Section One (प्रथमः खण्डः)

केनेषितं पतति प्रेषितं मनः केन प्राणः प्रथमः प्रैति युक्तः। केनेषितां वाचमिमां वदन्ति चक्षुः श्रोत्रं क उ देवो युनक्ति ॥१॥

keneṣitaṁ patati preṣitaṁ manaḥ kena prāṇaḥ prathamaḥ praiti yuktaḥ। keneṣitāṁ vācamimāṁ vadanti cakṣuḥ śrotraṁ ka u devo yunakti ॥1॥

[केन (kena) - by whom; इषितम् (iṣitam) - impelled; पतति (patati) - moves; प्रेषितम् (preṣitam) - directed; मनः (manaḥ) - the mind; केन (kena) - by whom; प्राणः (prāṇaḥ) - the vital breath; प्रथमः (prathamaḥ) - first; प्रैति (praíti) - moves forth; युक्तः (yuktaḥ) - being united; केन (kena) - by whom; इषिताम् (iṣitām) - impelled; वाचम् (vācam) - speech; इमाम् (imām) - this; वदन्ति (vadanti) - speak; चक्षुः (cakṣuḥ) - the eye; श्रोत्रम् (śrotram) - the ear; कः (kaḥ) - which; देवः (devaḥ) - deity; युनक्ति (yunakti) - joins or directs.]

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?

श्रोत्रस्य श्रोत्रं मनसो मनो यद् वाचो ह वाचं स उ प्राणस्य प्राणः। चक्षुषश्चक्षुरति मुच्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति ॥२॥

śrotrasya śrotraṁ manaso mano yad vāco ha vācaṁ sa u prāṇasya prāṇaḥ। cakṣuṣaścakṣurati mucya dhīrāḥ pretyāsmāllokādamr̥tā bhavanti ॥2॥

[श्रोत्रस्य (śrotrasya) - of the ear; श्रोत्रम् (śrotram) - the ear's essence; मनसः (manasaḥ) - of the mind; मनः (manaḥ) - the mind's essence; यत् (yat) - which; वाचः (vācaḥ) - of speech; ह (ha) - indeed; वाचम् (vācām) - the speech's essence; सः (saḥ) - he; उ (u) - indeed; प्राणस्य (prāṇasya) - of breath; प्राणः (prāṇaḥ) - the breath's essence; चक्षुषः (cakṣuṣaḥ) - of the eye; चक्षुः (cakṣuḥ) - the eye's essence; अति (ati) - beyond; मुच्य (mucya) - having known; धीराः (dhīrāḥ) - the wise; प्रेत्य (pretya) - having departed; अस्मात् (asmāt) - from this; लोकात् (lokāt) - world; अमृताः (amṛtāḥ) - immortal; भवन्ति (bhavanti) - become.]

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.

न तत्र चक्षुर्गच्छति न वाग् गच्छति नो मनः। न विद्म न विजानीमो यथैतदनु शिष्यात् ॥३॥

na tatra cakṣurgacchati na vāg gacchati no manaḥ। na vidma na vijānīmo yathaitadanu śiṣyāt ॥3॥

[न (na) - not; तत्र (tatra) - there; चक्षुः (cakṣuḥ) - the eye; गच्छति (gacchati) - goes; न (na) - not; वाक् (vāk) - speech; गच्छति (gacchati) - goes; न (na) - not; मनः (manaḥ) - the mind; न (na) - not; विद्म (vidma) - we know; न (na) - not; विजानीमः (vijānīmaḥ) - we understand; यथा (yathā) - how; एतत् (etat) - this; अनुशिष्यात् (anuśiṣyāt) - should teach or explain.]

There the eye does not go, nor speech, nor the mind. We do not know, we do not understand how one could teach this.

अन्यदेव तद्विदितादथो अविदितादधि। इति शुश्रुम पूर्वेषां ये नस्तद् वाचचक्षिरे ॥४॥

anyadeva tadviditādatho aviditādadhi। iti śuśruma pūrveṣāṁ ye nastad vācacakṣire ॥4॥

[अन्यत् (anyat) - different; एव (eva) - indeed; तत् (tat) - that; विदितात् (viditāt) - from the known; अथः (atho) - and; अविदितात् (aviditāt) - from the unknown; अधिकम् (adhikam) - beyond; इति (iti) - thus; शुश्रुम (śuśruma) - we have heard; पूर्वेषाम् (pūrveṣām) - from the ancients; ये (ye) - who; नः (naḥ) - to us; तत् (tat) - that; वाचचक्षिरे (vācacakṣire) - explained through words.]

