Kena Upanishad 3: tṛtīya khaṇḍaḥ

3.p1

tṛtīya khaṇḍa

Cet, if—a man having scriptural sanction and ability; avedit, has known—the Self as defined and in the manner already explained; iha, here, indeed; atha then; asti satyam, there is truth, there subsist in this human birth the values consisting in long life, wealth, and holiness,footnote{"This is said by way of eulogy. (The idea is that) even worldly reality (or value), comprising long life (avināśa), wealth (arthavattā), holiness (sadbhāva), and fame, comes to the knower of Brahman (as a by-product). In reality, the result consisting in being established in Brahman follows as a necessary consequence."—A.G.} or supreme reality. Iha, here, even while living, cet, if; a competent man na avedit, has not realised; then there is mahatī, great, interminable; vinaṣṭiḥ destruction, transmigratory existence consisting in non-cessation of a continuous succession of birth, old age, death, etc. Therefore the dhīrāḥ, wise, Brāhmaṇas (the knowers of Brahman), who are thus familiar with merits and demerits; vicitya, having known, realised, the one reality of the Self; bhūteṣu bhūteṣu, in all beings moving and unmoving; pretya, turning away from, desisting from this world of ignorance—the world consisting of "I and mine"—i.e. having attained the non-dual state consisting in becoming identified with the Self of all; amṛtāḥ bhavanti, become immortal, become Brahman indeed—this is the idea; as it has been said in the Vedic text: "He who knows that supreme Brahman becomes Brahman indeed" (Mu. III. ii. 9).

After hearing the text, "unknown to those who know well, and known to those who do not know" etc. (Ke. II. 3), some people of dull intellect may have this kind of delusion: "It is seen that whatever exists is known through the valid means of cognition; and whatever does not exist remains unknown, is like the horns of a hare, and is absolutely non-existent. Similarly, this Brahman, being unknown, is certainly non-existent"; lest there be this delusion, this story is begun. For the subsequent passages are seen to be leading to this conclusion: "Since that very Brahman is the ruler in every way, the supreme Deity of even the deities, the supreme Lord over the lordly beings, inscrutable, the cause of victory of the gods, and the cause of the defeat of the devils, therefore, how can It be non-existent?" Or the story is meant to eulogise the knowledge of Brahman. How? By saying that it was surely by virtue of the knowledge of Brahman, that Fire and other gods attained supremacy over the gods, and Indra got greater pre-eminence still. Or (through the story) it is shown that Brahman is inscrutable, inasmuch as Fire and others, powerful though they are, knew Brahman with sheer difficulty, and so also did Indra, even though he is the ruler of the gods. Or the whole thing is meant to enjoin an injunction regarding the secret teachings (about meditations) that will followfootnote{"The realisation of the Self as Brahman, which is meant for the most advanced ones and which is not an object of knowledge, has been spoken of earlier. Later will be stated the meditation on the qualified Brahman which is for the less advanced people. The following passages present that meditation, for the injunction for it is clearly to be seen (in IV. 6-7). So the real significance lies in this. As for the other interpretations (advanced by Śaṅkara), they are merely by way of showing possibilities."—A.G.} (Ke. IV. 4-7). Or the story is meant to show that apart from the knowledge of Brahman all notions of agentship etc. that creatures possess, as for instance the conceit of the gods with regard to victory etc., are false.

3.p2

’avijñātaṃ vijānatāṃ vijñātamavijānatām’ ityādiśravaṇād yadasti tadvijñātaṃ pramāṇaiḥ yannāsti tadavijñātaṃ śaśaviṣāṇakalpamatyantamevāsadddaṣṭam; tathedaṃ brahmāvijñātatvādasadeveti mandabuddhīnāṃ vyāmoho mā bhūditi tadartheyamākhyāyikā ārabhyate|

Cet, if—a man having scriptural sanction and ability; avedit, has known—the Self as defined and in the manner already explained; iha, here, indeed; atha then; asti satyam, there is truth, there subsist in this human birth the values consisting in long life, wealth, and holiness,footnote{"This is said by way of eulogy. (The idea is that) even worldly reality (or value), comprising long life (avināśa), wealth (arthavattā), holiness (sadbhāva), and fame, comes to the knower of Brahman (as a by-product). In reality, the result consisting in being established in Brahman follows as a necessary consequence."—A.G.} or supreme reality. Iha, here, even while living, cet, if; a competent man na avedit, has not realised; then there is mahatī, great, interminable; vinaṣṭiḥ destruction, transmigratory existence consisting in non-cessation of a continuous succession of birth, old age, death, etc. Therefore the dhīrāḥ, wise, Brāhmaṇas (the knowers of Brahman), who are thus familiar with merits and demerits; vicitya, having known, realised, the one reality of the Self; bhūteṣu bhūteṣu, in all beings moving and unmoving; pretya, turning away from, desisting from this world of ignorance—the world consisting of "I and mine"—i.e. having attained the non-dual state consisting in becoming identified with the Self of all; amṛtāḥ bhavanti, become immortal, become Brahman indeed—this is the idea; as it has been said in the Vedic text: "He who knows that supreme Brahman becomes Brahman indeed" (Mu. III. ii. 9).

