The heart ( hṛdayam ) is the same as Prajāpati (Lord of Creation). It is Brahma. It is all.

It is trisyllabic— hṛ-da-yam.

hr is one syllable. Both his own people and others bring ( √hr ) offerings unto him who knows this.

da is one syllable. Both his own people and others give ( √dā ) unto him who knows this.

yam is one syllable. To the heavenly world goes ( eti [pl. yanti ]) he who knows this.

Brahma as the Real

This, verily, is That. This, indeed, was That, even the Real. He who knows that wonderful being ( yakṣa ) as the first-born—namely, that Brahma is the Real—conquers these worlds. Would he be conquered who knows thus that great spirit as the first-born—namely, that Brahma is the Real? [No!] for indeed, Brahma is the Real.

The Real, etymologically and cosmologically explained

1. In the beginning this world was just Water. That Water emitted the Real—Brahma [being] the Real—; Brahma, Prajāpati; Prajāpati, the gods. Those gods reverenced the Real ( satyam ). That is trisyllabic: sa-ti-yam—sa is one syllable, ti is one syllable, yam is one syllable. The first and last syllables are truth ( satyam ). 1 In the middle is falsehood ( anṛtam ). 2 This falsehood is embraced on both sides by truth; it partakes of the nature of truth itself. Falsehood does not injure him who knows this.

2. Yonder sun is the same as that Real. The Person who is there in that orb and the Person who is here in the right eye—these two depend the one upon the other. Through his rays that one depends upon this one; through his vital breaths this one upon that. When one is about to decease, he sees that orb quite clear [i.e. free from rays]; those rays come to him no more.

3. The head of the person who is there in that orb is Bhūr —there is one head, this is one syllable. Bhuvar is the arms—there are two arms, these are two syllables. Svar is the feet—there are two feet, these are two syllables ( su-ar ). The mystic name ( upaniṣad ) thereof is ‘Day’ ( ahan ). He slays ( √han ) evil, he leaves it behind ( √hā ) who knows this.

4. The head of the person who is here in the right eye is Bhūr —there is one head, this is one syllable. Bhuvar is the arms—there are two arms, these are two syllables. Svar is the feet—there are two feet, these are two syllables ( su-ar ). The mystic name ( upaniṣad ) thereof is ‘I’ ( aham ). He slays ( √han ) evil, he leaves it behind ( √hā ) who knows this.

The individual person, pantheistically explained

This person ( puruṣa ) here in the heart is made of mind, is of the nature of light, is like a little grain of rice, is a grain of barley. This very one is ruler of everything, is lord of everything, governs this whole universe, whatsoever there is.

Brahma as lightning, etymologically explained

Brahma is lightning ( vidyut ), they say, because of unloosing ( vidāna ). Lightning unlooses ( vidyati ) him from evil who knows this, that Brahma is lightning—for Brahma is indeed lightning.

The symbolism of speech as a cow

One should reverence Speech as a milch-cow. She has four udders: the Svāhā (Invocation), the Vashaṭ (Presentation), the Hanta (Salutation), the Svadhā (Benediction). 1 The gods subsist upon her two udders, the Svāhā and the Vashaṭ; men, upon the Hanta; the fathers upon the Svadhā. The breath is her bull; the mind, her calf.

The universal fire and the digestive fire

This is the universal fire which is here within a person, by means of which the food that is eaten is cooked. It is the noise thereof that one hears on covering the ears thus. 1 When one is about to depart, one hears not this sound.

The course to Brahma after death

Verily, when a person ( puruṣa ) departs from this world he goes to the wind. It opens out there for him like the hole of a chariot-wheel. Through it he mounts higher.

He goes to the sun. It opens out there for him like the hole of a drum. Through it he mounts higher.

He goes to the moon. It opens out for him there like the hole of a kettle-drum. Through it he mounts higher.

He goes to the world that is without heat, without cold. 2 Therein he dwells eternal years.

The supreme austerities

Verily, that is the supreme austerity which a sick man suffers. The supreme world, assuredly, he wins who knows this.

Verily, that is the supreme austerity when they carry a dead man into the wilderness. The supreme world, assuredly, he wins who knows this.

Verily, that is the supreme austerity when they lay a dead man on the fire. The supreme world, assuredly, he wins who knows this.

Brahma as food, life, and renunciation

‘Brahma is food’—thus some say. This is not so. Verily, food becomes putrid without life ( prāṇa ).

‘Brahma is life’—thus some say. This is not so. Verily, life dries up without food. Rather, only by entering into a unity do these deities reach the highest state.

Now it was in this connection that Prātṛida said to his father: ‘What good, pray, could I do to one who knows this? What evil could I do to him?’ 1

He then said, with [a wave of] his hand: ‘No, Prātṛida. Who reaches the highest state [merely] by entering into a unity with these two?’

And he also spoke to him thus: ‘ vi ’—verily, vi is food, for all beings here enter ( √viś ) into food; and ‘ ram ’—verily, ram is life, for all beings here delight ( √ram ) in life. Verily, indeed, all beings enter into him, all beings delight in him who knows this. 2

Life represented in the officiating priest and in the ruler

1. The Uktha 3 : Verily, the Uktha is life ( prāṇa ), for it is life that causes everything here to rise up ( ut-thā ). From him there rises up an Uktha-knowing son, he wins co-union and co-status with the Uktha, who knows this.

2. The Yajus 4 : Verily, the Yajus is life ( prāṇa ), for in life are all beings here united ( √yuj ). United, indeed, are all beings for his supremacy, he wins co-union and co-status with the Yajus, who knows this.