It is indeed different from the known and beyond the unknown; thus we have heard from the ancient seers who explained it to us.

यद् वाचाऽनभ्युदितं येन वागभ्युद्यते। तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपास ते ॥५॥

yad vācā'nabhyuditaṁ yena vāgabhyudyate। tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsa te ॥5॥

[यत् (yat) - that which; वाचा (vācā) - by speech; अनभ्युदितम् (anabhyuditam) - not expressed; येन (yena) - by which; वाक् (vāk) - speech; अभ्युद्यते (abhyudyate) - is impelled or arises; तत् (tat) - that; एव (eva) - indeed; ब्रह्म (brahma) - Brahman; त्वम् (tvam) - you; विद्धि (viddhi) - know; न (na) - not; इदम् (idam) - this; यत् (yat) - which; इदम् (idam) - this; उपासते (upāsate) - worship.]

Know that to be Brahman which is not expressed by speech, but by which speech is expressed; this is not what people worship.

यन्मनसा न मनुते येनाऽहुर्मनो मतम्। तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपास ते ॥६॥

yanmanasā na manute yenā'hurmano matam। tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsa te ॥6॥

[यत् (yat) - that which; मनसा (manasā) - by the mind; न (na) - not; मनुते (manute) - is thought of; येन (yena) - by which; आहुः (āhuḥ) - they say; मनः (manaḥ) - the mind; मतम् (matam) - thinks; तत् (tat) - that; एव (eva) - indeed; ब्रह्म (brahma) - Brahman; त्वम् (tvam) - you; विद्धि (viddhi) - know; न (na) - not; इदम् (idam) - this; यत् (yat) - which; इदम् (idam) - this; उपासते (upāsate) - worship.]

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.

यच्चक्षुषा न पश्यति येन चक्षूंषि पश्यति। तदेव ब्रह्मत्वं विद्धि नेदं यदिदमुपास ते ॥७॥

yaccakṣuṣā na paśyati yena cakṣūṁṣi paśyati। tadeva brahmatvaṁ viddhi nedaṁ yadidamupāsa te ॥7॥

[यत् (yat) - that which; चक्षुषा (cakṣuṣā) - by the eye; न (na) - not; पश्यति (paśyati) - sees; येन (yena) - by which; चक्षूंषि (cakṣūṁṣi) - the eyes; पश्यति (paśyati) - see; तत् (tat) - that; एव (eva) - indeed; ब्रह्म (brahma) - Brahman; त्वम् (tvam) - you; विद्धि (viddhi) - know; न (na) - not; इदम् (idam) - this; यत् (yat) - which; इदम् (idam) - this; उपासते (upāsate) - worship.]

Know that to be Brahman which the eye does not see, but by which the eyes see; this is not what people worship.

यच्छ्रोत्रेण न शृणोति येन श्रोत्रमिदं श्रुतम्। तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपास ते ॥८॥

yacchrotreṇa na śr̥ṇoti yena śrotramidaṁ śrutam। tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsa te ॥8॥

[यत् (yat) - that which; श्रोत्रेण (śrotreṇa) - by the ear; न (na) - not; शृणोति (śṛṇoti) - hears; येन (yena) - by which; श्रोत्रम् (śrotram) - the ear; इदम् (idam) - this; श्रुतम् (śrutam) - hears; तत् (tat) - that; एव (eva) - indeed; ब्रह्म (brahma) - Brahman; त्वम् (tvam) - you; विद्धि (viddhi) - know; न (na) - not; इदम् (idam) - this; यत् (yat) - which; इदम् (idam) - this; उपासते (upāsate) - worship.]

Know that to be Brahman which the ear does not hear, but by which the ear hears; this is not what people worship.