3.p3

tadeva hi brahma sarvaprakāreṇa praśāstṛ devānāmapi paro devaḥ; īśvarāṇāmapi parameśvaraḥ, durvijñeyaḥ, devānāṃ jayahetuḥ, asurāṇāṃ parājayahetuḥ; tatkathaṃ nāstītyetasyarthasyānukūlāni hyuttarāṇi vacāṃsi

Cet, if—a man having scriptural sanction and ability; avedit, has known—the Self as defined and in the manner already explained; iha, here, indeed; atha then; asti satyam, there is truth, there subsist in this human birth the values consisting in long life, wealth, and holiness,footnote{"This is said by way of eulogy. (The idea is that) even worldly reality (or value), comprising long life (avināśa), wealth (arthavattā), holiness (sadbhāva), and fame, comes to the knower of Brahman (as a by-product). In reality, the result consisting in being established in Brahman follows as a necessary consequence."—A.G.} or supreme reality. Iha, here, even while living, cet, if; a competent man na avedit, has not realised; then there is mahatī, great, interminable; vinaṣṭiḥ destruction, transmigratory existence consisting in non-cessation of a continuous succession of birth, old age, death, etc. Therefore the dhīrāḥ, wise, Brāhmaṇas (the knowers of Brahman), who are thus familiar with merits and demerits; vicitya, having known, realised, the one reality of the Self; bhūteṣu bhūteṣu, in all beings moving and unmoving; pretya, turning away from, desisting from this world of ignorance—the world consisting of "I and mine"—i.e. having attained the non-dual state consisting in becoming identified with the Self of all; amṛtāḥ bhavanti, become immortal, become Brahman indeed—this is the idea; as it has been said in the Vedic text: "He who knows that supreme Brahman becomes Brahman indeed" (Mu. III. ii. 9).

3.1

ddaśyante|
athavā brahmavidyāyāḥ stutaye| katham? brahmavijñānāddhi agnyādayo devā devānāṃ śreṣṭhatvaṃ jagmuḥ tato'pyatitarāmindra iti|
athavā durvijñeyaṃ brahmetyetat bradarśyate--yenāgnyādayo'titejaso'pi kleśenaiva brahma viditavantastathendro devānāmīśvaro'pi sanniti|
vakṣyamāṇopaniṣadvidhiparaṃ vā sarvaṃ brahmavidyāvyatirekeṇa prāṇināṃ kartṛtvabhoktṛtvādyabhimāno mithyā ityetaddarśanārthaṃ vā ākhyāyikā, yathā devānāṃ jayādyabhimānaḥ tadvaditi|
1.3.1
brahma ha devebhyo vijigye tasya ha brahmaṇo vijaye devā amahīyanta ||

After hearing the text, "unknown to those who know well, and known to those who do not know" etc. (Ke. II. 3), some people of dull intellect may have this kind of delusion: "It is seen that whatever exists is known through the valid means of cognition; and whatever does not exist remains unknown, is like the horns of a hare, and is absolutely non-existent. Similarly, this Brahman, being unknown, is certainly non-existent"; lest there be this delusion, this story is begun. For the subsequent passages are seen to be leading to this conclusion: "Since that very Brahman is the ruler in every way, the supreme Deity of even the deities, the supreme Lord over the lordly beings, inscrutable, the cause of victory of the gods, and the cause of the defeat of the devils, therefore, how can It be non-existent?" Or the story is meant to eulogise the knowledge of Brahman. How? By saying that it was surely by virtue of the knowledge of Brahman, that Fire and other gods attained supremacy over the gods, and Indra got greater pre-eminence still. Or (through the story) it is shown that Brahman is inscrutable, inasmuch as Fire and others, powerful though they are, knew Brahman with sheer difficulty, and so also did Indra, even though he is the ruler of the gods. Or the whole thing is meant to enjoin an injunction regarding the secret teachings (about meditations) that will followfootnote{"The realisation of the Self as Brahman, which is meant for the most advanced ones and which is not an object of knowledge, has been spoken of earlier. Later will be stated the meditation on the qualified Brahman which is for the less advanced people. The following passages present that meditation, for the injunction for it is clearly to be seen (in IV. 6-7). So the real significance lies in this. As for the other interpretations (advanced by Śaṅkara), they are merely by way of showing possibilities."—A.G.} (Ke. IV. 4-7). Or the story is meant to show that apart from the knowledge of Brahman all notions of agentship etc. that creatures possess, as for instance the conceit of the gods with regard to victory etc., are false.

