एतद्वै ब्रह्म दीप्यते यद्वाचा वदत्यथैतन्म्रियते यन्न वदति तस्य चक्षुरेव तेजो गच्छति प्राणं प्राण एतद्वै ब्रह्म दीप्यते यच्चक्षुषा पश्यत्यथैतन्म्रियते यन्न पश्यति तस्य श्रोत्रमेव तेजो गच्छति प्राणं प्राण एतद्वै ब्रह्म दीप्यते यच्छ्रोत्रेण शृणोत्यथैतन्म्रियते यन्न शृणोति तस्य मन एव तेजो गच्छति प्राण एतद्वै ब्रह्म दीप्यते यन्मनसा ध्यायत्यथैतन्म्रियते यन्न ध्यायति तस्य प्राणमेव तेजो गच्छति प्राणं प्राणस्तावा एताः सर्वा देवताः प्राणमेव प्रविश्य प्राणे मृता न मृच्छन्ते तस्मा देव उ पुनरुदीरते तद्यदिह वा एवं विद्वांस उभौ पर्वतावभिप्रवर्तेयातां तुस्तूर्षमाणो दक्षिणश्चोत्तरश्च न हैवैनं स्तृण्वीयाताम् । अथ य एनं द्विषन्ति यांश्च स्वयं द्वेष्टि त एनं सर्वे परिम्रियन्ते
etadvai brahma dīpyate yadvācā vadatyathaitanmriyate yanna vadati tasya cakṣureva tejo gacchati prāṇaṃ prāṇa etadvai brahma dīpyate yaccakṣuṣā paśyatyathaitanmriyate yanna paśyati tasya śrotrameva tejo gacchati prāṇaṃ prāṇa etadvai brahma dīpyate yacchrotreṇa śṛṇotyathaitanmriyate yanna śṛṇoti tasya mana eva tejo gacchati prāṇa etadvai brahma dīpyate yanmanasā dhyāyatyathaitanmriyate yanna dhyāyati tasya prāṇameva tejo gacchati prāṇaṃ prāṇastāvā etāḥ sarvā devatāḥ prāṇameva praviśya prāṇe mṛtā na mṛcchante tasmā deva u punarudīrate tadyadiha vā evaṃ vidvāṃsa ubhau parvatāvabhipravarteyātāṃ tustūrṣamāṇo dakṣiṇaścottaraśca na haivainaṃ stṛṇvīyātām | atha ya enaṃ dviṣanti yāṃśca svayaṃ dveṣṭi ta enaṃ sarve parimriyante
This Brahman shines when one speaks with speech, and dies when one does not speak; its radiance then goes to the eye, and its breath to the breath. This Brahman shines when one sees with the eye, and dies when one does not see; its radiance goes to the ear, and its breath to the breath. This Brahman shines when one hears with the ear, and dies when one does not hear; its radiance goes to the mind, and its breath to the breath. This Brahman shines when one thinks with the mind, and dies when one does not think; its radiance goes to the breath, and its breath to the breath. All these deities, having entered the breath, though dead in the breath do not perish — therefore they rise up again. And if the two mountains, southern and northern, were to roll upon the knower of this, seeking to crush him, they would not crush him. But those who hate him, and those whom he himself hates — they all die around him.
d9912867c812 · प्रकाशित 29 जुल॰ 2026, 3:43:45 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The promised “concerning oneself” is fulfilled: the same chain of extinguishings is repeated for the man, and in place of the wind, at the end, stands prāṇa.
The order: speech falls silent — its radiance passes to the eye; the eye closes — to the ear; the ear ceases to hear — to the mind; the mind stops thinking — to the breath. And at every step the same words are added: “the breath — to the breath”. Prāṇa goes nowhere, because there is nowhere for it to go: it is that into which all the others go.
This is the book's argument for the primacy of prāṇa, made not by reasoning but by observation. Every faculty of ours can fall silent; not one of them acts always. Only the breath is unbroken — in sleep, in silence, in blindness; and when it breaks, everything else ends too. The third adhyāya will put the same thought into Indra's mouth, and the fourth will show it in the sleeper.
Then follows a promise, and it is unexpectedly bodily: two mountains rolling from the south and the north will not crush the knower. The image is not chosen to promise safety from rockfalls. The mountain here is the limit of outward force; it is said that a man standing in what does not go out cannot be destroyed by anything that goes out.
The last line returns to that ancient layer which was in the lunar rites too: his enemies “die around him”. The word chosen is the same as in the chapter's title — parimriyante, “they expire about him”. Here the measure must be kept: it does not say “he kills his enemies”, but “they expire around him”. He does not act; around one established in the unbroken, everything broken crumbles of itself — enmity included.