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महाभारतः       mahābhārataḥ - book-5, chapter-45

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सनत्सुजात उवाच ।
यत्तच्छुक्रं महज्ज्योतिर्दीप्यमानं महद्यशः ।
तद्वै देवा उपासन्ते यस्मादर्को विराजते ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥१॥
1. sanatsujāta uvāca ,
yattacchukraṁ mahajjyotirdīpyamānaṁ mahadyaśaḥ ,
tadvai devā upāsante yasmādarko virājate ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
1. sanatsujātaḥ uvāca yat tat śukram mahat
jyotiḥ dīpyamānam mahat yaśaḥ tat vai
devāḥ upāsante yasmāt arkaḥ virājate yoginaḥ
tam prapaśyanti bhagavantam sanātanam
1. Sanatsujāta said: That which is radiant (śukra), the great light (jyotiḥ), shining with immense glory (yaśaḥ); indeed, the gods worship that, from which the sun brilliantly shines. Yogis (yoginaḥ) perceive that eternal (sanātanam) Lord (bhagavantam).
शुक्राद्ब्रह्म प्रभवति ब्रह्म शुक्रेण वर्धते ।
तच्छुक्रं ज्योतिषां मध्येऽतप्तं तपति तापनम् ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥२॥
2. śukrādbrahma prabhavati brahma śukreṇa vardhate ,
tacchukraṁ jyotiṣāṁ madhye'taptaṁ tapati tāpanam ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
2. śukrāt brahma prabhavati brahma śukreṇa
vardhate tat śukram jyotiṣām madhye
ataptam tapati tāpanam yoginaḥ
tam prapaśyanti bhagavantam sanātanam
2. From that radiant (śukra) essence, Brahman (brahma) originates, and Brahman (brahma) grows through that radiant (śukra) essence. That radiant (śukra) essence, though untormented, shines as the very heat (tāpanam) among all lights (jyotiṣām), causing even the sun to give light. Yogis (yoginaḥ) perceive that eternal (sanātanam) Lord (bhagavantam).
आपोऽथ अद्भ्यः सलिलस्य मध्ये उभौ देवौ शिश्रियातेऽन्तरिक्षे ।
स सध्रीचीः स विषूचीर्वसाना उभे बिभर्ति पृथिवीं दिवं च ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥३॥
3. āpo'tha adbhyaḥ salilasya madhye; ubhau devau śiśriyāte'ntarikṣe ,
sa sadhrīcīḥ sa viṣūcīrvasānā; ubhe bibharti pṛthivīṁ divaṁ ca ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
3. āpaḥ atha adbhyaḥ salilasya madhye ubhau devau
śiśriyāte antarikṣe saḥ sadhrīcīḥ saḥ
viṣūcīḥ vasānā ubhe bibharti pṛthivīm divam ca
yoginaḥ tam prapaśyanti bhagavantam sanātanam
3. Waters (āpaḥ) exist, and then from the waters, in the midst of the cosmic waters (salila), both deities reside in the atmosphere (antarikṣa). He, wearing all concordant and divergent directions, sustains both the earth (pṛthivī) and the sky (divam). Yogis (yoginaḥ) perceive that eternal (sanātanam) Lord (bhagavantam).
उभौ च देवौ पृथिवीं दिवं च दिशश्च शुक्रं भुवनं बिभर्ति ।
तस्माद्दिशः सरितश्च स्रवन्ति तस्मात्समुद्रा विहिता महान्तः ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥४॥
4. ubhau ca devau pṛthivīṁ divaṁ ca; diśaśca śukraṁ bhuvanaṁ bibharti ,
tasmāddiśaḥ saritaśca sravanti; tasmātsamudrā vihitā mahāntaḥ ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
4. ubhau ca devau pṛthivīm divam ca diśaḥ ca
śukram bhuvanam bibharti tasmāt diśaḥ saritaḥ
ca sravanti tasmāt samudrāḥ vihitāḥ mahāntaḥ
yoginaḥ tam prapaśyanti bhagavantam sanātanam
4. And that radiant (śukra) essence sustains both deities, the earth (pṛthivī), the sky (divam), the directions, and the entire creation (bhuvana). From that, the directions and rivers (saritaḥ) flow, and from that, vast oceans (samudrāḥ) are established. Yogis (yoginaḥ) perceive that eternal (sanātanam) Lord (bhagavantam).
