अद्भ्यः च एनम् चन्द्रमसः च दैवः प्राणः आविशति सः वै दैवः प्राणः यः संचरन् च असंचरन् च न व्यथते अथो न रिष्यति सः एषः एवंवित् सर्वेषाम् भूतानाम् आत्मा भवति यथा एषा देवता एवम् सः यथा एताम् देवताम् सर्वाणि भूतानि अवन्ति एवम् ह एवंविदम् सर्वाणि भूतानि अवन्ति यद् उ किञ्च इमाः प्रजाः शोचन्ति अमा एव आसाम् तद् भवति पुण्यम् एव अमुम् गच्छति न ह वै देवान् पापम् गच्छति
adbhyaḥ ca enam candramasaḥ ca daivaḥ prāṇaḥ āviśati saḥ vai daivaḥ prāṇaḥ yaḥ saṃcaran ca asaṃcaran ca na vyathate atho na riṣyati saḥ eṣaḥ evaṃvit sarveṣām bhūtānām ātmā bhavati yathā eṣā devatā evam saḥ yathā etām devatām sarvāṇi bhūtāni avanti evam ha evaṃvidam sarvāṇi bhūtāni avanti yad u kiñca imāḥ prajāḥ śocanti amā eva āsām tad bhavati puṇyam eva amum gacchati na ha vai devān pāpam gacchati
From the waters and from the moon the divine breath enters into him. The divine breath is that which, whether moving or not moving, is neither troubled nor harmed. He who knows thus becomes the self of all beings: as that deity is, so is he. As all beings guard that deity, so all beings guard him who knows this. Whatever sorrow creatures grieve with, that sorrow stays with them; to him goes only the good: evil does not go to the gods.
59e1c4f02f60 · publicado 27 jul 2026, 0:49:47 UTC
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The third gift is the divine breath from the waters and the moon: unshaken "in motion and at rest", invulnerable, like the mukhya-prāṇa of the first contest. And here is the summit of the brāhmaṇa: he who knows thus "becomes the self of all beings" — yathā eṣā devatā evaṁ saḥ: as that deity is, so is he.
The consequences are beautiful and exact. The first is mutual guarding: as beings guard the breath (their own life!), so all beings guard the one who has become the universal self: he belongs to all, and his safety is the universe's business. The second is the non-transfer of sorrow: the grief of creatures "stays with them", while to him "goes only the good, and evil does not go to the gods". This is not callousness but the purity of a conductor: compassionating everyone, he is not infected with the dark, as the sun touching what is foul is not soiled. To become breath-like is to be with all and for all, wounded by nothing — a description in which bhakti recognises the saint: the servant of all, guarded by all, bright at every meeting.