बृहदारण्यकोपनिषद

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yah upanishad shukl yajurved ki kanv-shakha ke antargat ata hai. 'brihat' (b da) aur 'aranyak' (van) do shabdoan ke mel se isaka yah 'brihadaranyak' nam p da hai. isamean chhah adhyay haian aur pratyek adhyay mean anek 'brahman' haian. brihadaranyak upanishadoan par bhartu prapanch ne bhashy rachana ki thi.

pratham adhyay

isamean chhah brahman haian.

• pratham brahman mean, srishti-roop yajn' ko ashvamedh yajn ke virat ashv ke saman prastut kiya gaya hai. yah atyant pratikatmak aur rahasyatmak hai. isamean pramukh roop se virat prakriti ki upasana dvara 'brahm' ki upasana ki gayi hai.
• doosare brahman mean, pralay ke bad 'srishti ki utpatti' ka varnan hai.
• tisare brahman mean, devataoan aur asuroan ke 'pran ki mahima' aur usake bhed spasht kiye gaye haian.
• chauthe brahman mean, 'brahm ko sarvaroop' svikar kiya gaya hai aur charoan varnoan (brahman, kshatriy, vaishy aur shoodr) ke vikas kram ko prastut kiya gaya hai.
• paanchavean brahman mean, sat prakar ke annoan ki utpatti ka ullekh hai aur sampoorn srishti ko 'man, vani aur pran' ke roop mean vibhajit kiya gaya hai.
• chhathe brahman mean, 'nam, roop aur karm' ki charcha ki gayi hai.
  

pratham brahman
is brahman mean prakriti ke virat roop ki tulana 'ashvamedh yajn' ke gho de se ki gayi hai. usake vividh aangoan mean srishti ke vividh svaroopoan ki kalpana ki gayi hai. 'ashv' shabd shakti aur gati ka parichayak haian. yah sampoorn brahman bhi nirantar satat gatishil hai. is prakar vaidik rrishi ashvamedh ke ashv ke madhyam se sampoorn srishti ko us ajnat shakti dvara satat gatishil siddh karate haian. 'ashv' us raja ki shakti ka pratik hai, jo chakravarti kahalana chahata haian isi bhaanti yah sampoorn srishti us parabrahm ki shakti ka pratik hai. jis prakar ashvamedh yajn mean 'ashv' ki pooja ki jati hai aur bad mean usaki bali chadha di jati hai, usi prakar sadhak is srishti ki upasana karata hai, kintu ant mean is srishti ko nashvar janakar chho d deta hai aur isase pare us 'brahm' ko hi anubhav karata hai, jo is srishti ka niyanta hai. jaise lokik jagath mean sabhi 'ashv' se pare us 'raja' ko dekhate haian, jisake yajn ka vah gho da hai tatha 'raja' hi pramukh hota hai, vaise hi adhyatmik jagath mean vah 'brahm' hai. udaharan ke roop mean rrishiyoan ki is kalpana ka avalokan karean- yah yajniy ashv ya vishvavyapi shakti pravah ka sir 'ushakal' hai. adity (soory) netr haian, vayu pran hai, khula mukh 'atma' hai, antariksh udar hai, din aur ratri donoan pair haian, nakshatr samooh asthiyaan haian aur akash maans hai. meghoan ka garjan usaki aang daee hai aur jal-varsha usaka mootr hai aur shabd ghosh (hinahinana) vani hai. vastav mean ye upamaean us virat srishti ka keval bodh karati haian. doosare shabdoan mean rrishigan moort pratikoan ke dvara amoort brahm ki virat sanchetana ka digdarshan karate haian. vahi upasana ke yogy hai.
doosara brahman
isamean srishti ke janm ki adbhut kalpana ki gayi hai. koee nahian janata ki srishti ka nirman aur vikas kaise hua, kintu vaidik rrishiyoan ne atyant vaijnanik dhang se srishti ke vikas-kram ko prastut kiya hai. unaka kahana hai ki srishti ke prarambh mean kuchh nahian tha. keval ek 'sath' hi tha, jo pralay-roopi mrityu se dhaka hua tha. tab usane sankalp kiya ki use pun: udit hona hai. us sankalp ke dvara ap: (jal) ka pradurbhav hua. is jal ke oopar sthool kan ekatr ho jane se prithvi ki utpatti huee. usake uparant srishti ke srijanakarta ke shram-svaroop usaka tez agni ke roop mean prakat hua. taduparant parameshvar ne apane agni-roop ke tritiyaansh ko soory, vayu aur agni tin bhagoan mean vibhakt kar diya. poorv disha usaka shirsh bhag (sir), uttar-dakshin dishaean usaka parshv bhag au dyulok usaka prishth bhag, antariksh udar, prithvi vakshasthal aur agni tattv us virat purush ki atma bane. yahi pranatattv kahalaya. isake bad is virat purush ki ichchha huee ki any sharir utpann hoan. tab mithunatmak srishti ka nirman prarambh hua. nar-nari, pashu aur pakshiyoan tatha jalacharoan mean nar-mada ke yugm bane aur unake mithun-sanyog se jivan ka kramik vikas hua. phir isake palan ke lie ann se man aur man se vani ka srijan hua. vani se rrikh, yaju, sam ka srijan hua.
tisara brahman