चक्रे रथस्य तिष्ठन्तं ध्रुवस्याव्ययकर्मणः ।
केतुमन्तं वहन्त्यश्वास्तं दिव्यमजरं दिवि ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥५॥
5. cakre rathasya tiṣṭhantaṁ dhruvasyāvyayakarmaṇaḥ ,
ketumantaṁ vahantyaśvāstaṁ divyamajaraṁ divi ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
5. cakre rathasya tiṣṭhantam dhruvasya
avyayakarmaṇaḥ ketumantam vahanti
aśvāḥ tam divyam ajaram divi yoginaḥ
tam prapaśyanti bhagavantam sanātanam
5. Horses carry that divine, ageless, splendid one in heaven, who stands on the wheel of the chariot of Dhruva, the one whose actions are immutable. Yogis (yogin) clearly perceive that eternal Lord (bhagavat).
न सादृश्ये तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चिदेनम् ।
मनीषयाथो मनसा हृदा च य एवं विदुरमृतास्ते भवन्ति ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥६॥
6. na sādṛśye tiṣṭhati rūpamasya; na cakṣuṣā paśyati kaścidenam ,
manīṣayātho manasā hṛdā ca; ya evaṁ viduramṛtāste bhavanti ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
6. na sādṛśye tiṣṭhati rūpam asya na cakṣuṣā
paśyati kaścit enam manīṣā atho manasā
hṛdā ca ye evam viduḥ amṛtāḥ te bhavanti
yoginaḥ tam prapaśyanti bhagavantam sanātanam
6. His form does not exist in any likeness, nor does anyone perceive him with the eye. Those who thus know him through intellect, mind, and heart become immortal. Yogis (yogin) clearly perceive that eternal Lord (bhagavat).
द्वादशपूगां सरितं देवरक्षितम् ।
मधु ईशन्तस्तदा संचरन्ति घोरम् ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥७॥
7. dvādaśapūgāṁ saritaṁ devarakṣitam ,
madhu īśantastadā saṁcaranti ghoram ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
7. dvādaśapūgām saritam devarakṣitam madhu īśantaḥ tadā saṃcaranti
ghoram yoginaḥ tam prapaśyanti bhagavantam sanātanam
7. A river of twelve sections; then, those desiring the dreadful, god-protected honey wander about. Yogis (yogin) clearly perceive that eternal Lord (bhagavat).
तदर्धमासं पिबति संचित्य भ्रमरो मधु ।
ईशानः सर्वभूतेषु हविर्भूतमकल्पयत् ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥८॥
8. tadardhamāsaṁ pibati saṁcitya bhramaro madhu ,
īśānaḥ sarvabhūteṣu havirbhūtamakalpayat ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
8. tat ardhamāsam pibati saṃcitya
bhramaraḥ madhu īśānaḥ sarvabhūteṣu
havibhūtam akalpayat yoginaḥ tam
prapaśyanti bhagavantam sanātanam
8. Having collected honey, a bee drinks it for half a month. The Lord (īśāna), being in all beings, created that essence as an oblation. Yogis (yogin) clearly perceive that eternal Lord (bhagavat).
हिरण्यपर्णमश्वत्थमभिपत्य अपक्षकाः ।
ते तत्र पक्षिणो भूत्वा प्रपतन्ति यथादिशम् ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥९॥
9. hiraṇyaparṇamaśvatthamabhipatya apakṣakāḥ ,
te tatra pakṣiṇo bhūtvā prapatanti yathādiśam ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
9. hiraṇyaparṇam aśvattham abhipatya
apakṣakāḥ te tatra pakṣiṇaḥ bhūtvā
prapatanti yathādiśam yoginaḥ tam
prapaśyanti bhagavantam sanātanam
9. Those who are wingless, having resorted to the golden-leaved cosmic tree (aśvattha), become like birds there and fall down in all directions. However, the practitioners of yoga (yoginaḥ) clearly perceive that eternal Divine Being (bhagavantam sanātanam).