Brahman, the supreme Brahman already spoken of; ha, verily; devebhyaḥ, for the sake of the gods; vijigye, achieved victory. In a fight between the gods and the devils, Brahman, after conquering the devils, the enemies of the world and transgressors of divine rules, gave to the gods the victory and its results for ensuring the stability of the world. Tasya ha Brahmaṇaḥ vijaye, in that victory which was, indeed, Brahman's; devāḥ the gods, Fire etc.; amahīyanta, became elated.

Brahman, the supreme Brahman already spoken of; ha, verily; devebhyaḥ, for the sake of the gods; vijigye, achieved victory. In a fight between the gods and the devils, Brahman, after conquering the devils, the enemies of the world and transgressors of divine rules, gave to the gods the victory and its results for ensuring the stability of the world. Tasya ha Brahmaṇaḥ vijaye, in that victory which was, indeed, Brahman's; devāḥ the gods, Fire etc.; amahīyanta, became elated.

3.1-2

brahma yathoktalakṣaṇaṃ paraṃ ha kila devebhyo'rthāya vijigye jayaṃ labdhavat devānāmasurāṇāṃ ca saṃgrāme'surāñjitvā jagadarātīniśvarasetubhetṛn devebhyo jayaṃ tatphalaṃ prāyacchajjagataḥ sthemne| tasya ha kila brahmaṇo vijaye devāḥ agnyādayaḥ amahīyanta mahimānaṃ prāptavantaḥ ||

After hearing the text, "unknown to those who know well, and known to those who do not know" etc. (Ke. II. 3), some people of dull intellect may have this kind of delusion: "It is seen that whatever exists is known through the valid means of cognition; and whatever does not exist remains unknown, is like the horns of a hare, and is absolutely non-existent. Similarly, this Brahman, being unknown, is certainly non-existent"; lest there be this delusion, this story is begun. For the subsequent passages are seen to be leading to this conclusion: "Since that very Brahman is the ruler in every way, the supreme Deity of even the deities, the supreme Lord over the lordly beings, inscrutable, the cause of victory of the gods, and the cause of the defeat of the devils, therefore, how can It be non-existent?" Or the story is meant to eulogise the knowledge of Brahman. How? By saying that it was surely by virtue of the knowledge of Brahman, that Fire and other gods attained supremacy over the gods, and Indra got greater pre-eminence still. Or (through the story) it is shown that Brahman is inscrutable, inasmuch as Fire and others, powerful though they are, knew Brahman with sheer difficulty, and so also did Indra, even though he is the ruler of the gods. Or the whole thing is meant to enjoin an injunction regarding the secret teachings (about meditations) that will followfootnote{"The realisation of the Self as Brahman, which is meant for the most advanced ones and which is not an object of knowledge, has been spoken of earlier. Later will be stated the meditation on the qualified Brahman which is for the less advanced people. The following passages present that meditation, for the injunction for it is clearly to be seen (in IV. 6-7). So the real significance lies in this. As for the other interpretations (advanced by Śaṅkara), they are merely by way of showing possibilities."—A.G.} (Ke. IV. 4-7). Or the story is meant to show that apart from the knowledge of Brahman all notions of agentship etc. that creatures possess, as for instance the conceit of the gods with regard to victory etc., are false.

Brahman, the supreme Brahman already spoken of; ha, verily; devebhyaḥ, for the sake of the gods; vijigye, achieved victory. In a fight between the gods and the devils, Brahman, after conquering the devils, the enemies of the world and transgressors of divine rules, gave to the gods the victory and its results for ensuring the stability of the world. Tasya ha Brahmaṇaḥ vijaye, in that victory which was, indeed, Brahman's; devāḥ the gods, Fire etc.; amahīyanta, became elated.

3.1-2.p1

tadā ātmasaṃsthasya pratyagātmana īśvarasya sarvajñasya sarvakriyāphalasaṃyojayituḥ prāṇināṃ sarvaśakteḥ jagataḥ sthitiṃ cikīrṣoḥ ayaṃ jayo mahimā cetyajānantaḥ-

appear. They could not make out about that thing,footnote{Could not solve this riddle about the Brahman, appearing in the form of Yakṣa.} as to what this Yakṣa (venerable Being) might be.