yahaan prajapati-putroan ke do vargoan ka ullekh hai. ek devagan, doosare asur. devagan sankhya mean kam the aur asuragan adhik. donoan mean pratisparddha hone lagi. devataoan ne nishchay kiya ki ve yajn mean 'udgith' (samoohik mantragan) dvara asuroan par havi hone ka prayatn karean. aisa vichar karake unhoanne, pahale vakh se, phir pran, chakshu, kan, man, mukh pran adi se udgith path karane ka nivedan kiya. sabhi ne devataoan ke lie 'udgith' kiya, parantu har bar asuraganoan ne unhean pap se mukt kar diya. is karan vani, pran-shakti, chakshu, kan ya man dooshit ho gaye, kintu mukh mean nivas karane vale pran ko ve dooshit nahian kar sake. vahaan asuragan poori tarah parajit ho gaye. is mukh mean samast aangoan ka ras hone ke karan ise 'aangiras' bhi kaha jata hai. is pran-roop devata ne indriyoan ke samast papoan ko nasht karake unhean sharir ki sima se bahar kar diya. tab us pranadevata ne vagdevata (vani), chakshu, ghran-shakti, shravan-shakti, man-shakti adi se mrityu-bhay ko door kar diya aur phir pran-shakti ko bhi mrityu-bhay se door kar diya. samast devagun pran mean pravesh kar gaye aur abhay ho gaye. yah pran hi 'sam' hai. vakh hi 'sa' aur pran hi 'am' hai. donoan ke sahayog se 'sam' banata hai, arthath yadi pranatattv se gayan kiya jaye, to vah jivan-sadhana ko saphal banata hai. vani aur hridayagat bhavoan ka sanyog samagan ko amar bana deta hai. aisa gan karane vala dhan-dhany v aishvary se sampann hota hai. use pratishtha prapt hoti hai.
chautha brahman
yahaan 'brahm' ki ekaangita par prakash dala gaya hai. brahm ke siva srishti mean koee doosara nahian hai. usake lie yahi kaha ja sakata hai- 'ahasmi, 'arthath maian hooan. isilie brahm ko aham sanjnak kaha jata hai. ekaki hone ke karan vah rama nahian. tab usane kisi any ki akaanksha ki. tab usane apane ko nari ke roop mean vibhakt kar diya. 'arddhanarishvar' ki kalpana isilie ki gayi hai. purush aur stri ke milan se manav-jivan ka vikas hua. pratham charan mean prakriti sankalp karake savyan ko jis-jis pashu-pakshi adi jivoan ke roop mean dhalati gayi, usaka vaisa-vaisa roop banata gaya aur usi ke anusar unake yugm bane aur maithuni srishti se jivan ke vividh roopoan ka janm hua. sabase pahale brahm 'brahman' varn mean tha. pun: usane apani raksha ke lie kshatriy varn ka srijan kiya. phir usane vaishy varn ka srijan kiya aur ant mean shoodr varn ka srijan kiya aur unhian ki pravrittiyoan ke anusar unake karyoan ka vibhajan kiya. karm ka vistar hone ke uparant 'dharm' ki utpatti ki. dharm se shreshth kuchh bhi nahian he. dharm ki satya hai. isi ne 'atma' se parichay karayaan yah 'atma' hi samast jivoan ko ashray pradata hai. yajn dvara isi 'atmay ko prasann karane se devalok ki prapti hoti hai.
paanchavaan brahman
paramapita ne srishti ka srijan karake kshudha-tripti ke lie char prakar ke annoan ka srijan kiya. unamean ek prakar ka ann sabhi ke lie, doosare prakar ka ann devataoan ke lie, tisare prakar ka ann apane lie tatha chauthe prakar ka pashuoan ke lie vitarit kar diya. dharati se utpann ann sabhi ke lie hai. use sabhi ko saman roop se upabhog karane ka adhikar hai. havan dvara daya jane ann devataoan ke lie hai. pashuoan ko diya jane vala khadyann doodh utpann karata hai. yah doodh sabhi ke pine yogy he. shighr utpann hue bachachh ko stanapan se doodh hi diya jata hai. kaha gaya ki ek varsh tak doodh se nirantar agnihotr karane par mrityu bhi vash mean ho jati he. us purush ne tin annoan ka chayan apane lie kiya. ye tin ann-'man, 'vani' aur 'pran' haian vani dvara prithvilok ko, man dvara antarikshalok ko aur pran dvara svargalok ko paya ja sakata hai. vani rrigved, man yajurved aur pran samaved hai. jo kuchh bhi janane yogy hai, vah man ka svaroop hai. vani jnan-svaroop hokar jivatma ki raksha karati hai aur jo kuchh anajana hai, vah pran-svaroop hai. is vishv mean jo kuchh bhi svadhyay ya jnan hai, vah sab 'brahm' se hi ekikrit hai. vastut: yah soory nishchit roop se pran se hi udit hota hai aur pran mean hi sama jata hai.
chhatha brahman
is sansar mean jo kuchh bhi hai, vah nam, roop aur karm, in tinoan ka hi samuday hai. in namoan ka upadan 'vani' haian. samast namoan ki utpatti is vani dvara hi hoti hai. samast roopoan ka upadan 'chakshu' hai. samast soory is chakshu se hi utpann hote haian. samast roopoan ko dharan karane se chakshu hi in roopoan ka pran hai, 'brahm' hai. samast karmoan ka upadan yah 'atma' hai. samast karm sharir se hi hote haian aur usaki prerana sharir mean sthit yah atma hi deti hai. yah 'atma' hi sab karmoan ka 'brahm' hai. atma dvara hi nam, roop aur karm utpann hue haian. at: ye tinoan alag hote hue bhi ek atma hi haian. yah atma saty se achchhadit hai. yahi amrit hai. pran hi amrit-svaroop hai. nam aur roop hi saty haian. amrit aur saty se hi pran achchhann hai, dhaka hua hai, ajnat hai.