पूर्णात्पूर्णान्युद्धरन्ति पूर्णात्पूर्णानि चक्रिरे ।
हरन्ति पूर्णात्पूर्णानि पूर्णमेवावशिष्यते ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥१०॥
10. pūrṇātpūrṇānyuddharanti pūrṇātpūrṇāni cakrire ,
haranti pūrṇātpūrṇāni pūrṇamevāvaśiṣyate ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
10. pūrṇāt pūrṇāni uddharanti pūrṇāt
pūrṇāni cakrire haranti pūrṇāt pūrṇāni
pūrṇam eva avaśiṣyate yoginaḥ
tam prapaśyanti bhagavantam sanātanam
10. From the Complete (pūrṇa), complete entities are drawn forth. From the Complete, complete entities are created. From the Complete, complete entities are taken away. Only the Complete (pūrṇa) remains. The practitioners of yoga (yoginaḥ) clearly perceive that eternal Divine Being (bhagavantam sanātanam).
तस्माद्वै वायुरायातस्तस्मिंश्च प्रयतः सदा ।
तस्मादग्निश्च सोमश्च तस्मिंश्च प्राण आततः ॥११॥
11. tasmādvai vāyurāyātastasmiṁśca prayataḥ sadā ,
tasmādagniśca somaśca tasmiṁśca prāṇa ātataḥ.
11. tasmāt vai vāyuḥ āayātaḥ tasmin ca prayataḥ sadā
tasmāt agniḥ ca somaḥ ca tasmin ca prāṇaḥ ātataḥ
11. Indeed, from That, the wind (vāyu) originates, and in That, it is always regulated. From That also comes fire and Soma, and in That, the vital life-force (prāṇa) is extended.
सर्वमेव ततो विद्यात्तत्तद्वक्तुं न शक्नुमः ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥१२॥
12. sarvameva tato vidyāttattadvaktuṁ na śaknumaḥ ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
12. sarvam eva tataḥ vidyāt tat tat vaktum na śaknumaḥ
yoginaḥ tam prapaśyanti bhagavantam sanātanam
12. One should indeed know everything as originating from That (ultimate reality); however, we are unable to describe each and every one of those things. The practitioners of yoga (yoginaḥ) clearly perceive that eternal Divine Being (bhagavantam sanātanam).
अपानं गिरति प्राणः प्राणं गिरति चन्द्रमाः ।
आदित्यो गिरते चन्द्रमादित्यं गिरते परः ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥१३॥
13. apānaṁ girati prāṇaḥ prāṇaṁ girati candramāḥ ,
ādityo girate candramādityaṁ girate paraḥ ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
13. apānam girati prāṇaḥ prāṇam girati
candramāḥ ādityaḥ girate candramāḥ
ādityam girate paraḥ yoginaḥ tam
prapaśyanti bhagavantam sanātanam
13. The vital breath (prāṇa) absorbs the downward-moving air (apāna); the moon (candramā) absorbs the vital breath (prāṇa). The sun (āditya) absorbs the moon (candramā), and the Supreme (Para) absorbs the sun (āditya). Yogis (yoginaḥ) perceive that eternal (sanātana) divine being (bhagavantam).
एकं पादं नोत्क्षिपति सलिलाद्धंस उच्चरन् ।
तं चेत्सततमृत्विजं न मृत्युर्नामृतं भवेत् ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥१४॥
14. ekaṁ pādaṁ notkṣipati salilāddhaṁsa uccaran ,
taṁ cetsatatamṛtvijaṁ na mṛtyurnāmṛtaṁ bhavet ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
14. ekam pādam na utkṣipati salilāt haṃsaḥ
uccaran tam cet satatam ṛtvijam
na mṛtyuḥ na amṛtam bhavet yoginaḥ
tam prapaśyanti bhagavantam sanātanam
14. A swan (haṃsa) rising from the water does not lift one foot, signifying its inherent connection (to Brahman). If that constant performer of "yajña" (ṛtvijam) were not (eternal), then neither death nor immortality would exist. Yogis (yoginaḥ) perceive that eternal (sanātana) divine being (bhagavantam).