3. The Sāman 5 : Verily, the Sāman is life ( prāṇa ), for in life are all beings here combined ( samyañci ). Combined, indeed, are all beings here serving him for his supremacy, he wins co-union and co-status with the Sāman, who knows this.

4. The Kshatra: Verily, rule is life ( prāṇa ), for verily, rule is life. Life protects ( √tra ) one from hurting ( kṣaṇitos ). He attains a rule that needs no protection ( a-tra ), he wins co-union and co-status with the Kshatra, 6 who knows this.

The mystical significance of the sacred Gāyatrī prayer

1. bhū-mir (earth), an-ta-ri-kṣa (interspace), dy-aur (sky)—eight syllables. Of eight syllables, verily, is one line of the Gāyatrī. And that [series], indeed, is that [line] of it. As much as there is in the three worlds, so much indeed does he win who knows thus that line of it.

2. ṛ-cas (verses), 1 ya-jūṁ-ṣi (sacrificial formulas), 2 sā-mā-ni (chants) 3 —eight syllables. Of eight syllables, verily, is one line of the Gāyatrī. And that [series], indeed, is that [line] of it. As much as is this threefold knowledge, so much indeed does he win who knows thus that line of it.

3. prā-ṇa (in-breath), ap-ā-na (out-breath), vy-ā-na (diffused breath)—eight syllables. Of eight syllables, verily, is one line of the Gāyatrī. And that [series], indeed, is that [line] of it. As much breathing as there is here, so much indeed does he win who knows thus that line of it.

That is its fourth, the sightly, foot, namely the one above-the-darksome who glows yonder. 4 This fourth is the same as the Turīya. It is called the ‘sightly ( darśatam ) foot,’ because it has come into sight ( dadṛśe ), as it were. And he is called ‘above-the-darksome’ ( paro-rajas ), because he glows yonder far above everything darksome. Thus he glows with luster and glory who knows thus that foot of it.

4. This Gāyatrī is based upon that fourth, sightly foot, the one above-the-darksome. That is based upon truth ( satya ). Verily, truth is sight, for verily, truth is sight. Therefore if now two should come disputing, saying ‘I have seen!’ ‘I have heard!’ we should trust the one who would say ‘I have seen.’

Verily, that truth is based on strength ( bala ). Verily, strength is life ( prāṇa ). It is based on life. Therefore they say, ‘Strength is more powerful than truth.’

Thus is that Gāyatrī based with regard to the Self ( adhyātmam ). It protects the house-servants. Verily, the house-servants are the vital breaths ( prāṇa ). So it protects the vital breaths. Because it protects ( √trā ) the house-servants ( gaya ), therefore it is called Gāyatrī. That Sāvitrī stanza 1 which one repeats is just this. For whomever one repeats it, it protects his vital breaths.

5. Some recite this Sāvitrī stanza as Anushṭubh meter, 2 saying: ‘The speech is Anushṭubh meter. We recite the speech accordingly.’ One should not so do. One should recite the Sāvitrī stanza as Gāyatrī meter. 3 Verily, even if one who knows thus receives very much, that is not at all in comparison with one single line of the Gāyatrī.

6. If one should receive these three worlds full, he would receive that first line of it [i.e. the Gāyatrī]. If one should receive as much as is this threefold knowledge, he would receive that second line of it. If one should receive as much as there is breathing here, he would receive that third line of it. But that fourth ( turīya ), sightly foot, the one above-the-darksome, who glows yonder, is not obtainable by any one whatsoever. Whence, pray, would one receive so much!

7. The veneration of it: ‘O Gāyatrī, you are one-footed, two-footed, three-footed, four-footed. You are without a foot, because you do not go afoot. Adoration to your fourth, sightly foot, the one above-the-darksome!—Let not so-and-so obtain such-and-such!’—namely, the one whom one hates. Or, ‘So-and-so—let not his wish prosper!’—Indeed, that wish is not prospered for him in regard to whom one venerates thus. Or, ‘Let me obtain such-and-such!’

8. On this point, verily, Janaka, [king] of Videha, spoke as follows to Buḍila Āśvatarāśvi: ‘Ho! Now if you spoke of yourself thus as a knower of the Gāyatrī, how then have you come to be an elephant and are carrying?’

‘Because, great king, I did not know its mouth,’ said he.

Its mouth is fire. Verily, indeed, even if they lay very much on a fire, it burns it all. Even so one who knows this, although he commits very much evil, consumes it all and becomes clean and pure, ageless and immortal.

A dying person’s prayer

• With a golden vessel
• The Real’s face is covered o’er.
• That do thou, O Pūshan, uncover
• For one whose law is the Real ( satya-dharma ) to see.

O Nourisher ( Pūṣan ), the sole Seer, O Controller ( Yama ), O Sun, offspring of Prajāpati, spread forth thy rays! Gather thy brilliance! What is thy fairest form—that of thee I see. He who is yonder, yonder Person ( puruṣa )—I myself am he!

[My] breath ( vāyu ) to the immortal wind ( anilam amṛtam )! This body then ends in ashes! Om !

• O Purpose ( kratu ), remember! The deed ( kṛta ) remember!
• O Purpose, remember! The deed remember!

General prayer of petition and adoration

• O Agni, by a goodly path to prosperity ( rai ) lead us,
• Thou god who knowest all the ways!
• Keep far from us crooked-going sin ( enas )!
• Most ample expression of adoration to thee would we render. 2

The characteristic excellence of six bodily functions, and the value of the knowledge thereof 3

1. Om ! Verily, he who knows the chiefest and best, becomes the chiefest and best of his own [people].

Breath ( prāṇa ), verily, is chiefest and best. He who knows this becomes the chiefest and best of his own [people] and even of those of whom he wishes so to become.