Then not knowing that this victory and this glory belonged to God who sits in the hearts as the indwelling Self—omniscient, dispenser of the fruits of all works of all creatures, omnipotent, and desirous of encompassing the stability of the world— te, they, those gods; aikṣanta, thought; “Ayam Vijayaḥ, this victory, achieved by those who identify themselves with such limited beings as Fire etc.; is asmākam eva, ours indeed. Asmākam eva, ours indeed, and not of God who is our indwelling Self; is ayam mahimā, this glory evidenced by such states as of Fire, Air, Indra, etc., which are experienced by us as the result of victory. This has not been achieved by God who is our indwelling Self.” Brahman ha, surely; vijajñau, knew; tat, that, that deliberation of those whose thoughts were being directed by a false self-conceit; for Brahman is omniscient by virtue of being the director of the senses of all creatures. Noticing this false pride of the gods, and thinking, “In order that the gods may not be thus defeated like the devils, as a consequence of their vain-glory, I shall, out of grace for them, favour the gods by removing their presumptuousness”; tebhyaḥ, to the gods, for their sake; ha, indeed; through an unprecedentedly wonderful and astonishing form created by Brahman’s own power of Māyā;footnote{“The yoga, or the combination, of attributes—Sattva, Rajas, and Tamas is Māyā. Through the power of that.”—A.G.} prādurbabhūva, appeared as an object of perception to the senses of the gods. The gods na vyajānata, did not comprehend; tat, that, the Brahman, as appearing; kim iti, as to what; idam yakṣam, this venerable great Being, might be.

Then not knowing that this victory and this glory belonged to God who sits in the hearts as the indwelling Self—omniscient, dispenser of the fruits of all works of all creatures, omnipotent, and desirous of encompassing the stability of the world— te, they, those gods; aikṣanta, thought; “Ayam Vijayaḥ, this victory, achieved by those who identify themselves with such limited beings as Fire etc.; is asmākam eva, ours indeed. Asmākam eva, ours indeed, and not of God who is our indwelling Self; is ayam mahimā, this glory evidenced by such states as of Fire, Air, Indra, etc., which are experienced by us as the result of victory. This has not been achieved by God who is our indwelling Self.” Brahman ha, surely; vijajñau, knew; tat, that, that deliberation of those whose thoughts were being directed by a false self-conceit; for Brahman is omniscient by virtue of being the director of the senses of all creatures. Noticing this false pride of the gods, and thinking, “In order that the gods may not be thus defeated like the devils, as a consequence of their vain-glory, I shall, out of grace for them, favour the gods by removing their presumptuousness”; tebhyaḥ, to the gods, for their sake; ha, indeed; through an unprecedentedly wonderful and astonishing form created by Brahman’s own power of Māyā;footnote{“The yoga, or the combination, of attributes—Sattva, Rajas, and Tamas is Māyā. Through the power of that.”—A.G.} prādurbabhūva, appeared as an object of perception to the senses of the gods. The gods na vyajānata, did not comprehend; tat, that, the Brahman, as appearing; kim iti, as to what; idam yakṣam, this venerable great Being, might be.

3.2

1.3.2
ta aikṣantāsmākamevāyaṃ vijayo'smākamevāyaṃ mahimeti| taddhaiṣāṃ vijajñau tebhyo ha prādurbabhūva tanna vyajānata kimidaṃ yakṣamiti ||

appear. They could not make out about that thing,footnote{Could not solve this riddle about the Brahman, appearing in the form of Yakṣa.} as to what this Yakṣa (venerable Being) might be.

Then not knowing that this victory and this glory belonged to God who sits in the hearts as the indwelling Self—omniscient, dispenser of the fruits of all works of all creatures, omnipotent, and desirous of encompassing the stability of the world— te, they, those gods; aikṣanta, thought; “Ayam Vijayaḥ, this victory, achieved by those who identify themselves with such limited beings as Fire etc.; is asmākam eva, ours indeed. Asmākam eva, ours indeed, and not of God who is our indwelling Self; is ayam mahimā, this glory evidenced by such states as of Fire, Air, Indra, etc., which are experienced by us as the result of victory. This has not been achieved by God who is our indwelling Self.” Brahman ha, surely; vijajñau, knew; tat, that, that deliberation of those whose thoughts were being directed by a false self-conceit; for Brahman is omniscient by virtue of being the director of the senses of all creatures. Noticing this false pride of the gods, and thinking, “In order that the gods may not be thus defeated like the devils, as a consequence of their vain-glory, I shall, out of grace for them, favour the gods by removing their presumptuousness”; tebhyaḥ, to the gods, for their sake; ha, indeed; through an unprecedentedly wonderful and astonishing form created by Brahman’s own power of Māyā;footnote{“The yoga, or the combination, of attributes—Sattva, Rajas, and Tamas is Māyā. Through the power of that.”—A.G.} prādurbabhūva, appeared as an object of perception to the senses of the gods. The gods na vyajānata, did not comprehend; tat, that, the Brahman, as appearing; kim iti, as to what; idam yakṣam, this venerable great Being, might be.