doosara adhyay

doosare adhyay mean bhi chhah brahman haian. pratham brahman mean diang haankane vale, arthath bahut badh-chadhakar bolane vale gargy balaki rrishi evan vidvanh raja ajatashatru ke sanvadoan dvara 'brahm' v 'atmatattv' ko spasht kiya gaya hai. doosare aur tisare brahman mean 'pranopasana' tatha brahm ke do moortt-amoortt roopoan ka varnan kiya gaya hai. inhean 'sakar' aur 'nirakar' brahm bhi kaha gaya hai. chauthe brahman mean yajnavalky-maitreyi sanvad haian. paanchavean aur chhathe brahman mean 'madhuvidya' au usaki parampara ka varnan hai.
pratham brahman
is brahman mean 'brahmajnan' ka upadesh dene ek bar garg gotriy balaki namak rrishi ved pravakta kashi naresh ajatashatru ke darabar mean pahuanchate haian. vahaan ve ahankarapoorn vani mean 'brahmajnan' ka upadesh dene ki bat karate haian is par vidvanh ajatashatru badale mean unhean ek sahastr gauean pradan karane ki bat karate haian, parantu balaki muni ajatashatru ko santusht nahian kar pate.
doosara brahman
yahaan virat 'brahmand' aur 'manav' ki samanata ka bodh karaya gaya hai. jo brahman mean hai, vahi manav-sharir mean vidyaman hai. kaha bhi hai- yadh pinde tattbrahmande, arthath jo kuchh bhi sthool aur sookshm roop se is sharir mean vidyaman hai, vahi is virat brahmand mean sthit hai. vastav mean is vishal srishti ka atisookshm roop paramatma ne is manav-sharir mean sthapit kiya hai aur vah svayan bhi is sharir mean pran-shakti ke roop mean virajaman hai. is brahman ke prarambh mean hi kaha gaya hai ki jisane adhan (adhar), pratyadhan (shirsh), sthoona (khooanta, arthath ann aur jal se prapt hone vali jivani-shakti) aur dam (baandhane ki rassi, arthath vah nal jisase shishu mata ke sath ju da rahata hai) ko samajh liya, vah paramajnan ko prapt kar leta hai. yahaan shishu ke roopak dvara 'pran' ko shishu ka roop bataya gaya hai. yah shishu athava 'pran' manav-sharir ka adhar haian 'shirsh', arthath paanchoan jnanendriyoan- aankh, kan, nak, jihva aur man-pratyadhan haian. shvas ki sthoona hai aur dam 'ann' hai. pranatattv ka is sharir se gahara sambandh hai. isake bina sharir ki sakriyata athava gatishilata ki kalpana hi nahian ki ja sakatian isilie ise sharir ka adhar mana gaya hai. 'shirsh' hi samast jnanendriyoan ka niyantran karata hai aur 'shvas' hi pran ki sthoona shakti hai. pran ka adhar 'ann' hai. shishu ki oopari palak 'dyulok' hai aur nichali palak 'prithvilok' hai. palakoan ka jhapakana rat aur din hai. aankhoan ke lal dore rudr athava agnitattv hai. netroan ka gilapan jalatattv hai, safed bhag akash hai, kali putali prithvi-tattv hai aur putali ke madhy sthit tara soory hai, aankhoan ke chhidr vayutattv haian. is rahasy ko samajhane vala sadhak jivan mean kabhi abhavagrast nahian hota. hriday-roopi akash ya pran-roopi tat par 'sapt rrishi' vidyaman haian do kan, do netr, do nasika chhidr aur ek rasana, ye sat rrishi haian. inake sath sanvad karane vali athavian 'vani' hai. ye donoan kan gautam aur bharadvaj rrishi haian ye donoan netr hi vishvamitr aur jamadagni rrishi haian, donoan nasika chhidr vasishth aur kashyap haian aur vakh hi satavean atri rrishi haian. jo aisa janata hai, vah samast ann bhogoan ka svami hota hai.
tisara brahman
is brahman mean 'brahm' kean do roopoan-'moortay aur 'amoort,' arthath 'vyakt' aur 'avyakt' svaroopoan ka varnan kiya gaya hai. jo moort ya vyakt hai, vah sthir, j d aur nashavan hai, maranadharma hai, kintu jo amoort ya avyakt hai, vah sookshm, avinashi aur satat gatishil hai. adity mandal mean jo vishisht tejash-svaroop purush hai, vah amarty aur avyakt bhootoan ka sar-roop hai. vayu aur antariksh bhi avyakt aur amarty haian. ve nirantar gatishil haian. manav-sharir mean akash aur pranatattv se bhinn jo prithvi, jal, agni ka aansh vidyaman hai, vah moort aur maranadharma hai. netr is sath ka sar-roop hai. 'brahm' ke lie sarvottam upadesh 'neti-neti' hai, arthath us parabrahm ke yatharth roop ko poorn roop se koee bhi aj tak nahian jan saka. use 'saty' nam se jana jata haian yah pran hi nishchay roop se 'saty' hai aur vahi 'brahm' ka sookshm roop haian isi mean samast brahmand samaya hua hai.
chautha brahman
is brahman mean, maharshi yajnavalky v unaki dharmapatni maitreyi mean 'atmatattv' ko lekar sanvad hai. ek bar maharshi yajnavalky ne grihasth ashram chho dakar vanaprasth ashram mean jane ki ichchha vyakt karate hue apani patni se kaha ki ve apana sab kuchh usamean aur apani doosari patni katyayani mean baant dena chahate haian. is par maitreyi ne unase poochha ki kya is dhan-sampatti se amritv ki asha ki ja sakat hai? kya ve use amritv-prapti ka upay batayeange?
is par maharshi yajnavalky ne kaha-'he devi! dhan-sampatti se amritv prapt nahian kiya ja sakata. amritv ke lie atmajnan hona anivary hai; kyoanki atma dvara hi atma ko grahan kiya ja sakata hai.'unhoanne kaha-'he maitreyi! pati ki akaanksha-poorti ke lie, pati ko patni priy hoti hai. isi prakar pita ki akaanksha ke lie putroan ki, apane svarth ke lie dhan ki, jnan ki, shakti ki, devataoan ki, lokoan, ki aur parijanoan ki avashyakata hoti hai. isi prakar, 'atm-darshan' ke lie shravan, manan aur jnan ki avashyakata hoti hai. koee kisi ko atm-darshan nahian kara sakata. isaka anubhav svayan hi apani atma mean karana hota hai.'
unhoanne anek drishtant dekar ise samajhaya-'he devi! jis prakar 'jal' ka ashray samudr hai, 'sparsh' ka ashray tvacha hai, 'gandh' ka ashray nasika hai, 'ras' ka ashray jihva hai, 'roopoan' ka ashray chakshu haian, 'shabd' ka ashray shrotr (kan) haian, sabhi 'sankalpoan' ka ashray man hai, 'vidyaoan ka ashray hriday hai, 'karmoan' ka ashray hath haian, samast 'anand' ka ashray upasth (indri) hai, 'visarjan' ka ashray payu (guda) hai, samast 'margo' ka ashray charan haian aur samast 'vedoan' kak ashray vani hai, usi prakar sabhi 'atmaoan' ka ashray 'paramatma' hai.' unhoanne age bataya-'he maitreyi! jis prakar jal mean ghule hue namak ko nahian nikala ja sakata, usi prakar us mahabhoot, antahin, vijnanaghan paramatma mean sabhi atmaane samakar vilupt ho jati haian. jab tak 'dvait' ka bhav bana rahata hai, tab tak vah paramatma doori banaye rakhata hai, kintu 'advait' bhav ke ate hi atma, paramatma mean lin ho jata hai, arthath use apani atma se hi janane ka prayatn karo.'
paanchavaan brahman
is brahman mean 'madhuvidya, 'arthat' atmavidya' ka varnan hai. is madhuvidya ka upadesh rrishi atharvan dadhyang ne sarvapratham ashvinikumaroan ko diya tha. mantr drisht ne kaha ki parabrahm ne sarvapratham do pair vale aur char pair vale shariroan ka nirman kiya tha. usake pashchath vah virat purush un shariroan mean pravisht ho gaya. usane kaha ki shariradhari ko usake yatharth roop mean prakat karane ke lie vah purush shariradhari ke pratiroop jal, vayu, akash adi ki bhaanti ho jata hai. vah paramatma ek hote hue bhi maya ke karan anek roopoan vala pratibhasit hota hai. vastut: samast vishayoan ka anubhav karane vala 'atma' hi 'brahmaroop' hai. yah samast prithvi, samast prani, samast jal, samast agni, samast vayu, adity, dishaean, chandrama, vidyut, megh, akash, dharm, saty aur manushy madhu-roop haian, arthath atmaroop hai. sabhi mean vah vinasharahit, tejasvi 'atma' vidyaman hai. vahi sarvavyapi paramatma ka sookshm aansh hai. yah 'atma' samast jivoan ka madhu hai aur jiv is atma ke madhu haian. isi mean vah tejasvi var avinashi purush 'parabrahm' ke roop mean sthit hai. vah 'brahm' karanavihin, karyavihin, antar aur bahar se vihin, amoort roop hai. isi brahm svaroop 'atma' ko janane athava isake sath sakshatkar karane ka upadesh sabhi vedant dete haian at: madhu'p us atma ka chintan karake hi, paramatma tak pahuanchana chahie.
chhatha brahman
is brahman mean 'madhukand' ki guru-shishy parampara ka varnan kiya gaya hai. yahaan keval jnan prapt karane vale rrishiyoan ki parampara ka ullekh kiya gaya hai. us sarvashaktiman paramatma ki jis-jis ne anubhooti ki, use usane usi prakar apane shishy ko de diya. kisi ne bhi us par ekadhikar karane ka prayatn nahian kiya. is parampara mean katipay prasiddh rrishi gaupavan, kaushik, gautam, shandily, parashar, bharadvaj, aangiras, atharvan, ashvinikumar adi ka ullekh hai.

