥ indraḥ te hi enat nediṣṭhaṁ paspṛśuḥ। te hi enat prathamaḥ vidāñcakāra brahma iti। tasmād vā indraḥ atitarām iva anyān devān। saḥ hi enat nediṣṭham pasparśa। saḥ hi enat prathamaḥ vidāñcakāra brahma iti ॥2॥
Therefore, these gods — Agni, Vāyu, and Indra — are considered to surpass the other gods, for they indeed ('hi') touched It (Brahman) most closely. They were the first to recognize It as Brahman. And among them, indeed ('hi') Indra is said to surpass the others, for he touched It most nearly and was the first to understand It as Brahman.
tasya eṣa ādeśo yad etad vidyuto’bhivyadyutada iti। nyamīmiṣadā iti adhidaivatam ॥3॥
This is its instruction: this (Brahman), who is complete in all aspects, like a flash of lightning — flashed forth; with the blink of an eye - closed, such is the explanation from the viewpoint of adhidaivatam, i.e the gods.
athādhyātmam। yad etad gacchatīva ca manaḥ anena eva tat upasmarati। abhīkṣṇaṁ saṅkalpaḥ। tad ha tad-vanam nāma tad-vanam iti upāsitavyam। saḥ yaḥ etat evaṁ veda abhi ha enaṁ sarvāṇi bhūtāni saṁvāñchanti ॥4॥
Now the explanation from the adhyātma perspective:
That which the mind seems to move toward, indeed, by this alone it recollects that. Constant volition; unceasing intentionality. That, indeed, is the Beloved, i.e. 'vanam'; thus, is it to be meditated upon as 'Tadvanam'. He who thus knows this ('Tadvanam') — towards him indeed all beings deeply yearn.
upaniṣadam bho brūhīti। uktā te upaniṣad। brāhmīṁ vāva te upaniṣadam abrūma iti ॥5॥
“O reverend sir, teach me the Upaniṣad.” — “The Upaniṣad has been spoken to you. Indeed, we have spoken to you the Upaniṣad pertaining to Brahman.”
tasmai tapo damaḥ karma iti pratiṣṭhā। vedāḥ sarvāṅgāni satyam āyatanam ॥6॥
Austerity, self-restraint, and action are its foundation; the Vedas are its limbs; truth is its abode.
yo ha vā etām upaniṣadam evam vedā apahatya pāpmānam anante svarge loke jyeiye pratitiṣṭhati jyeiye pratitiṣṭhati ॥10॥
He who knows this Upaniṣad thus, having destroyed sin, stands firmly in the infinite, highest heavenly world — he truly stands firmly in the highest.
iti caturthaḥ khaṇḍaḥ
Thus ends the fourth section.
Bhā.:
iti talavakāra-upaniṣat
Thus ends the Talavakāra Upaniṣad.