2. Verily, he who knows the most excellent becomes the most excellent of his own [people].

Speech, verily, is the most excellent. He who knows this becomes the most excellent of his own [people] and even of those of whom he wishes so to become.

3. Verily, he who knows the firm basis ( prati-ṣṭhā ) has a firm basis (verb prati-ṣṭhā ) on even ground, has a firm basis on rough ground.

The Eye, verily, is a firm basis, for with the eye both on even ground and on rough ground one has a firm basis. He has a firm basis on even ground, he has a firm basis on rough ground, who knows this.

4. Verily, he who knows attainment—for him, indeed, is attained what wish he wishes.

The Ear, verily, is attainment, for in the ear all these Vedas are attained. The wish that he wishes is attained for him who knows this.

5. Verily, he who knows the abode becomes the abode of his own [people], an abode of folk.

The Mind, verily, is an abode. He becomes an abode of his own [people], an abode of folk, who knows this.

6. Verily, he who knows procreation ( prajāti ) procreates himself with progeny and cattle.

Semen, verily, is procreation. He procreates himself with progeny and cattle, who knows this.

The contest of the bodily functions for superiority, and the supremacy of breath 1

7. These vital Breaths ( prāṇa ), disputing among themselves on self-superiority, went to Brahma. Then they said: ‘Which of us is the most excellent?’

Then he said: ‘The one of you after whose going off this body is thought to be worse off, he is the most excellent of you.’

8. Speech went off. Having remained away a year, it came back and said: ‘How have you been able to live without me?’

They said: ‘As the dumb, not speaking with speech, but breathing with breath, seeing with the eye, hearing with the ear, knowing with the mind, procreating with semen. Thus have we lived.’ Speech entered in.

9. The Eye went off. Having remained away a year, it came back and said: ‘How have you been able to live without me?’

They said: ‘As the blind, not seeing with the eye, but breathing with breath, speaking with speech, hearing with the ear, knowing with the mind, procreating with semen. Thus have we lived.’ The eye entered in.

10. The Ear went off. Having remained away a year, it came back and said: ‘How have you been able to live without me?’

They said: ‘As the deaf, not hearing with the ear, but breathing with breath, speaking with speech, seeing with the eye, knowing with the mind, procreating with semen. Thus have we lived.’ The ear entered in.

11. The Mind went off. Having remained away a year, it came back and said: ‘How have you been able to live without me?’

They said: ‘As the stupid, not knowing with the mind, but breathing with breath, speaking with speech, seeing with the eye, hearing with the ear, procreating with semen. Thus have we lived.’ The mind entered in.

12. The Semen went off. Having remained away a year, it came back and said: ‘How have you been able to live without me?’

They said: ‘As the emasculated, not procreating with semen, but breathing with breath, speaking with speech, seeing with the eye, hearing with the ear, knowing with the mind. Thus have we lived.’ The semen entered in.

13. Then Breath was about to go off. As a large fine horse of the Indus-land might pull up the pegs of his foot-tethers together, thus indeed did it pull up those vital breaths together. They said: ‘Sir, go not off! Verily, we shall not be able to live without you!’

‘If such I am, make me an offering.’

‘So be it.’

14. Speech said: ‘Verily, wherein I am the most excellent, therein are you the most excellent.’

‘Verily, wherein I am a firm basis, therein are you a firm basis,’ said the eye.

‘Verily, wherein I am attainment, therein are you attainment,’ said the ear.

‘Verily, wherein I am an abode, therein are you an abode,’ said the mind.

‘Verily, wherein I am procreation, therein are you procreation,’ said the semen.

‘If such I am, what is my food? what is my dwelling?’

‘Whatever there is here, even to dogs, worms, crawling and flying insects—that is your food. Water is your dwelling.’

Verily, what is not food is not eaten; what is not food is not taken by him who thus knows that [i.e. water] as the food ( anna ) of breath ( ana ). Those who know this, who are versed in sacred learning ( śrotriya ), when they are about to eat, take a sip; after they have eaten, they take a sip. So, indeed, they think they make that breath ( ana ) not naked ( anagna ).

The course of the soul in its incarnations 1

1. Verily, Śvetaketu Āruṇeya went up to an assembly of Pañcālas. He went up to Pravāhaṇa Jaibali while the latter was having himself waited upon. He, looking up, said unto him, ‘Young man!’

‘Sir!’ he replied.

‘Have you been instructed by your father?’

‘Yes,’ said he.

2. ‘Know you how people here, on deceasing, separate in different directions?’

‘No,’ said he.

‘Know you how they come back again to this world?’

‘No,’ said he.

‘Know you why yonder world is not filled up with the many who continually thus go hence?’

‘No,’ said he.

‘Know you in which oblation that is offered the water becomes the voice of a person, rises up, and speaks?’

‘No,’ said he.

‘Know you the access of the path leading to the gods, or of the one leading to the fathers? by doing what, people go to the path of the gods or of the fathers? for we have heard the word of the seer:—

• Two paths, I’ve heard—the one that leads to fathers,
• And one that leads to gods—belong to mortals.
• By these two, every moving thing here travels,
• That is between the Father and the Mother.’ 1

‘Not a single one of them do I know,’ said he.

3. Then he addressed him with an invitation to remain. Not respecting the invitation to remain, the boy ran off. He went to his father. He said to him: ‘Verily, aforetime you have spoken of me, Sir, as having been instructed!’

‘How now, wise one?’

‘Five questions a fellow of the princely class ( rājanyabandhu ) has asked me. Not a single one of them do I know.’