tisara adhyay

tisare adhyay mean nau brahman haian. inake antargat raja janak ke yajn mean yajnavalky rrishi se vibhinn tattvavettaoan dvara prashn poochhe gaye haian aur unake uttar prapt kiye gaye haian. gargi dvara bar-bar prashn poochh jane par yajnavalky use apamanit karake rok dete haian. pun: sabha ki anumati se usake dvara prashn poochhe jate haian. vah unase apani parajay svikar kar leti hai. isi prakar shakaly rrishi atiprashn karane ke karan apamanit hote haian. isi ka ullekh prashnottar roop mean yahaan kiya gaya hai. inamean bharatiy 'tattv-darshan' ka nicho d prapt hota hai.
pratham brahman
ek bar videharaj janak ne ek mahanh yajn kiya. us yajn mean kuru au paanchal pradeshoan ke bahut se vidvanh padhare. raja ne yah janane ke lie ki inamean sarvotkrisht vidvanh kaun hai, apani gaushala se ek sahastr svasth gauoan ke sigoan mean lagabhag 100 gram svarn bandhava diya aur sabhi ko sambodhit karake kaha ki jo bhi sarvadhik brahmanishth hai, vah in gauoan ko le jaye. un brahmanoan mean se kisi ka bhi sahas nahian hua, to maharshi yajnavalky ne apane ek shishy samashrava se un gauoan ko haank le jane ke lie kaha. isase any brahman krodhit ho uthe aur chikhane-chillane lage ki yah hamase sarvashreshth kaise he? tab unake madhy shastrarth hua. sabase pahale yajn ke hota ashval ne prashn kiya aur yajnavalky ne usake prashnoan ka uttar diya-
ashval-'he munivar! jab yah sara vishv mrityu ke adhin hai, tab keval yajaman hi kis prakar mrityu ke bandhan ka atikraman kar sakata hai?'
yajnavalky— hota namak rritvik vakh (vani) aur agni hai. vah in donoan shaktiyoan ke dvara mrityu ko par kar sakata hai. vahi mukti aur atimukti hai. isaka bhav yahi hai ki jo 'hota' vani dvara udbhoot mantroan aur yajn ki agni ke dvara param 'brahm' ka dhyan karate hue 'nad-dhvani' utpann karata hai, vah us 'nad-dhvani' (nad-brahm) dvara mrityu ko bhi jit lata hai. 'hota' yajn ka purohit hota hai, vah yajn mean vani dvasara akshar-brahm ki hi sadhana karata hai. usaki sadhana karane vala siddh purohit mrityu ko bhi apane vash mean karane vala hota hai. rrishi ka sanket usi or hai. ashval—'he munivar! samast drishy jagath din aur ratri ke adhin hai. isaka atikraman kaise kiya ja sakata hai, arthath is par vijay ka upay kya hai?'
yajnavalky—'rritvik netr aur soory ke madhyam se mukt ho sakata hai, arthath rat aur din par vijay pa sakata hai. adhvaryu hi yajn ka chakshu hai. at: netr hi adity hai aur vahi adhvaryu hai. mukti aur atimukti bhi vahi hai.' isaka arth yah hai ki adhvaryu rritvik ka kary vidhivat mantrochchar karate hue yajn mean ahuti dena hota hai. doosare, 'chakshu' ka tatpary bhautik chakshuoan se n hokar man ki aankhoan se hai. ek yogi man ki inhian aankhoan se 'i da' (chandr) aur piangala (soory) na diyoan ka bhedan karake sushumna mean lin hokar jivanmukt ho jata hai. use rat ka andhakar aur din ka prakash ek saman hi pratit hota hai. yah ek yogik prakriya hai.
ashval—'he munivar! sab kuchh 'krishna paksh' aur 'shukl paksh' ke adhin hai. phir yajaman kis prakar inase mukt ho sakata hai?'
yajnavalky—'rritvijh, udgata, vayu aur pran ke madhyam se mukt ho sakata hai. udgata ko yajn ka pran kaha gaya hai tatha yah pran hi vayu aur udgata hai. yahi mukt aur atimukti ka svaroop haian.' yahaan in donoan pakshoan ka tatpary svar-vijnan par adharit hai. pranayam mean pranavayu ki gati ko siddh karake man ko shant kiya jata hai. usake dvara mrityu ki gati bhi roki ja sakati hai. jo yogi pranayam ke abhyas se shvas ko jit leta hai, usake samast bhautik vikar nasht ho jate haian. in vikaroan ka nasht hona hi mrityu par vijay pana hai.
ashval—'he rrishivar! yah jo antariksh hai, niralamb, arthath adharahin pratit hota hai. phir yajaman kaise svargarohan karata hai?'
yajnavalky—'rritvij, brahma aur chandrama ke dvara svargarohan karata hai. man hi chandrama hai. man hi yajn ka brahma hai. mrikti, atimukti bhi vahi hai.'yahaan man aur man mean uthe vicharoan ki atyant tivr aur anant gati ki or sanket hai. man aur man ke vicharoan ko ghanibhoot karake kuchh bhi prapt kiya ja sakata hai. use kisi adhar ki avashyakata nahian hoti. ashval—'hota rritvik aj yajn mean kitani rrichaoan ka upayog karega?'
yajnavalky-'tin rrichaoan ka.'
ashval-'un rrichaoan ke nam kya hai?'
yajnavalky-'pahali puronuvakya (yajn se pahale), doosari yajma (yajn ke samay uchcharit) aur tisari shasya (yajn ke bad ki stutiyaan) hai.'
ashval-'inase kise jita jata hai?'
yajnavalky-'samast prani samuday ko.'
ashval-'aj yajn mean kitani ahutiyaan dali jayegi?'
yajnavalky-'tin.'
ashval-'tin kaun-kaun si?'
yajnavalky-'pahali vah, jo hom karane par prajjvalit hoti hai. doosari vah, jo hom karane par shabd karati hai aur tisari vah, jo hom karane par prithvi mean sama jati hai. inase yajnaman 'devalok', 'pitrilok' aur 'mrityulok' ko jit leta hai.
ashval-'he munivar! aj udgata is yajn mean kitane stotroan ka gayan karega?'
yajnavalky-'tin stotroan ka. ve tin stotr haian- puronuvakya, yajya aur shasya.'
ashval-'inamean se kaun manushy ke sharir mean rahane vale haian?'
yajnavalky-'puronuvakya se prithvi lok par, yajya se antariksh lok par aur shasya se dyulok par vijay prapt ki ja sakati hai.'
yajnavalky ke uttar sunakar ashval chup ho gaye aur brahmrrishi ki shreshthata svikar karake pichhe hat gaye. tab rrishi ne doosare brahmanoan ki or drishtipat kiya ki ab ve prashn poochh sakate haian.
doosara brahman
is brahman mean jaratkaroo ke putr artabhag aur rrishi yajnavalky ke madhy hue shastrarth ka varnan hai.
artabhag—'rrishivar! grahoan aur atigrahoan ki sankhya kitani hai? ve grah aur atigrah kaun-kaun se haian?'
yajnavalky—'grah ath haian aur ath hi atigrah bhi haian. 'pran' grah hai aur 'apan' atigrah hai, 'vakshakti' grah hai aur 'nam' atigrah hai, 'rasana' grah hai aur 'ras' atigrah hai, 'netr' grah hai aur 'kamana' atigrah hai, 'hath' grah hai aur 'karm' atigrah hai, 'tvacha' grah hai aur 'sparsh' atigrah hai. ye athoan grah aur athoan atigrah ek-doosare ke poorak haian; kyoanki 'apan' se sooanghane ka, 'nam' se uchcharan ka, 'ras' se svad ka kary hota hai aur 'roop' donoan dvara hi dekha jata hai, 'shabd' kan dvara suna jata hai, 'kamanaean' man mean hi udit hoti haian, 'karm' hathoan se hi kiye jate haian, 'sparsh' ka anubhav tvacha hi karati hai.'
artabhag—'he yajnavalky! is srishti mean jo kuchh bhi hai, sabhi mrityu ka gras hai. at: vah kaun-sa devata hai, mrityu jisaka bhojan hai?'
yajnavalky—'agni hi mrityu hai aur vah jal ka bhojan hai. is tathy ko janane vala mrityu par vijay prapt kar leta hai.'
artabhag—'mrityu ke samay kya pran sharir chho d jate haian?'