3.2-2

te devāḥ aikṣanta īkṣitavantaḥ agnyādikharūpaparicchinnātmakṛto'smākamevāyaṃ vijayaḥ asmākamevāyaṃ mahimā agnivāṭivandratvādilakṣaṇo jayaphalabhūto'smābhiranubhūyate; nāsmatpratyagātmabhūteśvarakṛta iti|
evaṃ mithyābhimānekṣaṇavatāṃ tad ha kila eṣāṃ mithyekṣaṇaṃ vijajñau vijñātavad brahma| sarvekṣitṛ hi tat sarvabhūtakaraṇaprayoktṛtvāt| devānāṃ ca mithyājñānamupalabhya maivāsuravad devā mithyābhimānātparābhaveyuriti tadanukampayā devānmithyābhimānāpanodanenānugṛhṇiyāmiti tebhyaḥ devebhyaḥ ha kilārthāya prādurbabhūva svayogamāhātmyanirmite nātyadbhutena vismāpanīyena rūpeṇa devānāmindriyagocare prādurbabhūva prādurbhūtavat| tat prādurbhūtaṃ brahma na vyajānata naiva vijñātavantaḥ devāḥ kimidaṃ yakṣaṃ pūjyaṃ mahadbhūtamiti ||

appear. They could not make out about that thing,footnote{Could not solve this riddle about the Brahman, appearing in the form of Yakṣa.} as to what this Yakṣa (venerable Being) might be.

Then not knowing that this victory and this glory belonged to God who sits in the hearts as the indwelling Self—omniscient, dispenser of the fruits of all works of all creatures, omnipotent, and desirous of encompassing the stability of the world— te, they, those gods; aikṣanta, thought; “Ayam Vijayaḥ, this victory, achieved by those who identify themselves with such limited beings as Fire etc.; is asmākam eva, ours indeed. Asmākam eva, ours indeed, and not of God who is our indwelling Self; is ayam mahimā, this glory evidenced by such states as of Fire, Air, Indra, etc., which are experienced by us as the result of victory. This has not been achieved by God who is our indwelling Self.” Brahman ha, surely; vijajñau, knew; tat, that, that deliberation of those whose thoughts were being directed by a false self-conceit; for Brahman is omniscient by virtue of being the director of the senses of all creatures. Noticing this false pride of the gods, and thinking, “In order that the gods may not be thus defeated like the devils, as a consequence of their vain-glory, I shall, out of grace for them, favour the gods by removing their presumptuousness”; tebhyaḥ, to the gods, for their sake; ha, indeed; through an unprecedentedly wonderful and astonishing form created by Brahman’s own power of Māyā;footnote{“The yoga, or the combination, of attributes—Sattva, Rajas, and Tamas is Māyā. Through the power of that.”—A.G.} prādurbabhūva, appeared as an object of perception to the senses of the gods. The gods na vyajānata, did not comprehend; tat, that, the Brahman, as appearing; kim iti, as to what; idam yakṣam, this venerable great Being, might be.

3.3

1.3.3
te'gnimabruvañjātaveda etadvijānīhi kimidaṃ yakṣamiti tatheti ||

Te, they—those gods who failed to know It, and were desirous of knowing It, but had fear in their hearts; agnim, to Fire, (lit.) who goes ahead (of all); and who is jātavedā, almost omniscient;footnote{Agni precedes all other deities (agre gacchati) in receiving oblations at sacrifices; and Jātavedā is one who knows (veda) all that is created (Jāta).} abruvan, said: O Jātavedā, you being powerful among us vijānīhi, thoroughly find out about; etat, this Yakṣa that is in our view; kim etat yakṣam iti, as to what this Yakṣa (venerable Being) is.

The space, or the part of the space, where that Yakṣa vanished after revealing Itself, and the space where Indra also was at the time of the disappearance of Brahman, tasmin eva ākāśe, in that very space; saḥ, he, Indra, stayed on, deliberating in his mind, \"What is this Yakṣa?\" He did not return like Fire etc. Understanding his devotion to Yakṣa, Knowledge (of Brahman) made Her appearance as a woman, in the form Umā. Saḥ. he, Indra; ājagāma, approached; bahuśobhamānām, superbly charming; tām, Her, Umā; Knowledge being the most fascinating of all fascinating things, the attribute 'superbly charming' is appropriate for it—he approached haimavatīm, one who was as though attired in dress of gold, i.e. exquisitely beautiful. Or Umā Herself is Haimavatī, the daughter of Himavat (Himalayas). Thinking that, since She is ever in association with the omniscient God, She must be able to know, Indra approached Her; (and) tām, to Her, to Umā; uvāca, said, "Tell me, kim etat yakṣam iti, what is this Yakṣa—that showed Itself and vanished?"

3.3-2

te tadajānanto devaḥ sāntarbhayāstadvijijñāsavaḥ agnim agragāminaṃ jātavedasaṃ sarvajñakalpam abruvan uktavantaḥ| he jātavedaḥ etad asmadgocarasthaṃ yakṣaṃ vijānīhi viśeṣato budhyasva tvaṃ nastejasvī kimetadyakṣamiti ||

Te, they—those gods who failed to know It, and were desirous of knowing It, but had fear in their hearts; agnim, to Fire, (lit.) who goes ahead (of all); and who is jātavedā, almost omniscient;footnote{Agni precedes all other deities (agre gacchati) in receiving oblations at sacrifices; and Jātavedā is one who knows (veda) all that is created (Jāta).} abruvan, said: O Jātavedā, you being powerful among us vijānīhi, thoroughly find out about; etat, this Yakṣa that is in our view; kim etat yakṣam iti, as to what this Yakṣa (venerable Being) is.

