The parts which do not make sense (with my current knowledge are in red), we can ignore these parts and read only the rest.
ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् ।
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ॥१॥
‘Whatever there is changeful in this ephemeral world, all that must be enveloped by the Lord. By this renunciation, support yourself. Do not covet the wealth of anyone.’॥१॥
सम्पूर्ण ब्रह्माण्ड में जो भी ये जगत हैं, सब ईशा द्वारा ही व्याप्त है । उसके द्वारा त्यागरूप जो भी तुम्हारे लिए प्रदान किया गया है उसे अनासक्त रूप से भोगो । किसी के भी धन की इच्छा मत करो ॥१॥
कुर्वन्नेवेह कर्माणि जिजीविषेत् सतं समाः
एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे…॥२॥
‘In the world, one should desire to live a hundred years, but only by performing actions. Thus, and in no other way, can man be free from the taint of actions.’॥२॥
Explanation –
1. this life on earth has meaning and significance.
2. we must try to live our lives to the full span
3. but that must be lived with joy and zest.
इस लोक में करने योग्य कर्मों को करते हुए ही सौ वर्ष जीने की इच्छा करनी चाहिए । तुम्हारे लिए इसके सिवा अन्य कोई मार्ग नहीं है । इस प्रकार कर्मों का लेप नहीं होता ॥२॥
असुर्य नाम ते लोका अन्धेन तमसावृताः ।
तांस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः ॥३॥
‘In to the worlds of the asuras, devils, enveloped in blinding darkness, verily do they go after death who are slayers of the Atman, the Self.’॥३॥
Explanation –
1. Based on Raymond Moody’s 1975 bestseller Life After Life – it seems if we cut short our life by suicide for eg. We end up in a dark place with darkness.
असुर्य सम्बन्धी जो लोक और योनियाँ हैं, वे अज्ञान और अन्धकार से आच्छादित हैं । जो मनुष्य आत्म का हनन करते हैं, वे मरकर उन्ही लोकों को प्राप्त होते हैं ॥३॥
अनेजदेकं मनसो जवीयो नैनद्देवाप्नुवन्पूर्वमर्षत् ।
तद्धावतोऽन्यान्नत्येति तिष्ठत् तस्मिन्नापो मातरिश्वा दधाति ॥4
तदेजति तन्नैजति तद्दूरे तद्वन्तिके ।
तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः ॥5
यस्तु सर्वानि भूतान्यात्मन्येवानुपश्यति ।
सर्वभूतेषु चात्मान ततो न विजुगुप्सते ॥6
यस्मिन्सर्वानि भूतानन्यात्मैवभुद्विजानतः ।
तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥7
स पर्यागच्छुक्रकायमव्रणस्नाविरं शुद्धमपापविद्धम् ।
कविर्मनीषि परिभूः स्वयम्भूर्यथातथ्यतोऽर्थान्
व्यदधाच्छाश्वतीभ्यः समाभ्यः ॥8
- 4 ‘The self is one. It is unmoving: yet faster than the mind. Thus moving faster, It is beyond the reach of the senses. Ever steady, It outstrips all that run. By its mere presence, the cosmic energy is enabled to sustain the activities of living beings.’
- 5 ‘It moves; It moves not. It is far: It is very near. It is inside all this: It is verily outside all this.’
- 6 ‘The Wise man, who realizes all beings as not distinct from his own Self, and his own Self as the Self of all beings, does not, by virtue of that perception, hate anyone.’
- 7 ‘What delusion, what sorrow can there be for that wise man who realizes the unity of all existence by perceiving all beings as his own Self?’
- 8 ‘He, the self-existent One, is everywhere-the pure one, without a (subtle) body, without blemish, without muscles (a gross body), holy and without the taint of sin; the all seeing, the all knowing, the all-encompassing One is He. He has duly assigned their respective duties to the eternal Prajapatis (cosmic powers).’