yajnavalky—'pran sharir nahian chho data. 'atmatattv' sharir chho d jata hai. shesh pran sharir mean rahakar vayu ko sharir mean khianchata hai. isi se sharir phool jata hai.'
artabhag—'marane ke bad bhi purush ko kya nahian chho data?'
yajnavalky—'nam purush ko nahian chho data. usaka nam usake shubh-ashubh karmoan se ju da rahata hai.'
artabhag—'jis samay is purush ki vani agni mean vilin ho jati hai aur pran vayu mean, chakshu adity mean, man chandrama mean, shrotr dishaoan mean, sharir prithvi mean, atma akash mean, lobh samooh aushadhiyoan mean, kesh vanaspatiyoan mean tatha rakt v retas (viry) jal mean vilin ho jata hai, us samay vah purush kahaan nivas karata hai?'
yajnavalky—'saumy artabhag! tum mujhe apana hath pak daoan. ham donoan ko hi is prashn ka uttar samajhana hoga, kintu is janasabha ke madhy nahian.'
kuchh der ke lie donoan ne sabha se bahar ekant mean jakar chintan kiya aur lautakar donoan karm ke vishay mean prashansa karane lage. yajnavalky ne kaha-'nishchit hi punyakrityoan se puny aur papakrityoan se pap kamaya jata hai. mrityu ke uparant manushy apane inhian karmoan mean rahata hai.'
tisara brahman
is brahman mean lahy ke putr bhujyu rrishi yajnavalky se prashn karate haian. in prashnoan mean koee vishesh chintan yogy prashn nahian hai. isamean parikshitoan ki charcha hai.
chautha brahman
is brahman mean chakr-putr ushast rrishi yajnavalky se prashn karate haian.
ushast—'he rrishivar! jo pratyaksh aur sakshath 'brahma' hai aur samast jivoan mean sthit 'atma' hai, usake vishay mean bataiye?'
yajnavalky—'tumhari atma hi sabhi jivoan ke antar mean virajaman hai. jo pran ke dvara jivan-prakriya hai, vahi pratyaksh brahm ka svaroop' atma' hai.'
ushast—'ap hamean sakshat pratyaksh 'brahm' ko aur sarvantar 'atma' ko spasht karake batayean.'
yajnavalky—'tumhari atma hi sarvantar mean pratishthit hai. drishti dene vale drashtako dekh sakana, shruti ke shrota ko sun sakana, mati ke manta ko manan karana, vijnati ke vijnata ko jan sakana tumhare lie asambhav hai. tumhari 'atma' hi sarvantar brahm hai aur shesh sab kuchh nashavan hai.' yah sunane ke bad ushast maun ho gaye.
paanchavaan brahman
is brahman mean kahol aur yajnavalky ke madhy shastrarth ka vivaran hai. isamean pun: 'brahm' ke aparoksh roop aur 'atma' ke sarvantar roop ke vishay mean prashn haian. isaka uttar dete hue yajnavalky kahate haian ki tumhara atma hi sarvantar mean pratishthit hai. atma bhookh, pyas, jara, mrityu, shok aur moh se pare hai. ise janane ke uparant koee ichchha shesh nahian rahati.
chhatha brahman
is brahman mean vachakrusuta gargi aur rrishi yajnavalky ke madhy prashnottar hai.
gargi—'jab sabhi kuchh jal mean ot-prot hai, tab jal kisamean ot-prot hai?' isi kram mean usane ek mean se ek prashn nikalakar poochhe. yajnavalky—'jal vayu mean, vayu antarikshalok mean, antariksh gandharvalok mean, gandharvalok adityalokoan mean, adityalok chandralokoan mean, chandralok nakshatr lokoan mean, nakshatralok devalokoan mean, devalok indralok mean, indralok prajapatilok mean tatha prajapatilok brahmalok mean ot-prot hai.'
kintu jab gargi ne poochha ki brahmalok kis mean ot-prot hai, to yajnavalky ne use rok diya aur kaha-'gargi! jise vani se vyakt nahian kiya ja sakata, usake vishay mean ahankarapoorn tark karana uchit nahian hai. kahian aisa n ho ki anargal prashnoan ke karan tumhean apana mastak girana p de, arthath apamanit hona p de. yajnavalky ke dvara lata dane par gargi chup ho gayi.
satavaan brahman
is brahman mean aruni-putr uddalak aur maharshi yajnavalky ke bich shastrarth hai. isamean uddalak kapy patanjal ki patni par aye gandharv se 'lok-paralok' ke vishay mean poochh gaye prashnoan ke sandarbh mean poochhate haian ki kya ve us sootr ko janate haian, jo gandharv ne kapy patanjal muni ko bataya tha? is par yajnavalky kahate haian ki ve us sootr ko janate haian vah sootr 'vayu sootr' hai; kyoanki ihalok, paralok aur samast prani is vayu ke dvara hi guanthe hue haian. isake atirikt, jo is prithvi mean sanvyapt hai, prithvi hi jisaka sharir hai, par prithvi use nahian janati, jo usake bhitar baitha hua sabhi kuchh niyantran kar raha hai. vastut: yah tumhara 'atma' hai, jo avinashi hai aur antaryami hai. vah jal mean, agni mean, antariksh mean, vayu mean, dyulok mean, adity mean, samast dishaoan mean, chandr mean, taroan mean, akash mean, andhakar mean, prakash mean, samast bhootoan (jivoan) mean, pran mean, vani mean, netroan mean, kanoan mean, man mean, tvacha mean, vijnan mean aur viry ke sookshm roop mean nivas karata hai. vah anashvar hai, 'neti neti' hai. keval 'atma' dvara hi us antaryami aur avinashi 'brahm' ko jana ja sakata hai. aisa sunakar uddalak muni maun ho gaye.
athavaan brahman
sabha ki anumati lekar vachakravi gargi ne do prashn yajnavalky se pun: poochhe. yahaan unhian ka varnan hai.
gargi—'he rrishivar! jo dyulok se oopar hai aur prithvi lok se niche hai tatha 'dyu' aur 'prithvi' ke madhy bhag mean sthit hai aur jo svayan 'dyu' aur 'prithvi' hai tatha jo svayan bhoot, bhavishy aur vartaman hai, vah kisamean ot-prot hai?'
yajnavalky—'he gargi! dyulok se oopar, prithvi se niche tatha 'dyu' au prithvi ke madhy bhag mean jo sthit hai aur jo svayan bhi 'dyu' aur 'prithvi' hai aur jo bhoot, bhavishy aur vartaman kahalata hai, vah akash mean ot-prot hai.' gargi—'he rrishivar! to phir yah akash kisamean otaprot hai?'
yajnavalky—'he gargi! us tattv ko brahmavetta 'akshar' kahate haian. vah n sthool hai, n sookshm hai, n chhota hai, n lamba hai, n lal hai, n chikana hai, n chhaya hai, n andhakar hai, n vayu hai aur n akash hai. vah gandh aur ras se hin hai. vah bina netroan ke, bina kanoan ke, bina vani ke, bina man ke, bina tez ke, bina pran hai aur usaka n koee mukh hai, n usaka koee map hai aur usaka adi-ant bhi nahian hai. vah n bhitar hai, n bahar hai, n kuchh khata hai aur n koee use bhakshan kar sakata hai. he gargi! is 'aksharabrahm' ke anushasan mean soory, chandr, dyulok, prithvi, nimesh, muhoort, rat-din, ardhamas, mas, rritu sanvatsar adi sthit haian. isi akshar ke anushasan mean vibhinn nadiyaan parvatoan se nikalakar poorv-pashchim dishaoan mean bahati haian. is aksharabrahm ke anushasan mean hi us 'parabrahm' ki- manav hi nahian- devata bhi prashansa karate haian.'
yajnavalky ne pun: kaha-'he gargi! is 'aksharabrahm' ko n janakar, jo is lok mean yajnadi karmakand karata hai, hazaroan varshoan tak tap karake puny arjit karate haian, ve sabhi nashavan haian. is 'aksharabrahm' (avinashi) ko jane bina, jo is lok se jate haian, ve 'kripan' haian, kintu jo ise janakar is lok se prayan karate haian, ve 'brahman' haian. he gargi! yah 'aksharabrahm' svayan drishti ka vishay nahian hai, kintu sabhi ko dekhane vala hai. vah sabaki sunata hai, sabaka jnata hai. isi 'aksharabrahm' mean yah akash tattv ot-prot hai.'