एवं देवो महात्मा स पावकं पुरुषो गिरन् ।
यो वै तं पुरुषं वेद तस्येहात्मा न रिष्यते ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥१५॥
15. evaṁ devo mahātmā sa pāvakaṁ puruṣo giran ,
yo vai taṁ puruṣaṁ veda tasyehātmā na riṣyate ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
15. evam devaḥ mahātmā saḥ pāvakam puruṣaḥ
giran yaḥ vai tam puruṣam veda
tasya iha ātmā na riṣyate yoginaḥ
tam prapaśyanti bhagavantam sanātanam
15. Thus, that great divine being, who is the supreme cosmic person (puruṣa), consumes the purifying fire (pāvaka). Whoever truly knows that supreme cosmic person (puruṣa), his self (ātman) is not harmed in this world. Yogis (yoginaḥ) perceive that eternal (sanātana) divine being (bhagavantam).
यः सहस्रं सहस्राणां पक्षान्संतत्य संपतेत् ।
मध्यमे मध्य आगच्छेदपि चेत्स्यान्मनोजवः ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥१६॥
16. yaḥ sahasraṁ sahasrāṇāṁ pakṣānsaṁtatya saṁpatet ,
madhyame madhya āgacchedapi cetsyānmanojavaḥ ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
16. yaḥ sahasram sahasrāṇām pakṣān saṃtatya
saṃpatet madhyame madhye āgacchet
api cet syāt manojavaḥ yoginaḥ
tam prapaśyanti bhagavantam sanātanam
16. He who could fly by extending thousands of thousands of wings, and even if he were to reach the innermost center, being as swift as thought (manojava), (would still not perceive it). Yogis (yoginaḥ) perceive that eternal (sanātana) divine being (bhagavantam).
न दर्शने तिष्ठति रूपमस्य पश्यन्ति चैनं सुविशुद्धसत्त्वाः ।
हितो मनीषी मनसाभिपश्येद्ये तं श्रयेयुरमृतास्ते भवन्ति ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥१७॥
17. na darśane tiṣṭhati rūpamasya; paśyanti cainaṁ suviśuddhasattvāḥ ,
hito manīṣī manasābhipaśye;dye taṁ śrayeyuramṛtāste bhavanti ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
17. na darśane tiṣṭhati rūpam asya paśyanti ca
enam suviśuddhasattvāḥ hitaḥ manīṣī manasā
abhipaśyet ye tam śrayeyuḥ amṛtāḥ te bhavanti
yoginaḥ tam prapaśyanti bhagavantam sanātanam
17. His form does not appear within the range of perception. Rather, those with an extremely pure being (sattva) see Him. A benevolent and wise person should perceive Him with the mind. Those who take refuge in Him become immortal. Yogis distinctly perceive that eternal (sanātana) Lord (bhagavant).
गूहन्ति सर्पा इव गह्वराणि स्वशिक्षया स्वेन वृत्तेन मर्त्याः ।
तेषु प्रमुह्यन्ति जना विमूढा यथाध्वानं मोहयन्ते भयाय ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥१८॥
18. gūhanti sarpā iva gahvarāṇi; svaśikṣayā svena vṛttena martyāḥ ,
teṣu pramuhyanti janā vimūḍhā; yathādhvānaṁ mohayante bhayāya ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
18. gūhanti sarpāḥ iva gahvarāṇi svaśikṣayā svena
vṛttena martyāḥ teṣu pramuhyanti janāḥ
vimūḍhāḥ yathā adhvanaṃ mohayante bhayāya
yoginaḥ tam prapaśyanti bhagavantam sanātanam
18. Just as snakes hide themselves in caves, mortals obscure (the truth) through their self-taught practices and conduct. Among such mortals, bewildered people become utterly confused, just as they lose their way on a path due to fear. Yogis distinctly perceive that eternal (sanātana) Lord (bhagavant).
