1.4.7

This (universe) was then undifferentiated. It differentiated only into name and form—it was called such and such, and was of such and such form. So to this day it is differentiated only into name and form—it is called such and such, and is of such and such form. This Self has entered into these bodies up to the tip of the nails—as a razor may be put in its case, or as fire, which sustains the world, may be in its source. People do not see It, for (viewed in Its aspects) It is incomplete. When It does the function of living, It is called the vital force; when It speaks, the organ of speech; when It sees, the eye; when It hears, the ear; and when It thinks, the mind. These are merely Its names according to functions. He who meditates upon each of this totality of aspects does not know, for It is incomplete, (being divided) from this totality by possessing a single characteristic. The Self alone is to be meditated upon, for all these are unified in It. Of all these, this Self alone should be realised, for one knows all these through It, just as one may get (an animal) through its footprints. He who knows It as such obtains fame and association (with his relatives).

taddhedaṃ —

तद्धेदं
tarhyavyākṛtamāsīt —

तर्ह्यव्याकृतमासीत्
tannāmarūpābhyāmeva —

तन्नामरूपाभ्यामेव
vyākriyata —

व्याक्रियत
asaunāmāyamidaṃrūpa —

असौनामायमिदंरूप
iti —

इति
tadidamapyetarhi —

तदिदमप्येतर्हि
nāmarūpābhyāmeva —

नामरूपाभ्यामेव
vyākriyate —

व्याक्रियते
asaunāmāyamidaṃrūpa —

असौनामायमिदंरूप
iti —

इति
sa —

स
eṣa —

एष
iha —

इह
praviṣṭa —

प्रविष्ट
ā —

आ
nakhāgrebhyaḥ —

नखाग्रेभ्यः
yathā —

यथा
kṣuraḥ —

क्षुरः
kṣuradhāne'vahitaḥ —

क्षुरधानेऽवहितः
syāt —

स्यात्
viśvambharo —

विश्वम्भरो
vā —

वा
viśvambharakulāye —

विश्वम्भरकुलाये
taṃ —

तं
na —

न
paśyanti —

पश्यन्ति
akṛtsno —

अकृत्स्नो
hi —

हि
saḥ —

सः
prāṇanneva —

प्राणन्नेव
prāṇo —

प्राणो
nāma —

नाम
bhavati —

भवति
vadan —

वदन्
vāk —

वाक्
paśyaṃścakṣuḥ —

पश्यंश्चक्षुः
śṛṇvan —

शृण्वन्
śrotram —

श्रोत्रम्
manvāno —

मन्वानो
manaḥ —

मनः
tānyasyaitāni —

तान्यस्यैतानि
karmanāmānyeva —

कर्मनामान्येव
sa —

स
yo'ta —

योऽत
ekaikamupāste —

एकैकमुपास्ते
na —

न
sa —

स
veda —

वेद
akṛtsno —

अकृत्स्नो
hyeṣo'ta —

ह्येषोऽत
ekaikena —

एकैकेन
bhavati —

भवति
ātmetyevopāsīta —

आत्मेत्येवोपासीत
atra —

अत्र
hyete —

ह्येते
sarva —

सर्व
ekam —

एकम्
bhavanti —

भवन्ति
tadetatpadanīyamasya —

तदेतत्पदनीयमस्य
sarvasya —

सर्वस्य
yadayamātmā —

यदयमात्मा
anena —

अनेन
hyetatsarvaṃ —

ह्येतत्सर्वं
veda —

वेद
yathā —

यथा
ha —

ह
vai —

वै
padenānuvindedevam —

पदेनानुविन्देदेवम्
kīrtiṃ —

कीर्तिं
ślokaṃ —

श्लोकं
vindate —

विन्दते
ya —

य
evaṃ —

एवं
veda —

वेद