‘What are they?’

‘These’—and he repeated the topics.

4. He said: ‘You should know me, my dear, as such, that whatsoever I myself know, I have told all to you. But, come! Let us go there and take up studentship.’

‘Go yourself, Sir.’

So Gautama 2 went forth to where [the place] of Pravāhaṇa Jaibali was.

He brought him a seat, and had water brought; so he made him a respectful welcome. Then he said to him: ‘A boon we offer to the honorable Gautama!’

5. Then he said: ‘The boon acceptable to me is this:—Pray tell me the word which you spoke in the presence of the young man.’

6. Then he said: ‘Verily, Gautama, that is among divine boons. Mention [one] of human boons.’

7. Then he said: ‘It is well known that I have a full share of gold, of cows and horses, of female slaves, of rugs, of apparel. Be not ungenerous toward me, Sir, in regard to that which is the abundant, the infinite, the unlimited.’

‘Then, verily, O Gautama, you should seek in the usual manner.’

‘I come to you, Sir, as a pupil!’—with [this] word, verily, indeed, men aforetime came as pupils.—So with the acknowledgment of coming as a pupil he remained.

8. Then he said: ‘As truly as this knowledge has never heretofore dwelt with any Brahman ( brāhmaṇa ) whatsoever, so truly may not you and your grandfathers injure us. But I will tell it to you, for who is able to refuse you when you speak thus!’ He continued ( iti ):

9. ‘Yonder world, verily, is a sacrificial fire, O Gautama. The sun, in truth, is its fuel; the light-rays, the smoke; the day, the flame; the quarters of heaven, the coals; the intermediate quarters, the sparks. In this fire the gods offer faith ( śraddhā ). From this oblation King Soma arises.

10. A rain-cloud, verily, is a sacrificial fire, O Gautama. The year, in truth, is its fuel; the thunder-clouds, the smoke; the lightning, the flame; the thunder-bolts, the coals; the hail-stones, the sparks. In this fire the gods offer King Soma. From this oblation rain arises.

11. This world, verily, is a sacrificial fire, O Gautama. The earth, in truth, is its fuel; fire, the smoke; night, the flame; the moon, the coals; the stars, the sparks. In this fire the gods offer rain. From this oblation food arises.

12. Man ( puruṣa ), verily, is a sacrificial fire, O Gautama. The open mouth, verily, is its fuel; breath ( prāṇa ), the smoke; speech, the flame; the eye, the coals; the ear, the sparks. In this fire the gods offer food. From this oblation semen arises.

13. Woman, verily, is a sacrificial fire, O Gautama. The sexual organ, in truth, is its fuel; the hairs, the smoke; the vulva, the flame; when one inserts, the coals; the feelings of pleasure, the sparks. In this oblation the gods offer semen. From this oblation a person ( puruṣa ) arises.

He lives as long as he lives. Then when he dies, [14] then they carry him to the fire. 1 His fire, in truth, becomes the fire; fuel, the fuel; smoke, the smoke; flame, the flame; coals, the coals; sparks, the sparks. In this fire the gods offer a person ( puruṣa ). From this oblation the man arises, having the color of light.

15. Those who know this, and those too who in the forest truly worship ( upāsate ) faith ( śraddhā ), pass into the flame [of the cremation-fire]; from the flame, into the day; from the day, into the half month of the waxing moon; from the half month of the waxing moon, into the six months during which the sun moves northward; from these months, into the world of the gods ( deva-loka ); from the world of the gods, into the sun; from the sun, into the lightning-fire. A Person ( puruṣa ) consisting of mind ( mānasa ) goes to those regions of lightning and conducts them to the Brahma-worlds. In those Brahma-worlds they dwell for long extents. Of these there is no return.

16. But they who by sacrificial offering, charity, and austerity conquer the worlds, pass into the smoke [of the cremation-fire]; from the smoke, into the night; from the night, into the half month of the waning moon; from the half month of the waning moon, into the six months during which the sun moves southward; from those months, into the world of the fathers; from the world of the fathers, into the moon. Reaching the moon, they become food. There the gods—as they say to King Soma, “Increase! Decrease!”—even so feed upon them there. When that passes away for them, then they pass forth into this space; from space, into air; from air, into rain; from rain, into the earth. On reaching the earth they become food. Again they are offered in the fire of man. Thence they are born in the fire of woman. Rising up into the world, they cycle round again thus.

But those who know not these two ways, become crawling and flying insects and whatever there is here that bites.’

Incantation and ceremony for the attainment of a great wish 1

1. Whoever may wish, ‘I would attain something great!’—in the northern course of the sun, on an auspicious day of the half month of the waxing moon, having performed the Upasad ceremony for twelve days, having collected in a dish of the wood of the sacred fig-tree ( udambara ), or in a cup, all sorts of herbs including fruits, having swept around, 1 having smeared around, having built up a fire, having strewn it around, 2 having prepared the melted butter according to rule, having compounded the mixed potion under a male star, he makes an oblation, saying:—

• ‘However many gods in thee, All-knower, 3
• Adversely slay desires of a person,
• To them participation I here offer!
• Let them, pleased, please me with all desires!
• Hail!
• Whoever lays herself adverse,
• And says, “I the deposer am!”
• To thee, O such appeasing one,
• With stream of ghee I sacrifice.
• Hail!’

2. ‘To the chiefest, hail! To the best, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to breath ( prāṇa )!

‘To the most excellent, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to speech!

‘To the firm basis, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the eye!

‘To attainment, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the ear!

‘To the abode, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the mind!

‘To procreation, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the semen!

