ऋतुरस्म्यार्तवोऽस्म्याकाशाद्योनेः सम्भूतो भार्या एतत्संवत्सरस्य तेजोभूतस्य भूतस्यात्मभूतस्य त्वमात्मासि यस्त्वमसि सोहमस्मीति तमाह कोऽहमस्मीति सत्यमिति ब्रूयात्किं तद्यत्सत्यमिति यदन्यद्देवेभ्यश्च प्राणेभ्यश्च तत्सदथ यद्देवाच्च प्राणाश्च तत्त्यं तदेतया वाचाभिव्याह्रियते सत्यमित्येतावदिदं सर्वमिदं सर्वमसि । इत्येवैनं तदाह । तदेतदृक्श्लोकेनाभ्युक्तं यजूदरः सामशिरा असावृङ्मूर्तिरव्ययः । स ब्रह्मेति हि विज्ञेय ऋषिर्ब्रह्ममयो महानिति । तमाह केन मे पौंस्रानि नामान्याप्नोतीति प्राणेनेति ब्रूयात् । केन स्त्रीनामानीति वाचेति केन नपुंसकनामानीति मनसेति केन गन्धानिति घ्राणेनेति ब्रूयात् । केन रूपाणीति चक्षुषेति केन शब्दानिति श्रोत्रेणेति केनान्नरसानिति जिह्वयेति केन कर्माणीति हस्ताभ्यामिति केन सुखदुःखे इति शरीरेणेति केनानन्दं रतिं प्रजापतिमित्युपस्थेनेति । केनेत्या इति पादाभ्यामिति केन धियो विज्ञातव्यं कामानिति प्रज्ञयेति ब्रूयात्तमह । आपो वै खलु मे ह्यसावयं ते लोक इति सा या ब्रह्मणो जितिर्या व्यष्टिस्तां जितिं जयति तां व्यष्टिं व्यश्नुते य एवं वेद य एवं वेद
ṛturasmyārtavo'smyākāśādyoneḥ sambhūto bhāryā etatsaṃvatsarasya tejobhūtasya bhūtasyātmabhūtasya tvamātmāsi yastvamasi sohamasmīti tamāha ko'hamasmīti satyamiti brūyātkiṃ tadyatsatyamiti yadanyaddevebhyaśca prāṇebhyaśca tatsadatha yaddevācca prāṇāśca tattyaṃ tadetayā vācābhivyāhriyate satyamityetāvadidaṃ sarvamidaṃ sarvamasi | ityevainaṃ tadāha | tadetadṛkślokenābhyuktaṃ yajūdaraḥ sāmaśirā asāvṛṅmūrtiravyayaḥ | sa brahmeti hi vijñeya ṛṣirbrahmamayo mahāniti | tamāha kena me pauṃsrāni nāmānyāpnotīti prāṇeneti brūyāt | kena strīnāmānīti vāceti kena napuṃsakanāmānīti manaseti kena gandhāniti ghrāṇeneti brūyāt | kena rūpāṇīti cakṣuṣeti kena śabdāniti śrotreṇeti kenānnarasāniti jihvayeti kena karmāṇīti hastābhyāmiti kena sukhaduḥkhe iti śarīreṇeti kenānandaṃ ratiṃ prajāpatimityupastheneti | kenetyā iti pādābhyāmiti kena dhiyo vijñātavyaṃ kāmāniti prajñayeti brūyāttamaha | āpo vai khalu me hyasāvayaṃ te loka iti sā yā brahmaṇo jitiryā vyaṣṭistāṃ jitiṃ jayati tāṃ vyaṣṭiṃ vyaśnute ya evaṃ veda ya evaṃ veda
“I am the season, born of the seasons, arisen from space as the womb, the seed of the wife, the radiance of the year, the self of every being that has become itself. Thou art the Self; and what Thou art, that am I.” Then Brahmā asks him: “Who then am I?” And let him say: “The Truth.” — “And what is that Truth?” — “What is other than the gods and the breaths, that is ‘sat’; and what the gods and the breaths are, that is ‘tyam’. And this is expressed by the word ‘satyam’ — truth. So much is all this; and all this Thou art.” So he answers him. This is declared also by a verse of the hymn: “With yajus for belly, sāman for head, his form the ṛc, imperishable — he is to be known as Brahman, the great seer made of Brahman.” Then Brahmā asks: “By what are my masculine names obtained?” — “By the breath.” — “And the feminine?” — “By speech.” — “And the neuter?” — “By the mind.” — “And the smells?” — “By the nose.” — “And the forms?” — “By the eye.” — “And the sounds?” — “By the ear.” — “And the tastes of food?” — “By the tongue.” — “And the deeds?” — “By the hands.” — “And pleasure and pain?” — “By the body.” — “And bliss, delight and progeny?” — “By the organ of generation.” — “And the goings?” — “By the feet.” — “And thoughts, the knowable and desires?” — “By insight.” And Brahmā says to him: “The waters truly are mine; and this world is yours.” And whatever is Brahmā's victory, whatever his attainment — that victory he wins and that attainment he attains, who knows thus, who knows thus.
c9883229f8b2 · प्रकाशित 29 जुल॰ 2026, 3:43:45 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The mantra closes the first adhyāya, and in it the answer is given to Brahmā himself. It is worth setting beside the answer at the moon — the difference is the content of the chapter.
At the gate of the round it sufficed to say: “I am the season, I am born of the seasons.” Here the newcomer begins with the same words — and does not stop at them. He finishes: “Thou art the Self; and what Thou art, that am I.” The recognition of oneself is completed by the recognition of Him before whom one stands.
Then Brahmā asks about himself: “who then am I?” The answer — satyam, “the Truth” — is at once given an analysis of the word, of the kind the Upaniṣads love for opening up a meaning. Satyam is resolved into sat and tyam: “sat” is what is other than the gods and the breaths — the imperishable; “tyam” is the gods and the breaths themselves — all that passes. Both syllables together make up “truth”. Thereby it is said: the Truth is not merely the eternal as against the temporal; it embraces both. Hence the addition: “all this Thou art”.
The verse then quoted gives the same thought as an image: the belly is the yajus, the head the sāman, the form the ṛc. The body of the Highest is composed of the Veda itself.
Then comes question upon question, and this is the most practical part of the conversation. Brahmā asks not about dogmas but about instruments: by what are names, smells, forms, sounds, tastes, deeds, pleasure and pain, walking obtained? And to each the answer is — by its own organ. The list is deliberately carried to the end and omits nothing bodily.
But it is crowned by an answer of another kind. “By what thoughts, the knowable and desires?” — “By insight”, prajñayā. All the other powers take each its own, in its own field; prajñā embraces thought, the object of knowledge, and desire itself. In the third adhyāya this will be unfolded outright: all the organs rest on insight, and insight rests on prāṇa.
And Brahmā's last word is a division, not a merging: “the waters truly are mine; and this world is yours.” Even at the summit of the way, the two remain two: each has his own. And what is promised is not dissolution but participation: “whatever is Brahmā's victory, that victory he wins.” The doubled “who knows thus, who knows thus” sets the full stop — the mark in śruti of a section's close.