सदा सदासत्कृतः स्यान्न मृत्युरमृतं कुतः ।
सत्यानृते सत्यसमानबन्धने सतश्च योनिरसतश्चैक एव ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥१९॥
19. sadā sadāsatkṛtaḥ syānna mṛtyuramṛtaṁ kutaḥ ,
satyānṛte satyasamānabandhane; sataśca yonirasataścaika eva ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
19. sadā satkṛtaḥ syāt na mṛtyuḥ amṛtam
kutaḥ satyānṛte satyasamānabandhane
sataḥ ca yoniḥ asataḥ ca ekaḥ eva yoginaḥ
tam prapaśyanti bhagavantam sanātanam
19. May (the Lord) always be honored. For Him, there is no death; where then is the question of immortality (amṛta)? Truth and untruth are bound by a bond that is equivalent to truth. Indeed, the origin of both the existent and the non-existent is one and the same. Yogis distinctly perceive that eternal (sanātana) Lord (bhagavant).
न साधुना नोत असाधुना वा समानमेतद्दृश्यते मानुषेषु ।
समानमेतदमृतस्य विद्यादेवंयुक्तो मधु तद्वै परीप्सेत् ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥२०॥
20. na sādhunā nota asādhunā vā; samānametaddṛśyate mānuṣeṣu ,
samānametadamṛtasya vidyā;devaṁyukto madhu tadvai parīpset ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
20. na sādhunā na uta asādhunā vā samānam etat
dṛśyate mānuṣeṣu samānam etat amṛtasya
vidyāt evam yuktaḥ madhu tat vai parīpset
yoginaḥ tam prapaśyanti bhagavantam sanātanam
20. This (Lord) is not perceived uniformly among human beings, neither by the virtuous nor by the non-virtuous. One should know this same (Lord) as the source of immortality (amṛta). One who is thus united (in yoga) should indeed intensely seek that nectar (madhu). Yogis distinctly perceive that eternal (sanātana) Lord (bhagavant).
नास्यातिवादा हृदयं तापयन्ति नानधीतं नाहुतमग्निहोत्रम् ।
मनो ब्राह्मीं लघुतामादधीत प्रज्ञानमस्य नाम धीरा लभन्ते ।
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम् ॥२१॥
21. nāsyātivādā hṛdayaṁ tāpayanti; nānadhītaṁ nāhutamagnihotram ,
mano brāhmīṁ laghutāmādadhīta; prajñānamasya nāma dhīrā labhante ,
yoginastaṁ prapaśyanti bhagavantaṁ sanātanam.
21. na asya ativādāḥ hṛdayam tāpayanti na anadhītam
na āhutam agnihotram manaḥ brāhmīm laghutām
ādadīta prajñānam asya nāma dhīrāḥ labhante
yoginaḥ tam prapaśyanti bhagavantam sanātanam
21. His heart is not tormented by harsh words, nor by unstudied scripture, nor by unoffered fire sacrifice (agnihotra). His mind attains a lightness associated with the divine (brāhmī). The wise (dhīra) recognize his wisdom (prajñāna). Yogis perceive him as the eternal (sanātana) Lord (Bhagavantam).
एवं यः सर्वभूतेषु आत्मानमनुपश्यति ।
अन्यत्रान्यत्र युक्तेषु किं स शोचेत्ततः परम् ॥२२॥
22. evaṁ yaḥ sarvabhūteṣu ātmānamanupaśyati ,
anyatrānyatra yukteṣu kiṁ sa śocettataḥ param.
22. evam yaḥ sarvabhūteṣu ātmānam anupaśyati
anyatra anyatra yukteṣu kim sa śocet tataḥ param
22. Thus, he who perceives the Self (ātman) in all beings (sarvabhūteṣu), even in those engaged in diverse circumstances, what sorrow could he experience beyond that?
यथोदपाने महति सर्वतः संप्लुतोदके ।
एवं सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥२३॥
23. yathodapāne mahati sarvataḥ saṁplutodake ,
evaṁ sarveṣu vedeṣu brāhmaṇasya vijānataḥ.