Thus he makes an oblation in the fire and pours off the remainder in the mixed potion.

3. ‘To Agni (fire), hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To Soma, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘O Earth ( bhūr ), hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘O Atmosphere ( bhuvas ), hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘O Sky ( svar ), hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘O Earth, Atmosphere and Sky, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To the Brahmanhood, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To the Kshatrahood, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To the past, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To the future, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To everything, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To the All, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To Prajāpati, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

4. Then he touches it, saying: ‘Thou art the moving. Thou art the glowing. Thou art the full. Thou art the steadfast. Thou art the sole resort. Thou art the sound hiṅ that is made. Thou art the making of the sound hiṅ. 1 Thou art the Loud Chant ( udgītha ). Thou art the chanting. Thou art that which is proclaimed. Thou art that which is proclaimed in the antiphone. Thou art the flaming in the moist. Thou art the pervading. Thou art surpassing. Thou art food. Thou art light. Thou art destruction. Thou art the despoiler.’

5. Then he raises it, saying: ‘Thou thinkest. Think of thy greatness! 1 He is, indeed, king and ruler and overlord. Let the king and ruler make me overlord.’

6. Then he takes a sip, saying:—

• ‘On this desired [glory] of Savitṛi 2 —
• ’Tis sweetness, winds for pious man—
• ’Tis sweetness, too, the streams pour forth.
• Sweet-filled for us let be the herbs! 3
• To Earth ( bhūr ), hail!
• [On this desired] glory of the god let us meditate. 4
• Sweet be the night and morning glows!
• Sweet be the atmosphere of earth!
• And sweet th’ Heaven-father ( dyaus pitā ) be to us! 5
• To Atmosphere ( bhuvas ), hail!
• And may he himself inspire our thoughts! 6
• The tree be full of sweet for us!
• And let the sun be full of sweet!
• Sweet-filled the cows become for us! 7
• To the Sky ( svar ), hail!’

He repeats all the Sāvitrī Hymn and all the ‘Sweet-verses,’ and says: ‘May I indeed become this world-all! O Earth ( bhūr ) and Atmosphere ( bhuvas ) and Sky ( svar )! Hail!’

Finally, having taken a sip, having washed his hands, he lies down behind the fire, head eastward. In the morning he worships the sun, and says: ‘Of the quarters of heaven thou art the one lotus-flower! 8 May I of men become the one lotus-flower!’ 8

Then he goes back the same way that he came, and, seated behind the fire, mutters the Line of Tradition ( vaṁśa ). 1

7. This, indeed, did Uddālaka Āruṇi tell to his pupil Vājasaneya Yājñavalkya, and say: ‘Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.’

8. This, indeed, did Vājasaneya Yājñavalkya tell to his pupil Madhuka Paiṅgya, and say: ‘Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.’

9. This, indeed, did Madhuka Paiṅgya tell to his pupil Cūla Bhāgavitti, and say: ‘Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.’

10. This, indeed, did Cūla Bhāgavitti tell to his pupil Jānaki Āyasthūṇa, and say: ‘Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.’

11. This, indeed, did Jānaki Āyasthūṇa tell to his pupil Satyakāma Jābāla, and say: ‘Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.’

12. This, indeed, did Satyakāma Jābāla tell to his pupils, and say: ‘Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.’

One should not tell this to one who is not a son or to one who is not a pupil. 2

13. Fourfold is the wood of the sacred fig-tree [in the ceremony]: the spoon ( sruva ) is of the wood of the sacred fig-tree; the cup is of the wood of the sacred fig-tree; the fuel is of the wood of the sacred fig-tree; the two mixing-sticks are of the wood of the sacred fig-tree. There are ten cultivated grains [used]: rice and barley, sesamum and beans, millet and panic, and wheat, and lentils, and pulse, and vetches. These, when they have been ground, one sprinkles with curdled milk, honey, and ghee; and one makes an oblation of melted butter.

Incantations and ceremonies for procreation

1. Verily, of created things here earth is the essence; of earth, water; of water, plants; of plants, flowers; of flowers, fruits; of fruits, man ( puruṣa ); of man, semen.

2. Prajāpati (‘Lord of creatures’) bethought himself: ‘Come, let me provide him a firm basis!’ So he created woman. When he had created her, he revered her below.—Therefore one should revere woman below.—He stretched out for himself that stone which projects. With that he impregnated her.

3. Her lap is a sacrificial altar; her hairs, the sacrificial grass; her skin, the soma-press. The two lips of the vulva are the fire in the middle. Verily, indeed, as great as is the world of him who sacrifices with the Vājapeya (‘Strengthlibation’) sacrifice, so great is the world of him who practises sexual intercourse, knowing this; he turns the good deeds of women to himself. But he who practises sexual intercourse without knowing this—women turn his good deeds unto themselves.

4. This, verily, indeed, it was that Uddālaka Āruṇi knew when he said:—

This, verily, indeed, it was that Nāka Maudgalya knew when he said:—

This, verily, indeed, it was that Kumārahārita knew when he said: ‘Many mortal men, Brahmans by descent, go forth from this world, impotent and devoid of merit, namely those who practise sexual intercourse without knowing this.’

[If] even this much 1 semen is spilled, whether of one asleep or of one awake, [5] then he should touch it, or [without touching] repeat:—

• ‘What semen has of mine to earth been spilt now,
• Whate’er to herb has flowed, whate’er to water—
• This very semen I reclaim!
• Again to me let vigor come!
• Again, my strength; again, my glow!
• Again the altars and the fire
• Be found in their accustomed place!’

Having spoken thus, he should take it with ring-finger and thumb, and rub it on between his breasts or his eye-brows.