tab gargi ne sabhasadoan se kaha ki ap mean se kisi mean itani samarthy nahian hai, jo is brahmajnani ko jit sake. aisa kahakar vah maun ho gayi. gargi ke kathan ko sabhi ne svikar kiya, kintu shakaly vidagdh nahian mane.
nauvaan brahman
shakaly vidagdh atyant abhimani the. unhoanne aanhakar mean bharakar yajnavalky se prashn par prashn karane prarambh kar diye?'
shakaly—'devagan kitane haian?'
yajn.—'tin aur tin sau, tin aur tin sahastr, arthath tin hazar tin sau chhah (3,306).'
shakaly—'devata kitane haian?'
yajn.—'teantis (33).'
shakaly ne isi prashn ko bar-bar paanch bar aur doharaya. is par yajnavalky ne har bar sankhya ghatate hue devataoan ki sankhya kramash: chhah, tin, do, dedh aur ant mean ek batayi. shakaly—'phir ve tin hazar tin sau chhah devagan kaun haian?'
yajn.-'ye devataoan ki vibhootiyaan haian. devagan to teantis hi haian.'
shakaly-'ve kaun se haian?'
yajn.-'ath vasu, gyarah rudr, barah adity, indr aur prajapati.'
shakaly-'ath vasu kaun se hai?'
yajn.-'agni, prithvi, vayu, antariksh, adity, dyulok, chandr aur nakshatr. jagath ke sampoorn padarth inamean samaye hue haian. at: ye vasugan haian.' shakaly—'gyarah rudr kaun se haian?'
yajn.-'purush mean sthit das indriyaan, ek atma. mrityu ke samay ye sharir chho d jate haian aur priyajan ko roolate haian. at: ye rudr haian.'
shakaly-'barah adity kaun se hai?'
yajn.-'varsh ke barah mas hi barah adity haian.'
shakaly—'indr aur prajapati kaun haian?'
yajn.-'garjan karane vale megh 'indr' haian aur 'yajn' hi 'prajapati' hai. garjanashil megh 'vidyut' hai aur 'pashu' hi yajn hai.'
shakaly—'chhah devagan kaun se haian?'
yajn.-'prithvi, agni, vayu, antariksh, dyau aur adity.'
shakaly—'tin dev kaun se haian?'
yajn.-'tin lok- prithvilok, svargalok, patalalok. ye tinoan devata haian. inhian mean sab devagan vas karate haian.'
shakaly-'do devata kaun se haian?'
yajn.-'ann aur pran hi ve do devata haian.'
shakaly-'vah dedh devata kaun hai?'
yajn.-'vayu dedh devata hai; kyoanki yah bahata hai aur isi mean sab ki vriddhi hai.'
shakaly-'ek dev kaun sa hai?'
yajn-'pran hi ekal devata hai. vahi 'brahm' hai, vahi tath (vah) hai.'
shakaly-'prithvi jisaka sharir hai, agni jisaka lok hai, man jisaki jyoti hai aur jo samast jivoan ka atma hai, ashray-roop hai, brahmajn hai, us purush ko janate ho?'
yajn.-'janata hooan. vahi is sharir mean vyapt hai.'
shakaly-'usaka devata kaun hai?'
yajn.-'usaka devata 'amrit' hai.'
shakaly-'kam jisaka sharir hai, hriday jisaka lok hai, man hi jisaki jyoti hai, jo samast jivoan ka atma hai, use janane vala brahmajnani kahalata hai. use janate ho?'
yajn-'janata hooan. vah 'kamamay' purush hai aur usaka devata 'striyaan' haian.'
shakaly-'roop hi jisaka sharir hai, netr hi lok haian, man hi jyoti hai, jo sabhi ka ashray-roop hai, use janane vala sarvajnata hota hai. kya tum use janate ho? yajn.-'janata hooan. vah purush 'adity' hai aur 'saty' hi usaka devata hai.'
shakaly-'akash jisaka sharir hai, shrotr jisaka lok, hai, man jisaki jyoti hai, us sarvabhootatma ko janane vala brahmajnani hota hai. use janate ho?'
yajn.-'janata hooan. vah 'pratishrutk' purush hai aur 'dishaean' usaki devata hai.'
shakaly-'andhakar jisaka sharir hai, hriday jisaka lok hai, man jisaki jyoti hai, us sarvabhootatma ko janane vala brahmajnani hota hai. use janate ho?'
yajn.-'janata hooan. vah 'chhayamay' purush hai aur 'mrityu' usaka devata hai.'
shakaly-'roop jisaka sharir hai, chakshu dekhane ki shakti hai, man jyoti hai, sarvabhootoan mean sthit atma hai, use janane par 'sarvajn' ki sanjna prapt hoti hai. use janate ho?'
yajn.-'janata hooan. vah vahi purush hai, jo darpan mean dikhaee deta hai. usaka devata 'pran' hai.'
shakaly-'viry jisaka sharir hai, hriday lok hai aur man jyoti hai. us sarvabhootashray purush ko janane vala sarvajnata hota hai. use janate ho?'
yajn.-'janata hooan. vah 'putr' roop mean purush hai. 'prajapati' usaka devata hai.'
shakaly-'ap kuru aur paanchalpradesh ke brahmanoan ka tiraskar karake svayan ko brahmavetta kahate haian. kya yah uchit hai?'
yajn.-'mujhe devataoan ki pratishtha ke anusar dishaoan ka jnan hai.'
shakaly-'phir bataiye ki poorv mean ap kis devata se yukt haian aur vah kisamean sthit hai?'
yajn.-'vahaan maian adity devata ke sath yukt hooan aur vah adity 'chakshu' mean tatha chakshu 'roop' mean sthit hai. vah roop 'hriday' mean sthit hai; kyoanki hriday ke dvara hi purush ko roopoan ka jnan hota hai.'
shakaly-'he yajnavalky! ap saty kahate haian. dakshin disha mean ap kis devata se yukt haian aur vah devata kisamean sthit hai?'
yajn.-'yam devata se aur yam 'shraddha' mean sthit hai aur shraddha 'hriday' mean sthit hai; kyoanki hriday ke dvara hi purush shraddha ko janata hai.'
shakaly-'saty hai. pashchim disha mean ap kis devata se yukt haian aur vah devata kisamean sthit hai?'
yajn.-'varun devata se yukt hooan aur varun devata 'jal' mean tatha jal 'viry' mean sthit hai. yah viry 'hriday' mean sthit hai; kyoanki pita ki ichchhanusar hi putr ka janm hota hai.'
shakaly-'thik hai. uttar disha mean ap kis devata se sanyukt haian aur vah devata kisamean sthit hai?'
yajn.-'som devata se aur som 'diksha' mean, diksha 'saty' mean aur saty 'hriday' mean sthit hai; kyoanki vyakti hriday se hi saty ko jan pata hai.'
shakaly-'ap dhruv disha mean kis devata se yukt haian aur vah kisamean sthit hai?'
yajn.-'agnidev se aur agnidev 'vakh' (vani) mean, vakh 'hriday' mean sthit hai; kyoanki hriday se hi vani utpann hoti hai.'
shakaly-'yah hriday kisamean sthit hai?'
yajn.-'are pret! too hriday ko hamase prithakh manata hai? moorkh! hridayahin sharir ko to kutte aur pakshi noanch-noanchakar kha jate haian.'
shakaly-'ap krodhit n hoan. yah batayean ki yah sharir aur hriday (atma) kisamean pratishthit haian?'
yajn.-'ye pran mean sthit haian. pran 'apan' mean, apan 'vyan' mean, vyan 'udan' mean, udan 'saman' mean sthit hai. yah 'atma' neti-neti kaha jata hai. ise n to grahan kiya ja sakata hai, n vinasht kiya ja sakata haian yah sang-rahit, avyavavthit aur ahiansit hai. isake ath sharir, ath devata aur ath purush haian. yah vyashti-roop hokar, in purushoan ko apane hriday mean rakhakar sabhi upadhi-roop dharmoan ka atikraman kiye rahata hai. upanishad dvara jnat us purush ke bare mean ap mujhe batayean, anyatha apaka mastak gir jayega.'
shakaly us purush ke vishay mean kuchh nahian bata sakaan isalie usaka mastak gir gaya, arthath vah bhari sabha mean apamanit ho gaya. phir kisi ka bhi sahas yajnavalky se prashn karane ka nahian hua.