वह आत्मतत्व अविचलित, एक तथा मन से भी तीव्र गति वाला है । इसे इन्द्रियाँ प्राप्त नहीं कर सकतीं क्योंकि यह उन सबसे पहले है । वह स्थिर होते हुए भी सभी गतिशीलों का अतिक्रमण किये हुए है । उसी की सत्ता में ही वायु समस्त प्राणियों के प्रवृतिरूप कर्मों का विभाग करता है ॥४॥ - वह आत्मतत्त्व चलता है और नहीं भी चलता । वह दूर है और समीप भी है । वह सबके अंतर्गत है और वही सबके बाहर भी है ॥५॥
- जो मनुष्य समस्त भूतों को आत्मा में ही देखता है और समस्त भूतों में भी आत्मा को ही देखता है, वह फिर किसी से भी घृणा कैसे कर सकता है ॥६॥
- जिस स्थिति में मनुष्य के लिए सब भूत आत्मा ही हो गए उस समय एकत्व देखने वाले उस ज्ञानी को क्या मोह और क्या शोक रह जाता है ॥७॥
- वह आत्मा परम तेजोमय, शरीरों से रहित, अक्षत, स्नायु से रहित, शुद्ध, शुभाशुभकर्म-सम्पर्कशून्य, सर्वद्रष्टा, सर्वज्ञ, सर्वोत्कृष्ट और स्वयंभू है । वही अनादि काल से सब अर्थों की रचना और विभाग करता आया है ॥८॥
अन्धं तमः प्रविशन्ति येऽविद्यामुपासते ।
ततो भूय इव ते तमो य उ विद्यायाँ रताः ॥ ९॥
अन्यदेवाहुर्विद्ययाऽन्यदाहुरविद्यया ।
इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥ १०॥
विद्यां चाविद्यां च यस्तद् वेदोभयं सह ।
अविद्यया मृत्युं तीर्त्वा विद्ययाऽमृतमश्नुते ॥ ११॥
- ‘They enter into blinding darkness who worship avidya; into still greater darkness, as it were, do they enter who delight in vidya.’
- ‘One result they say is obtained by vidya, and another result, they say, is obtained by avidya, thus have we heard from the wise ones who explained it to us.’
- ‘He who knows both vidya and avidya together, overcomes death through avidya and experiences immortality by means of vidya.’
Explanation – The study of the not-Self or the world of change is science; this study gives man knowledge of the laws that govern the world of change, and the capacity to control and manipulate it in the interest of his development, in the interest of a richer and fuller life for himself. But if this is done in isolation, if this is attempted without reference to his inner world, the world of the Self, the result will, not be life and more life, but death and more death.
अन्धं तमः प्रविशन्ति येऽसम्भूतिमुपासते ।
ततो भूय इव ते तमो य उ सम्भूत्याँ रताः ॥ १२॥
अन्यदेवाहुः सम्भवादन्यदाहुरसम्भवात् ।
इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥ १३॥
सम्भूतिं च विनाशं च यस्तद् वेदोभयँ सह ।
विनाशेन मृत्युं तीर्त्वा सम्भूत्याऽमृतमश्नुते ॥ १४॥
‘Into deep darkness do they enter who worship the asambhuti. (the world of Becoming as detached from Being). Into still greater darkness, as it were, do they enter who delight in sambhuti (pure Being or Brahman).’
‘One result is obtained by the path of sambhava (pure Being), and quite a different one by that of the asambhava (Becoming). Thus have we heard from the wise ones who taught it to us.’
‘He who knows sambhuti (Brahman) and vinasha (the perishable world of Becoming) both together, overcomes death through vinasha, and achieves immortality through sambhuti.’
हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् ।
तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये ॥ १५॥
पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन् समूह तेजः ।
यत्ते रूपं कल्याणतमं तत्ते पश्यामि योऽसावसौ पुरुषः सोऽहमस्मि ॥ १६॥
वायुरनिलममृतमथेदं भस्मांत शरीरम् ।
ॐ क्रतो स्मर कृत स्मर क्रतो स्मर कृत स्मर ॥ १७॥
अग्ने नय सुपथा राये अस्मान् विश्वानि देव वयुनानि विद्वान् ।
युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमौक्तिं विधेम ॥ १८॥
By the lid of the golden orb (Sun) is the face of the Truth hidden;
Please remove it, O Thou, Nourisher of the world
So that I may see Thee — I who am devoted to Truth.
O, Nourisher, O lonely Courser
of the heavens, O Regulator,
O Sun, thou offspring of Prajapati,
Remove Thy rays, gather up thy effulgence,
So that I may see that which is
Thy most auspicious effulgence.
The Person that is in Thee, That am I.
‘The vital forces (in me are about to merge in) the immortal Prana (the cosmic energy); then this (mortal) body shall be reduced to ashes. Om! O mind! Remember; your (good) deeds, remember.’
O Agni, lead, us by the good path that we may (enjoy) the wealth (the fruits of the good deeds we have done). Thou knowest all our deeds. Lord, destroy the deceitful sin in us. We salute Thee with our words again and again.