6. Now, if one should see himself in water, he should recite over it the formula: ‘In me be vigor, power, beauty, wealth, merit!’

This, verily, indeed, is loveliness among women: when [a woman] has removed the [soiled] clothes of her impurity. Therefore when she has removed the [soiled] clothes of her impurity and is beautiful, one should approach and invite her.

7. If she should not grant him his desire, he should bribe her. If she still does not grant him his desire, he should hit her with a stick or with his hand, and overcome her, saying: ‘With power, with glory I take away your glory!’ Thus she becomes inglorious.

8. If she should yield to him, he says: ‘With power, with glory I give you glory!’ Thus they two become glorious.

9. The woman whom one may desire with the thought, ‘May she enjoy love with me!’—after coming together with her, joining mouth with mouth, and stroking her lap, he should mutter:—

• ‘Thou that from every limb art come,
• That from the heart art generate,
• Thou art the essence of the limbs!
• Distract this woman here in me,
• As if by poisoned arrow pierced!’

10. Now, the woman whom one may desire with the thought, ‘May she not conceive offspring!’—after coming together with her and joining mouth with mouth, he should first inhale, then exhale, and say: ‘With power, with semen, I reclaim the semen from you!’ Thus she comes to be without seed.

11. Now, the woman whom one may desire with the thought, ‘May she conceive!’—after coming together with her and joining mouth with mouth, he should first exhale, then inhale, and say: ‘With power, with semen, I deposit semen in you!’ Thus she becomes pregnant.

12. Now, if one’s wife have a paramour, and he hate him, let him put fire in an unannealed vessel, spread out a row of reed arrows in inverse order, and therein sacrifice in inverse order those reed arrows, their heads smeared with ghee, saying:—

‘You have made a libation in my fire! I take away your in-breath and out-breath ( prāṇāpānau )—you, so-and-so!

You have made a libation in my fire! I take away your sons and cattle 1 —you, so-and-so!

You have made a libation in my fire! I take away your sacrifices and meritorious deeds 1 —you, so-and-so!

You have made a libation in my fire! I take away your hope and expectation 1 —you, so-and-so!’

Verily, he whom a Brahman who knows this curses—he departs from this world impotent and devoid of merit. Therefore one should not desire sport with the spouse of a person learned in sacred lore ( śrotriya ) who knows this, for indeed he who knows this becomes superior. 2

13. Now, when the monthly sickness comes upon any one’s wife, for three days she should not drink from a metal cup, nor put on fresh clothes. Neither a low-caste man nor a low-caste woman should touch her. At the end of the three nights she should bathe and should have rice threshed.

14. In case one wishes, ‘That a white son be born to me! that he may be able to repeat a Veda! that he may attain the full length of life!’—they two should have rice cooked with milk and should eat it prepared with ghee. They two are likely to beget [him].

15. Now, in case one wishes, ‘That a tawny son with reddish-brown eyes be born to me! that he may be able to recite two Vedas! that he may attain the full length of life!’—they two should have rice cooked with sour milk and should eat it prepared with ghee. They two are likely to beget [him].

16. Now, in case one wishes, ‘That a swarthy son with red eyes be born to me! that he may be able to repeat three Vedas! that he may attain the full length of life!’—they two should have rice boiled with water and should eat it prepared with ghee. They two are likely to beget [him].

17. Now, in case one wishes, ‘That a learned ( paṇḍita ) daughter be born to me! that she may attain the full length of life!’—they two should have rice boiled with sesame and should eat it prepared with ghee. They two are likely to beget [her].

18. Now, in case one wishes, ‘That a son, learned, famed, a frequenter of council-assemblies, a speaker of discourse desired to be heard, be born to me! that he be able to repeat all the Vedas! that he attain the full length of life!’—they two should have rice boiled with meat and should eat it prepared with ghee. They two are likely to beget [him], with meat, either veal or beef.

19. Now, toward morning, having prepared melted butter in the manner of the Sthālīpāka, 1 he takes of the Sthālīpāka and makes a libation, saying: ‘To Agni, hail! To Anumati, 2 hail! To the god Savitṛi (‘Enlivener,’ the Sun), whose is true procreation 3 ( satya-prasava ), hail!’ Having made the libation, he takes and eats. Having eaten, he offers to the other [i.e. to her]. Having washed his hands, he fills a vessel with water and therewith sprinkles her thrice, saying:—

• ‘Arise from hence, Viśvavasu! 4
• Some other choicer maiden seek!
• This wife together with her lord—’ 5

20. Then he comes to her and says:—

• ‘This man ( ama ) am I; that woman ( sā ), thou!
• That woman, thou; this man am I!
• I am the Sāman; thou, the Rig!
• I am the heaven; thou, the earth!
• Come, let us two together clasp!
• Together let us semen mix,
• A male, a son for to procure!’

21. Then he spreads apart her thighs, saying: ‘Spread yourselves apart, heaven and earth!’ Coming together with her and joining mouth with mouth, he strokes her three times as the hair lies, saying:—

• • ‘Let Vishṇu make the womb prepared!
  • Let Tvashtṛi shape the various forms!
  • Prajāpati—let him pour in!
  • Let Dhātṛi place the germ for thee!
  • O Sinīvālī, give the germ;
  • O give the germ, thou broad-tressed dame!
  • Let the Twin Gods implace thy germ—
  • The Aśvins, crowned with lotus-wreaths!
• • 22. With twain attrition-sticks of gold
  • The Aśvin Twins twirl forth a flame;
  • ’Tis such a germ we beg for thee,
  • In the tenth month to be brought forth. 1
• • As earth contains the germ of Fire ( agni ),
  • As heaven is pregnant with the Storm ( indra ),
  • As of the points the Wind ( vāyu ) is germ,
  • E’en so a germ I place in thee,
  • So-and-so!’