chautha adhyay

is adhyay mean maharshi yajnavalky aur raja janak ke madhy hue sanvadoan ka ullekh kiya gaya hai. sath hi yajnavalky aur maitreyi ke sanvad bhi isamean haian. ant mean is kand ki parampara ko doharaya gaya hai. is adhyay mean chhah brahman haian.
pratham brahman
is brahman mean 'brahm' ke vishisht svaroopoan ki vyakhya videharaj janak yajnavalky ko sunate haian. unhoanne bataya ki shilik rrishi ke putr jitva brahm ko 'vakh' (vani) roop mean manate haian. isi prakar shulv rrishi ke putr udank ne 'pran' ko brahm mana hai. isi prakar vrishna ke putr varku ne 'chakshu' ko brahm svikar kiya hai. yajnavalky ne brahm ke tinoan roopoan ka samarthan karate hue use saty mana.
doosara brahman
is brahman mean videharaj janak yajnavalky ke pas jakar upadesh ki kamana karate haian. yajnavalky pahale raja se usaka gantavy poochhate haian, par jab raja apane gantavy ke vishay mean n janane ki bat kahata hai, to ve goodh arth mean yogik kriyaoan dvara use 'brahmarandhr' mean pahuanchane ke lie kahate haian. unaka bhav yahi hai ki donoan aankhoan ke bich mean 'ajnachakr' ka sthan hai. usaka dhyan karane se rom-rom mean vyapt 'pran' ki vastavik anubhooti hone lagati hai, to use moksh ki prapti hoti hai. 'brahmarandhr' mean kashi ka vas bataya gaya hai. isi marg se atma sharir mean pravesh karati hai aur is marg se pran chho dane par sidhe moksh prapt hota hai.
tisara brahman
yahaan raja janak aur yajnavalky rrishi ke madhy 'atma' ke svaroop ko lekar charcha ki gayi hai. raja janak rrishi yajnavalky se poochhate haian ki yah purush sabhi kuchh prakash ke madhyam se is drishy jagath ko dekhata hai aur sochata hai ki yah jyoti kisaki hai? yah kahaan se ati hai aur kahaan chali jati hai?' is par yajnavalky raja janak ko batate haian ki yah jyoti 'adity', arthath soory se hi ati hai. usi se yah manushy is drishy jagath ko dekh pata hai. usake ast hone par 'chandrama' ke prakash se dekhata hai. jab chandrama ast ho jata hai (krishna paksh mean), to yah 'agni' ka sahara leta hai. jab agni bhi shant p d jati hai, tab yah vani ka sahara leta hai. lekin jab soory, chandr, agni tatha vani, ye charoan bhi n hoan, to vah 'yog-sadhana' ke dvara sabako dekhata hai aur chaitany rahata haian us samay usake pas atm-jyoti hoti hai, jisase vah dekhata-sunata hai. yajnavalky use 'atma' ke vishay mean batate hue kahate haian ki man aur buddhi ki vrittiyoan ke anuroop sharir ke bhitar sthit vijnanamay, anandasvaroop jyoti, pranoan ke dvara ghanibhoot hokar sookshm roop mean hriday mean sthit ho jati hai. yahi 'atma' hai. yahi sharir ki jivani-shakti hai. yah sharir mean rahate hue bhi usase nirlipt rahata hai. yah vicharoan ki srijan karata hai, indriyoan ki shakti banata hai. gahan nidra ke kal mean yah sharir mean rahakar bhi lok-lokantaroan ki yatra karata hai. us samay 'atma' svayan apane man se apane lie sookshm sharir dharanh kar leta hai aur bhautik sharir ko svapnoan ke sansar ki sair karata hai. yah 'atma' dushkarmoan ki mar se sharir chho dane mean kianchit bhi vilamb nahian karata. vah deh se poornat: nirlipt rahata hai.
chautha brahman
is brahman mean sharir tyagane se poorv 'atma' aur 'sharir' ki jo sthiti hoti hai, usaka vivechan kiya gaya hai. yajnavalky rrishi batate haian ki jab atma sharir chho dane lagata hai, tab vah indriyoan mean vyapt apani samast shakti ko samet leta hai aur hriday kshetr mean samahit hokar ek 'liang sharir' ka srijan kar leta hai. yah liang sharir hi atma ko apane sath lekar sharir chho data hai. yah jis marg se nikalata hai, vah aang tivr aveg se khula rah jata hai. us samay atma poori tarah chetanamay hota hai. usamean jiv ki prabalatam vasanaoan aur sanskaroan ka aveg rahata hai. unhian kamanaoan ke adhar par vah naya sharir dharan karata hai. jaise svarnakar svarn ko pighalakar ek roop ki rachana karata hai, usi prakar 'atma' panchabhootoan ke mishran se ek naye sharir ki rachana kar leta hai. jo purush nishkam bhav se sharir chho date haian, ve jivan-maran ke chakr se chhootakar mukt ho jate haian aur sadaiv ke lie brahm ki divy jyoti mean vilin ho jate haian.
paanchavaan brahman
yahaan yajnavalky aur maitreyi sanvad mean 'atmatattv' ki charcha ki gayi hai.
chhatha brahman
isamean yajnavalkiy kand ki guru-shishy parampara ka varnan hai. usamean kaushik, shandily, gautam, uddalak, jabali , parashar, atrey, galav, ashvinikumar aur dadhichi adi ka vishesh varnan hai.