यत् प्राणेन न प्राणिति येन प्राणः प्रणीयते। तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपास ते ॥९॥

yat prāṇena na prāṇiti yena prāṇaḥ praṇīyate। tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsa te ॥9॥

[यत् (yat) - that which; प्राणेन (prāṇena) - by the breath; न (na) - not; प्राणिति (prāṇiti) - breathes; येन (yena) - by which; प्राणः (prāṇaḥ) - the breath; प्रणीयते (praṇīyate) - is impelled or moves; तत् (tat) - that; एव (eva) - indeed; ब्रह्म (brahma) - Brahman; त्वम् (tvam) - you; विद्धि (viddhi) - know; न (na) - not; इदम् (idam) - this; यत् (yat) - which; इदम् (idam) - this; उपासते (upāsate) - worship.]

Know that to be Brahman which the breath does not breathe, but by which the breath is impelled; this is not what people worship.

Section One Bhāshya

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.

अनन्तगुणपूर्णत्वादगम्याय सुरैरपि। सर्वेष्टदात्रे देवानां नमो नारायणाय ते॥

anantaguṇapūrṇatvādagamyāya surairapi। sarveṣṭadātre devānāṁ namo nārāyaṇāya te॥

[अनन्तगुणपूर्णत्वात् (ananta-guṇa-pūrṇatvāt) - due to being full of infinite qualities; अगम्याय (agamyāya) - inaccessible; सुरैः (suraiḥ) - by the benevolent; अपि (api) - even; सर्वेष्टदात्रे (sarveṣṭa-dātre) - to the giver of all desired things; देवानाम् (devānām) - of the gods/benevolent; नमः (namaḥ) - obeisance; नारायणाय (nārāyaṇāya) - to Nārāyaṇa; ते (te) - to you.]

Obeisance to you, Nārāyaṇa, the giver of all desired things to the benevolent, due to being full of infinite qualities, remains inaccessible even to the benevolent.

"वैजयन्ते समासीनमेकान्ते चतुराननम्। विष्णोर्विविदिषुस्तत्त्वं पर्यपृच्छत् सदाशिवः॥ यदिदं पुरुषावश्यं तत्र तत्र पतेन्मनः। केन तत् प्रेरितं याति प्राणः सर्वोत्तमस्तथा॥

"vaijayante samāsīnamekānte caturānanam। viṣṇorvividiṣustattvaṁ paryapr̥cchat sadāśivaḥ॥ yadidaṁ puruṣāvaśyaṁ tatra tatra patenmanaḥ। kena tat preritaṁ yāti prāṇaḥ sarvottamastathā॥

[वैजयन्ते (vaijayante) - the victorious ones; समासीनम् (samāsīnam) - seated; एकान्ते (ekānte) - in seclusion; चतुराननम् (caturānanam) - the four-faced one (Brahmā); विष्णोः (viṣṇoḥ) - of Viṣṇu; विविदिषुः (vividīṣuḥ) - desiring to know; तत्त्वम् (tattvam) - the truth; पर्यपृच्छत् (paryapṛcchat) - asked; सदाशिवः (sadāśivaḥ) - Sadāśiva (eternal Śiva); यत् (yat) - which; इदम् (idam) - this; पुरुष-अवश्यम् (puruṣa-avaśyam) - inevitably related to beings; तत्र तत्र (tatra tatra) - here and there; पतेत् (patet) - falls; मनः (manaḥ) - the mind; केन (kena) - by whom; तत् (tat) - that; प्रेरितम् (preritām) - impelled; याति (yāti) - moves; प्राणः (prāṇaḥ) - the vital breath; सर्वोत्तमः (sarvottamaḥ) - the supreme; तथा (tathā) - also.]

"Sadāśiva, wishing to know the truth of Viṣṇu, asked Brahmā, the four-faced one seated in seclusion among the victorious ones: "The mind inevitably falls here and there in beings; by whom is it impelled? Likewise, how does the supreme vital breath move?"