3.4

1.3.4
tadabhyadravattamabhyavadakto'sītyagnirvā ahamasmītyabravījjātavedā vā ahamasmīti ||

Saying, "Tathā, so be it", iti, this much; Fire tat, towards that Yakṣa; adrāvat, approached; Fire moved towards It. Tam, to him, to Fire, who had approached and was desirous of asking, but had become silent because of absence of arrogance in Its presence, the Yakṣa, abhyavadat, said; "Kaḥ asi iti, who are you?" Thus being asked by Brahman, Fire said, "Agniḥ vai, I am Fire (agni) by name, and am also familiarly known as Jātavedā", showing thereby his self-importance consisting in his being well known through the two names.

3.4-2

tathā astu iti tad yakṣam abhi adravat tatprati gatavānagniḥ| taṃ ca gatavantaṃ pipṛcchiṣuṃ tatsamīpe'pragalbhatvāttūṣṇībhūtaṃ tadyakṣam abhyavadad agniṃ prati abhāṣata ko'sīti| evaṃ brahmaṇā pṛṣṭo'gniḥ abravīt--agnirvā agnināmāhaṃ prasiddho jātavedā iti ca nāmadvayena prasiddhatayātmānaṃ ślāghayanniti ||

Saying, "Tathā, so be it", iti, this much; Fire tat, towards that Yakṣa; adrāvat, approached; Fire moved towards It. Tam, to him, to Fire, who had approached and was desirous of asking, but had become silent because of absence of arrogance in Its presence, the Yakṣa, abhyavadat, said; "Kaḥ asi iti, who are you?" Thus being asked by Brahman, Fire said, "Agniḥ vai, I am Fire (agni) by name, and am also familiarly known as Jātavedā", showing thereby his self-importance consisting in his being well known through the two names.

3.5

1.3.5
tasmiṃstvayi kiṃ vīryamityapīdaṃsarvaṃ daheyaṃ yadidaṃ pṛthivyāmiti ||

To him, who had spoken thus, Brahman said, "Tasmin tvayi, in you who are such, who possess such famous names and attributes, kim vīryam what power, what ability, is there?" He replied, daheyam, I can burn up, reduce to ashes, idam sarvam, all this creation that moves and does not move; pṛthivyām, on this earth. The word pṛthivyām is used illustratively (to indicate everything), for even things that are in the region above the earth are surely consumed by fire.

3.5-2

evamuktavantaṃ brahmāvocat tasmin evaṃ prasiddhaguṇanāmavati tvayi kiṃ vīryaṃ sāmarthyam iti| so'bravīd idaṃ jagat sarvaṃ daheyaṃ bhasmīkuryāṃ yad idaṃ sthāvarādi pṛthivyām iti| pṛthivyāmityupalakṣaṇārtham, yato'ntarikṣasthamapi dahyata evāgninā ||

To him, who had spoken thus, Brahman said, "Tasmin tvayi, in you who are such, who possess such famous names and attributes, kim vīryam what power, what ability, is there?" He replied, daheyam, I can burn up, reduce to ashes, idam sarvam, all this creation that moves and does not move; pṛthivyām, on this earth. The word pṛthivyām is used illustratively (to indicate everything), for even things that are in the region above the earth are surely consumed by fire.

3.6

1.3.6
tasmai tṛṇaṃ nidadhāvetaddaheti| tadupapreyāya sarvajavena tanna śaśāka dagdhaṃ sa tata eva nivavṛte naitadaśakaṃ vijñātuṃ yadetadyakṣamiti ||

not consume it. He returned from the Yakṣa (to tell the gods), "I could not ascertain It fully as to what this Yakṣa is."

Tasmai, for him, who had such presumption: Brahman tṛṇam nidadhau, placed a straw, in front of Fire. Being told by Brahman, "Etat, this, mere straw; daha, burn, in my front. If you are not able to burn it, give up your vanity as a consumer everywhere." (Fire) tat upapreyāya, went near that straw; sarvajavena, with the speed born of the fullest enthusiasm. Going there, tat, that thing; na śaśāka dagdhum, he could not burn, That Fire being unable to burn the straw and becoming ashamed and foiled in his promise, tataḥ eva, from that Yakṣa; silently nivavṛte, withdrew, and went back towards the gods (to tell them), "Na aśakam, I did not succeed; vijñātum, in knowing fully, etat, this Yakṣa: yat etat Yakṣam, as to what this Yakṣa is."