23. When she is about to bring forth, he sprinkles her with water, saying:—

• • ‘Like as the wind doth agitate
  • A lotus-pond on every side,
  • So also let thy fetus stir.
  • Let it come with its chorion.
• • This fold of Indra’s has been made
  • With barricade, enclosed around.
  • O Indra, cause him to come forth—
  • The after-birth along with babe!’ 2

24. When [the son] is born, he [i.e. the father] builds up a fire, places him on his lap, mingles ghee and coagulated milk in a metal dish, and makes an oblation, ladling out of the mingled ghee and coagulated milk, and saying:—

• ‘In this son may I be increased,
• And have a thousand in mine house!
• May nothing rob his retinue
• Of offspring or of animals!
• Hail!

The vital powers ( prāṇa ) which are in me, my mind, I offer in you.

• Hail!
• What in this rite I overdid,
• Or what I have here scanty made—
• Let Agni, wise, the Prosperer,
• Make fit and good our sacrifice!
• Hail!’

25. Then he draws down to the child’s right ear and says ‘Speech! Speech!’ three times. Then he mingles coagulated milk, honey, and ghee and feeds [his son] out of a gold [spoon] which is not placed within [the mouth], 1 saying: ‘I place in you Bhūr ! I place in you Bhuvas ! I place in you Svar ! Bhūr, Bhuvas, Svar —everything 2 I place in you!’

26. Then he gives him a name, saying ‘You are Veda.’ 3 So this becomes his secret name. 4

27. Then he presents him to the mother and offers the breast, saying:—

• ‘Thy breast which is unfailing and refreshing,
• Wealth-bearer, treasure-finder, rich bestower,
• With which thou nourishest all things esteeméd—
• Give it here, O Sarasvatī, to suck from.’ 5

28. Then he addresses the child’s mother:—

• ‘You are Iḷā, 6 of the lineage of Mitra and Varuṇa!
• O heroine! She has borne a hero! 7
• Continue to be such a woman abounding in heroes—
• She who has made us abound in a hero!’

Of such a son, verily, they say: ‘Ah, you have gone beyond your father! Ah, you have gone beyond your grandfather!’

Ah, he reaches the highest pinnacle of splendor, glory, and sacred knowledge who is born as the son of a Brahman who knows this!

The tradition of teachers in the Vājasaneyi school

1. Now the Line of Tradition ( vaṁśa ).—

• The son of Pautimāshī [received this teaching] from the son of Kātyāyanī,
• the son of Kātyāyanī from the son of Gautamī,
• the son of Gautamī from the son of Bhāradvājī,
• the son of Bhāradvājī from the son of Pārāśarī,
• the son of Pārāśarī from the son of Aupasvastī,
• the son of Aupasvastī from the son of Pārāśarī,
• the son of Pārāśarī from the son of Kātyāyanī,
• the son of Kātyāyanī from the son of Kauśikī,
• the son of Kauśikī from the son of Ālambī and the son of Vaiyāghrapadī,
• the son of Vaiyāghrapadī from the son of Kāṇvī and the son of Kāpī,
• the son of Kāpī [2] from the son of Ātreyī,
• the son of Ātreyī from the son of Gautamī,
• the son of Gautamī from the son of Bhāradvājī,
• the son of Bhāradvājī from the son of Pārāśarī,
• the son of Pārāśarī from the son of Vātsī,
• the son of Vātsī from the son of Pārāśarī,
• the son of Pārāśarī from the son of Vārkāruṇī,
• the son of Vārkāruṇī from the son of Vārkāruṇī,
• the son of Vārkāruṇī from the son of Ārtabhāgī,
• the son of Ārtabhāgī from the son of Śauṅgī,
• the son of Śauṅgī from the son of Sāṅkṛitī,
• the son of Sāṅkṛitī from the son of Ālambāyanī,
• the son of Ālambāyanī from the son of Ālambī,
• the son of Ālambī from the son of Jāyantī,
• the son of Jāyantī from the son of Māṇḍūkāyanī,
• the son of Māṇḍūkāyanī from the son of Māṇḍūkī,
• the son of Māṇḍūkī from the son of Śāṇḍilī,
• the son of Śāṇḍilī from the son of Rāthītarī,
• the son of Rāthītarī from the son of Bhālukī,
• the son of Bhālukī from the two sons of Krauñcikī,
• the two sons of Krauñcikī from the son of Vaidṛibhatī,
• the son of Vaidṛibhatī from the son of Kārśakeyī,
• the son of Kārśakeyī from the son of Prācīnayogī,
• the son of Prācīnayogī from the son of Sāñjīvī,
• the son of Sāñjīvī from the son of Prāśnī, the Āsurivāsin,
• the son of Prāśnī from Āsurāyaṇa,
• Āsurāyaṇa from Āsuri,
• Āsuri [3] from Yājñavalkya,
• Yājñavalkya from Uddālaka,
• Uddālaka from Aruṇa,
• Aruṇa from Upaveśi,
• Upaveśi from Kuśri,
• Kuśri from Vājaśravas,
• Vājaśravas from Jihvāvant Vādhyoga,
• Jihvāvant Vādhyoga from Asita Vārshagaṇa,
• Asita Vārshagaṇa from Harita Kaśyapa,
• Harita Kaśyapa from Śilpa Kaśyapa,
• Śilpa Kaśyapa from Kaśyapa Naidhruvi,
• Kaśyapa Naidhruvi from Vāc (Speech),
• Vāc from Ambhiṇī,
• Ambhiṇī from Āditya (the Sun).