paanchavaan adhyay

is adhyay mean 'brahm' ki vividh roopoan mean upasana ki gayi hai. sath hi manomay 'purush' aur 'vani' ki upasana bhi ki gayi hai. mrityu ke uparant oordhvagati tatha 'ann' aur 'pran' ke vividh roopoan ki upasana-vidhi samajhaee gayi hai. isake atirikt 'gayatri upasana' mean jap karane yogy tin charanoan ke sath chauthe 'darshan' pad ka bhi ullekh kiya gaya hai. isamean pandrah brahmanoan ki charcha hai.
pratham brahman
is brahman mean 'brahm' ke sampoorn roop ka vivechan kiya gaya hai. kaha hai-'Om poornamad: poornamidan poonatpoornamudachyate. poornasy poornamaday poornamevavashishyate॥ Om3 khan brahm khan puranan vayuran khamiti h smah kaur vyayaniputroan vedo yean brahman vidurvedainen yadveditavyamh॥1॥' arthath vah brahman poorn hai, yah jagati poorn hai. us poorv brahm se hi yah poorn vishv pradurbhoot hua hai. us poorn brahm mean se is poorn jagath ko nikal lene par poorn brahm hi shesh rahata hai. Om akshar se sambodhit anant akash ya param vyom brahm hi hai. yah akash sanatan paramatm-roop hai. jis akash mean vayu vicharan karata hai, vah akash hi brahm hai. aisa kauravyayani putr ka kathan hai. yah oankar-svaroop brahm hi ved hai. is prakar sabhi jnani brahman janate haian; kyoanki jo janane yogy hai, vah sab is oankar-roop ved se hi jana ja sakata hai.
doosara brahman
is brahman mean prajapati ke putr devagan, asur aur manushy brahmachary vrat ka palan karane ke uparant prajapati se upadesh lene jate haian. vahaan ve unake sammukh 'd' akshar ka upadesh dete haian aur unase poochhate haian ki ve isase kya samajhe. devataoan ne kaha ki unhoanne isaka arh 'daman' samajha hai. ve apani chittavrittiyoan aur indriyoan ka daman karake satvik bhavanaoan ko janm dean. asuroan ne kaha ki unhoanne isaka arth 'daya' samajha hai. ve apani hiansatmak vrittiyoan ko chho dakar jivoan par daya karana sikhean aur apani tamasik vrittiyoan par aankush lagayean. manushyoan ne kaha ki unhoanne isaka arth 'dan' samajha hai. ve apani sangrah karane ki pravritti se rrishiyoan aur brahmanoan ko dan dean aur apani rajasik pravrittiyoan ke sath nyay karean. prajapati tinoan ka uttar sunakar santusht hue aur unhean ashirvad diya.
tisara aur chautha brahman
in donoan brahmanoan mean 'hriday' aur 'saty' ka vishleshan sankshipt roop se kiya hai. yah hriday prajapati hai. isake tin aksharoan ka arth- 'hri' se haranashil hai, arthath yah kahian se bhi abhisht padarth ka haran karata hai. 'd' akshar ka arth dan se hai aur 'yamh' akshar ka arth gati se haian yah janane vala svarg ko prapt karata hai. yah hriday hi saty-svaroop 'brahm' hai. jo is prakar janata hai, vah samast lokoan ko jit leta hai.
paanchave se barahavean brahman tak
paanchavean se athavean brahman tak 'saty' ko adity-roop brahm ke roop mean pratishthit kiya gaya hai. taduparant use manomay purush, vidyut vakh, gay, agni, maranottar oordhv gati, ann v pran-roop mean 'brahm' ko svikar kar usaki upasana ki bat kahi gayi hai.
terahavaan brahman
yahaan 'ukth,' arthath 'stotr' ki pran-roop mean upasana karane ki bat kahi gayi hai; kyoanki pran hi sabhi praniyoan ko oopar uthata hai. pran ki upasana yog (yaju:) ke roop mean karean. pran hi 'yaju':' hai, pran hi 'sam' hai, pran hi bal hai.
chaudahavaan brahman
is brahman mean 'gayatri' ke tattvajnan evan mahatmy ka varnan kiya gaya hai. upanishad gayatri ke tin charanoan ki hi upasana ki bat kahate haian chautha charan 'darshan' charan hai, arthath dekha jane vala. use anubhootigamy kaha gaya hai. yah pad saty mean sthit hai. gayatri pran mean sthit hai. is gayatri ne gayoan, arthath pranoan ka tran kiya hai. isilie ise 'gayatri' kahate haian. gayatri mahashakti ka mukh 'agni' hai. gayatri vidya mean nishnat vyakti ke samast pap bhasm ho jate haian. vah shuddh, pavitr v ajar-amar ho jata hai.
pandrahavaan brahman
is brahman mean bataya gaya hai ki saty-roopi 'brahm' ka mukh jyotirmay svarnapatr se achchhadit hai. he vishvadev! he vishv ke poshak sooryadev! saty-dharm ke darshan ke lie maian use dekh sakooan, isalie ap us par p de avaran ko hata dijiye. yahaan isi bhav ki upasana ki gayi hai. he agnidev! ap hamean karmaphal ki prapti hetu sundar path par le chalean. he dev! hamare kutil papoan ko nasht karean. ham bar-bar apaka naman karate haian.

chhatha adhyay

is adhyay mean 'pran' ki shreshthata, 'panchagni vidya' ka vivaran, 'manth-vidya' ka upadesh tatha 'santanotpatti-vijnan' ka sundar varnan kiya gaya hai. sabase ant mean samast prakaran ki achary-parampara ka ullekh kiya gaya hai. is adhyay mean paanch brahman haian.
pahala brahman
yahaan 'pran' ki sarvashreshthata ka pratipadan kiya gaya hai. chhandogy upanishad mean bhi isi bhaanti 'pranatattv' ki shreshthata darshayi gayi hai. any sabhi indriyoan se 'pran' hi sarvashreshth h॥ chhandogy upanishad ke paanchave adhyay mean bhi isaka varnan hai.
doosara brahman
is brahman mean 'panchagni vidya' ko janane aur usake pratiphal par prakash dala gaya hai. isamean shvetaketu aur pravahan ke sanvadoan se 'panchagni vidya' ki gati batayi gayi hai. chhandogy upanishad ke chauthe adhyay mean dasavean se satrahavean khand tak is par vistar se prakash dala gaya haian.
tisara brahman
is brahman mean manth vidya ka varnan haian. isaka jnan hone par manokamana avashy poori hoti hai. putr-labh, rog-labh, jivan mean shrivriddhi, mrityu-bhay-nivaran adi mean is vidya se labh hota hai. chhandogy upanishad mean paanchavean adhyay ke doosare khand mean isaka vivechan kiya gaya hai. is vidhi ka upayog kisi jnani vyakti dvara hi karana chahie, anyatha arth ka anarth bhi ho sakata hai. mantroan ka path shuddh hona anivary hai.
chautha brahman
is brahman mean manovaanchhit santan ki prapti ke lie kiye gaye mantroan ka vivechan hai. mantr dvara garbhadhan karana, garbhanirodh karana tatha stri prasang ko bhi yajn-prakriya ke roop mean varnit kiya gaya hai. isamean kahian bhi ashlilata-jaisi koee bat nahian hai. srishti ka srijan aur usake vikas ki prakriyayoan ko shuddh aur pavitr tatha naisargik mana gaya hai. panchabhootoan ka ras prithvi hai, prithvi ka ras jal hai, jal ka ras aushadhiyaan haian, aushadhiyoan ka ras pushp haian, pushpoan ka ras phal haian, phaloan ka ras purush hai aur purush ka saratattv viry hai. nari ki yoni yajn vedi hai. jo vyakti prajanan ki ichchha se, usaki samast maryadaoan ko bhali prakar samajhate hue rati-kriya mean pravritt hota hai, use prajanan yajn ka puny avashy prapt hota hai. bharatiy sanskriti mean is prajanan yajn ko sarvadhik shreshth yajn ka sthan prapt hai. yahaan 'kam' ka amaryadit aveg nahian hai. aisi amaryadit rati-kriya karane se punyoan ko kshay hona mana gaya hai. aise log sukritahin hokar paralok se patit ho jate haian. yashasvi putr-putri ke lie prajanan yajn-rritu dharm ke uparant yashasvi putr ki prapti ke lie rati-karm karane se poorv yah mantr padhean-
'indriyen te yashasa yash adadhami.'is mantr ka asthapoorvak manan karane se nishchay hi yashasvi putr ki prapti hogi. yadi purush gauravarn putr ki ichchha rakhata ho, to use rritu dharm ke uparant sambhog tak apani patni ko ghi milakar doodh-chaval ki khir khilani chahie aur svayan bhi khani chahie. isase putr gauravarn, vidvanh aur dirghayu hoga. isake alava dahi mean chaval pakakar khane se v jal mean chaval pakakar v ghi mean milakar khane se bhi putr-ratn ki hi prapti hogi. yadi pati-patni vidushi kanya ki kamana karate hoan, to til ke chaval ki khich di banakar khani chahie.
garbh nirodh ka upay
yadi pati-patni donoan santan nahian chahate ya kuchh kal tak 'garbhanirodh' chahate haian, to rati-kriya mean paraspar mukh se mukh lagakar is mantr ka uchcharan karean-
'indriyen te retasa ret adade.' isase kabhi garbh sthapit nahian hoga. rajasvala stri ko tin din tak kaanse ke patr mean khane ka bhi nishedh hai. adhik shit aur ushnata se bhi bachana chahie. mata ko apani santan ko stanapan karane se bhi nahian bachana chahie. yah dharm-viruddh hai aur svasthy ke lie bhi hanikarak hai.
paanchavaan brahman is brahman mean guru-shishy parampara ka varnan matr hai.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

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sanbandhit lekh

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