चक्षुःश्रोत्रं तथा वाचं को देवो विनियोजयेत्। इति पृष्टस्तदा ब्रह्मा प्राह देवमुमापतिम्॥ ध्यात्वा नारायणं देवं सर्वाधारमनूपमम्। सर्वज्ञं सर्वशक्तिं च सर्वदोषविवर्जितम्॥

cakṣuḥśrotraṁ tathā vācaṁ ko devo viniyojayet। iti pr̥ṣṭastadā brahmā prāha devamumāpatim॥ dhyātvā nārāyaṇaṁ devaṁ sarvādhāramanūpamam। sarvajñaṁ sarvaśaktiṁ ca sarvadoṣavivarjitam॥

[चक्षुः (cakṣuḥ) - the eye; श्रोत्रम् (śrotram) - the ear; तथा (tathā) - and; वाचम् (vācām) - speech; कः (kaḥ) - which; देवः (devaḥ) - deity; विनियोजयेत् (viniyojayet) - would direct; इति (iti) - thus; पृष्टः (pṛṣṭaḥ) - having been asked; तदा (tadā) - then; ब्रह्मा (brahmā) - Brahmā; प्राह (prāha) - said; देवम् (devam) - to the god; उमा-पतिम् (umā-patim) - the consort of Umā (Śiva); ध्यात्वा (dhyātvā) - meditating upon; नारायणम् (nārāyaṇam) - Nārāyaṇa; देवम् (devam) - the god; सर्वाधारम् (sarvādhāram) - the support of all; अनुपमम् (anupamam) - incomparable; सर्वज्ञम् (sarvajñam) - all-knowing; सर्वशक्तिम् (sarvaśaktim) - all-powerful; च (ca) - and; सर्वदोषविवर्जितम् (sarvadoṣa-vivarjitam) - free from all defects.]

Having been asked, "Which deity directs the eye, the ear, and speech?" Brahmā then said to the god, the consort of Umā, meditating upon Nārāyaṇa—the incomparable god, the support of all, the all-knowing, the all-powerful, and free from all defects.

यः प्राणस्य प्रणेता च चक्षुरादेश्च सर्वशः। अगम्यः सर्वदेवैश्च परिपूर्णत्वहेतुतः॥ प्राणादीनां प्रणेता च सर्ववेत्ता च सर्वशः। सर्वोत्तमश्च सर्वत्र स विष्णुरिति धार्यताम्॥...

yaḥ prāṇasya praṇetā ca cakṣurādeśca sarvaśaḥ। agamyaḥ sarvadevaiśca paripūrṇatvahetutaḥ॥ prāṇādīnāṁ praṇetā ca sarvavettā ca sarvaśaḥ। sarvottamaśca sarvatra sa viṣṇuriti dhāryatām॥ ..."

[यः (yaḥ) - who; प्राणस्य (prāṇasya) - of the breath; प्रणेता (praṇetā) - the impeller; च (ca) - and; चक्षुषः (cakṣuṣaḥ) - of the eye; आदेः (ādeḥ) - and others (sense faculties); च (ca) - and; सर्वशः (sarvaśaḥ) - entirely; अगम्यः (agamyaḥ) - inaccessible; सर्वदेवैः (sarva-devaiḥ) - by all the gods; च (ca) - and; परिपूर्णत्वहेतुतः (paripūrṇatva-hetutaḥ) - because of being completely full (perfect); प्राणादीनाम् (prāṇādīnām) - of the breath and others; प्रणेता (praṇetā) - the impeller; च (ca) - and; सर्ववेत्ता (sarva-vettā) - the knower of all; च (ca) - and; सर्वशः (sarvaśaḥ) - entirely; सर्वोत्तमः (sarvottamaḥ) - the highest; च (ca) - and; सर्वत्र (sarvatra) - everywhere; सः (saḥ) - he; विष्णुः (viṣṇuḥ) - Viṣṇu; इति (iti) - thus; धार्यताम् (dhāryatām) - let it be held (understood).]

"He who is the impeller of breath, of the eye, and of all the senses; who is inaccessible to all the gods because of his complete perfection; who impels breath and all other faculties; who knows all entirely; who is supreme and present everywhere—that is Viṣṇu; let this be understood. ..."

[...इत्यादि ब्रह्मसारे॥]

[]...ityādi brahmasāre॥]

[इति (iti) - thus; आदि (ādi) - and so on; ब्रह्मसारे (brahma-sāre) - in the essence of Brahman.]

[-stated thus in the testimonial brahma-sāra.]

॥ इति प्रथमः खण्डः ॥

॥ iti prathamaḥ khaṇḍaḥ ॥

Thus ends the first section.