3.6-2

tasmai evamabhimānavate brahma tṛṇaṃ nidadhau purāgneḥ sthāpitavat| brahmaṇā ’etat tṛṇamātraṃ mamāgrataḥ daha; cedasi dagdhuṃ samarthaḥ, muñca dagghṛtvābhimānaṃ sarvatra’ ityuktaḥ tat tṛṇam upapreyāya tṛṇasamīpaṃ gatavān sarvajavena sarvotsāhakṛtena vegena| gatvā tat na śaśāka nāśakaddagdhum|
sa jātavedāḥ tṛṇaṃ dagdhumaśakto vrīḍito hatapratijñaḥ tata eva yakṣādeva tūṣṇīṃ devānprati nivavṛte nivṛttaḥ pratigatavān na etad yakṣam aśakaṃ śaktavānahaṃ vijñātuṃ viśeṣataḥ yadetadyakṣamiti ||

not consume it. He returned from the Yakṣa (to tell the gods), "I could not ascertain It fully as to what this Yakṣa is."

Tasmai, for him, who had such presumption: Brahman tṛṇam nidadhau, placed a straw, in front of Fire. Being told by Brahman, "Etat, this, mere straw; daha, burn, in my front. If you are not able to burn it, give up your vanity as a consumer everywhere." (Fire) tat upapreyāya, went near that straw; sarvajavena, with the speed born of the fullest enthusiasm. Going there, tat, that thing; na śaśāka dagdhum, he could not burn, That Fire being unable to burn the straw and becoming ashamed and foiled in his promise, tataḥ eva, from that Yakṣa; silently nivavṛte, withdrew, and went back towards the gods (to tell them), "Na aśakam, I did not succeed; vijñātum, in knowing fully, etat, this Yakṣa: yat etat Yakṣam, as to what this Yakṣa is."

3.7

1.3.7
atha vāyumabruvanvāyavetadvijānihi kimetadyakṣamiti tatheti ||

Atha, after that, they said to Air, "O Air, find out" etc. bears the same meaning as before. Vāyu (air) is so called because it blows, goes, or carries smell. Mātariśvā means that which travels (śvayati) in space (mātari). Idam sarvam api, all this. ādadīya, I can take up, blow away. Yad idam pṛthivyām etc., is just as explained earlier.

3.8

1.3.8
tadabhyadravattamabhyavadatko'sīti vāyurvā ahamasmītyabravīnmātariśvā vā ahamasmīti ||

3.9

1.3.8
tasma़iṃstvayi kiṃ vīryamitya pīdam̐sarvamādadīya yadīdaṃ pṛthivyāmiti ||

3.10

1.3.10
tasmai tṛṇaṃ nidadhāvetadādatsveti tadupapreyāya sarvajavena tanna śaśākādātuṃ sa tata eva nivavṛte naitadaśakaṃ vijñātuṃ yadetadyakṣamiti ||

3.10-2

atha anantaraṃ vāyumabruvan he vāyo etadadvijānīhītyādi samānārthaṃ pūrveṇa| vānāgdamanāgdandhanādvā vāyuḥ| mātaryantarikṣe śvayatīti mātariśvā| idaṃ sarvamapi ādadīya gṛhṇīyāṃ yadidaṃ pṛthivyāmityādi samānameva ||

Atha indram abruvan, maghavan etat vijānīhi etc., is to be explained as before. Indra who is a great Lord, and is called Maghavā, because of strength; tat abhyadravat, approached that Yakṣa. Tasmāt, from him, from Indra who had approached Itself (Yakṣa); that Brahman, tirodadhe, vanished from sight. Brahman did not so much as grant him an interview, so that Indra's pride at being Indra might be totally eradicated.

3.11

1.3.11
athendramabruvanmaghavannetadvijānīhi kimetadyakṣamiti tatheti tadabhyadravattasmāttirodadhe ||

Atha indram abruvan, maghavan etat vijānīhi etc., is to be explained as before. Indra who is a great Lord, and is called Maghavā, because of strength; tat abhyadravat, approached that Yakṣa. Tasmāt, from him, from Indra who had approached Itself (Yakṣa); that Brahman, tirodadhe, vanished from sight. Brahman did not so much as grant him an interview, so that Indra's pride at being Indra might be totally eradicated.

3.11-2

athendramabruvanmaghavannetadvijānīhityādi parvavat| indraḥ parameśvaro maghavā balavacvāt tatheti tadabhyadravat| tasmāt indrādātmasamīpaṃ gatāt tahrahma tirodadhe tirobhūtam| indrasyendratvābhimāno'titarāṃ nirākartavya ityataḥ saṃvādamātramapi nādād brahmendrāya ||

Atha indram abruvan, maghavan etat vijānīhi etc., is to be explained as before. Indra who is a great Lord, and is called Maghavā, because of strength; tat abhyadravat, approached that Yakṣa. Tasmāt, from him, from Indra who had approached Itself (Yakṣa); that Brahman, tirodadhe, vanished from sight. Brahman did not so much as grant him an interview, so that Indra's pride at being Indra might be totally eradicated.