23. yathā udapāne mahati sarvataḥ saṃplutodake
evam sarveṣu vedeṣu brāhmaṇasya vijānataḥ
23. Just as all the various purposes served by small wells are fulfilled by a vast water reservoir (udapāna) completely overflowing with water, similarly, for a discerning Brahmin (brāhmaṇa) who truly knows (the ultimate truth), all the Vedas (veda) are understood and encompassed within that supreme knowledge.
अङ्गुष्ठमात्रः पुरुषो महात्मा न दृश्यतेऽसौ हृदये निविष्टः ।
अजश्चरो दिवारात्रमतन्द्रितश्च स तं मत्वा कविरास्ते प्रसन्नः ॥२४॥
24. aṅguṣṭhamātraḥ puruṣo mahātmā; na dṛśyate'sau hṛdaye niviṣṭaḥ ,
ajaścaro divārātramatandritaśca; sa taṁ matvā kavirāste prasannaḥ.
24. aṅguṣṭhamātraḥ puruṣaḥ mahātmā na
dṛśyate asau hṛdaye niviṣṭaḥ ajaḥ
caraḥ divārātram atandritaḥ ca
saḥ tam matvā kaviḥ āste prasannaḥ
24. The great (mahātman) Person (puruṣa), who is of the size of a thumb (aṅguṣṭhamātra), though residing within the heart (hṛdaya), is not perceived. He is unborn (aja), continually moving day and night, and unwearied. Having recognized Him, the wise one (kavi) abides in contentment.
अहमेवास्मि वो माता पिता पुत्रोऽस्म्यहं पुनः ।
आत्माहमपि सर्वस्य यच्च नास्ति यदस्ति च ॥२५॥
25. ahamevāsmi vo mātā pitā putro'smyahaṁ punaḥ ,
ātmāhamapi sarvasya yacca nāsti yadasti ca.
25. aham eva asmi vaḥ mātā pitā putraḥ asmi aham punaḥ
ātmā aham api sarvasya yat ca na asti yat asti ca
25. I alone am your mother and father; indeed, I am also your son. I am furthermore the self (ātman) of everything, both what exists and what does not exist.
पितामहोऽस्मि स्थविरः पिता पुत्रश्च भारत ।
ममैव यूयमात्मस्था न मे यूयं न वोऽप्यहम् ॥२६॥
26. pitāmaho'smi sthaviraḥ pitā putraśca bhārata ,
mamaiva yūyamātmasthā na me yūyaṁ na vo'pyaham.
26. pitāmahaḥ asmi sthaviraḥ pitā putraḥ ca bhārata
mama eva yūyam ātmasthā na me yūyam na vaḥ api aham
26. O descendant of Bharata (bhārata), I am the grandfather, the old one, the father, and also the son. You are established within my own self (ātman), yet you are not truly mine, nor am I truly yours.
आत्मैव स्थानं मम जन्म चात्मा
वेदप्रोक्तोऽहमजरप्रतिष्ठः ॥२७॥
27. ātmaiva sthānaṁ mama janma cātmā;
vedaprokto'hamajarapratiṣṭhaḥ.
27. ātmā eva sthānam mama janma ca ātmā
vedaproktah aham ajarapratiṣṭhaḥ
27. The self (ātman) alone is my abode, and the self (ātman) is also my origin. I am proclaimed by the Vedas and eternally established in that which is imperishable.
अणोरणीयान्सुमनाः सर्वभूतेषु जागृमि ।
पितरं सर्वभूतानां पुष्करे निहितं विदुः ॥२८॥
28. aṇoraṇīyānsumanāḥ sarvabhūteṣu jāgṛmi ,
pitaraṁ sarvabhūtānāṁ puṣkare nihitaṁ viduḥ.
28. aṇoḥ aṇīyān sumanāḥ sarvabhūteṣu jāgṛmi
pitaram sarvabhūtānām puṣkare nihitam viduḥ
28. I am smaller than the smallest, and of a pleasant mind; I am ever-awake in all living beings. They know the father of all beings to be established in the lotus (puṣkara).