3.12

1.3.12
sa tasminnevākāśe striyamājagāma bahuśobhamānāmumām̐haimavatīṃ tām̐hovācā kimetadyakṣamiti ||

The space, or the part of the space, where that Yakṣa vanished after revealing Itself, and the space where Indra also was at the time of the disappearance of Brahman, tasmin eva ākāśe, in that very space; saḥ, he, Indra, stayed on, deliberating in his mind, \"What is this Yakṣa?\" He did not return like Fire etc. Understanding his devotion to Yakṣa, Knowledge (of Brahman) made Her appearance as a woman, in the form Umā. Saḥ. he, Indra; ājagāma, approached; bahuśobhamānām, superbly charming; tām, Her, Umā; Knowledge being the most fascinating of all fascinating things, the attribute 'superbly charming' is appropriate for it—he approached haimavatīm, one who was as though attired in dress of gold, i.e. exquisitely beautiful. Or Umā Herself is Haimavatī, the daughter of Himavat (Himalayas). Thinking that, since She is ever in association with the omniscient God, She must be able to know, Indra approached Her; (and) tām, to Her, to Umā; uvāca, said, "Tell me, kim etat yakṣam iti, what is this Yakṣa—that showed Itself and vanished?"

3.12-2

tadyakṣaṃ yasminnākāśe ākāśapradeśe ātmānaṃ darśayitvā tirobhūtamindraśca brahmaṇastirodhānakāleyasminnākāśe āsīt, sa indraḥ tasminneva ākāśe tasthau kiṃ tadyakṣamiti dhyāyan; na nivavṛte'gnyādivat|
tasyendrasya yakṣe bhaktiṃ buddhvā vidyā umārūpiṇī prādurabhūtstrīrūpā| sa indraḥ tām umāṃ bahuśobhamānām--sarveṣāṃ hi śobhamānānāṃ śobhanatamā vidyā, tadā bahuśobhamāneti viśeṣaṇamupapannaṃ bhavati, haimavatīṃ hemakṛtābharaṇavatīmiva bahuśobhamānāmityarthaḥ athavā umaivā himavato duhitā haimavatī nityameva sarvajñeneśvareṇa saha vartata iti jñātuṃ samartheti kṛtvā tām--upajagāma idrastāṃ ha umāṃ kila uvāca papraccha--brūhi kimetad darśayitvā tirobhūtaṃ yakṣamiti ||

The space, or the part of the space, where that Yakṣa vanished after revealing Itself, and the space where Indra also was at the time of the disappearance of Brahman, tasmin eva ākāśe, in that very space; saḥ, he, Indra, stayed on, deliberating in his mind, \"What is this Yakṣa?\" He did not return like Fire etc. Understanding his devotion to Yakṣa, Knowledge (of Brahman) made Her appearance as a woman, in the form Umā. Saḥ. he, Indra; ājagāma, approached; bahuśobhamānām, superbly charming; tām, Her, Umā; Knowledge being the most fascinating of all fascinating things, the attribute 'superbly charming' is appropriate for it—he approached haimavatīm, one who was as though attired in dress of gold, i.e. exquisitely beautiful. Or Umā Herself is Haimavatī, the daughter of Himavat (Himalayas). Thinking that, since She is ever in association with the omniscient God, She must be able to know, Indra approached Her; (and) tām, to Her, to Umā; uvāca, said, "Tell me, kim etat yakṣam iti, what is this Yakṣa—that showed Itself and vanished?"

3.3-3

iti tṛtīyaḥ khaṇḍaḥ ||

The space, or the part of the space, where that Yakṣa vanished after revealing Itself, and the space where Indra also was at the time of the disappearance of Brahman, tasmin eva ākāśe, in that very space; saḥ, he, Indra, stayed on, deliberating in his mind, \"What is this Yakṣa?\" He did not return like Fire etc. Understanding his devotion to Yakṣa, Knowledge (of Brahman) made Her appearance as a woman, in the form Umā. Saḥ. he, Indra; ājagāma, approached; bahuśobhamānām, superbly charming; tām, Her, Umā; Knowledge being the most fascinating of all fascinating things, the attribute 'superbly charming' is appropriate for it—he approached haimavatīm, one who was as though attired in dress of gold, i.e. exquisitely beautiful. Or Umā Herself is Haimavatī, the daughter of Himavat (Himalayas). Thinking that, since She is ever in association with the omniscient God, She must be able to know, Indra approached Her; (and) tām, to Her, to Umā; uvāca, said, "Tell me, kim etat yakṣam iti, what is this Yakṣa—that showed Itself and vanished?"