These white 1 sacrificial formulas ( yajur ) which come from Āditya are declared by Yājñavalkya of the Vājasaneyi school.

The line of tradition from Brahma

4. Up to the son of Sāñjīvī it is the same. 2

• The son of Sāñjīvī from Māṇḍūkāyani,
• Māṇḍūkāyani from Māṇḍavya,
• Māṇḍavya from Kautsa,
• Kautsa from Māhitthi,
• Māhitthi from Vāmakakshāyaṇa,
• Vāmakakshāyaṇa from Śāṇḍilya,
• Śāṇḍilya from Vātsya,
• Vātsya from Kuśri,
• Kuśri from Yajñavacas Rājastambāyana,
• Yajñavacas Rājastambāyana from Tura Kāvasheya,
• Tura Kāvasheya from Prajāpati,
• Prajāpati from Brahma.

Brahma is the Self-existent ( svayam-bhū ). Adoration to Brahma!

The Udgītha identified with the sacred syllable ‘Om’

1. Om ! One should reverence the Udgītha (Loud Chant) as this syllable, for one sings the loud chant ( ud + √gī ) [beginning] with ‘ Om. ’ 2

The further explanation thereof [is as follows]:—

2. The essence of things here is the earth.

The essence of the earth is water.

The essence of water is plants.

The essence of plants is a person ( puruṣa ).

The essence of a person is speech.

The essence of speech is the Rig (‘hymn’).

The essence of the Rig 3 is the Sāman (‘chant’).

The essence of the Sāman 4 is the Udgītha (‘loud singing’).

3. This is the quintessence of the essences, the highest, the supreme, the eighth—namely the Udgītha.

4. ‘Which one is the Rig? Which one is the Sāman? Which one is the Udgītha?’—Thus has there been a discussion.

5. The Rig is speech. The Sāman is breath ( prāṇa ). The Udgītha is this syllable ‘ Om. ’

Verily, this is a pair—namely speech and breath, and also the Rig and the Sāman.

6. This pair is joined together in this syllable ‘ Om. ’

Verily, when a pair come together, verily, the two procure each the other’s desire.

7. A procurer of desires, verily, indeed, becomes he who, knowing this thus, reverences the Udgītha as this syllable.

8. Verily, this syllable is assent; for whenever one assents to anything he says simply ‘ Om. ’ 1 This, indeed, is fulfilment—that is, assent is.

A fulfiller of desires, verily, indeed, becomes he who, knowing this thus, reverences the Udgītha as this syllable.

9. This threefold knowledge 2 proceeds with it: saying ‘ Om, ’ one 3 calls forth; saying ‘ Om, ’ one 4 recites; saying ‘ Om, ’ one 5 sings aloud, to the honor of that syllable, with its greatness, with its essence.

10. He who knows this thus and he who knows not, both perform with it. Diverse, however, are knowledge and ignorance. What, indeed, one performs with knowledge, with faith ( śraddhā ), with mystic doctrine ( upaniṣad )—that, indeed, becomes the more effective.

—Such is the further explanation of this syllable.

The Udgītha identified with breath

1. Verily, when the gods (Devas) and the devils (Asuras), both descendants of Prajāpati, contended with each other, the gods took unto themselves the Udgītha, thinking: ‘With this we shall overcome them!’ 6

2. Then they reverenced the Udgītha as the breath in the nose. The devils afflicted that with evil. Therefore with it one smells both the sweet-smelling and the ill-smelling, for it is afflicted with evil.

3. Then they reverenced the Udgītha as speech. The devils afflicted that with evil. Therefore with it one speaks both the true and the false, for it is afflicted with evil.

4. Then they reverenced the Udgītha as the eye. The devils afflicted that with evil. Therefore with it one sees both the sightly and the unsightly, for it is afflicted with evil.

5. Then they reverenced the Udgītha as the ear. The devils afflicted that with evil. Therefore with it one hears both what should be listened to and what should not be listened to, for it is afflicted with evil.

6. Then they reverenced the Udgītha as the mind. The devils afflicted that with evil. Therefore with it one imagines both what should be imagined and what should not be imagined, for it is afflicted with evil.

7. Then they reverenced the Udgītha as that which is the breath in the mouth. When the devils struck that, they fell to pieces, as one would fall to pieces in striking against a solid stone.

8. As a lump of clay would fall to pieces in striking against a solid stone, so falls to pieces he who wishes evil to one who knows this, and he, too, who injures him. Such a one is a solid stone.

9. With this [breath] one discerns neither the sweet-smelling nor the ill-smelling, for it is free from evil. Whatever one eats with this, whatever one drinks with this, he protects the other vital breaths. And, not finding this [breath in the mouth], one finally deceases; one finally leaves his mouth open.

10. Aṅgiras reverenced this as the Udgītha. People think that it is indeed Aṅgiras, because it is the essence ( rasa ) of the limbs ( aṅga )—for that reason.

11. Bṛihaspati reverenced this as the Udgītha. People think that it is indeed Bṛihaspati, because speech is great ( bṛhatī ) and it is the lord ( pati ) thereof—for that reason.

12. Ayāsya reverenced this as the Udgītha. People think that it is indeed Ayāsya, because it goes ( ayate ) from the mouth ( āsya )—for that reason.

13. Baka Dālbhya knew it. He became Udgātṛi priest of the people of Naimisha. He used to sing to them their desires.

14. An effective singer of desires, verily, indeed, becomes he who, knowing this thus, reverences the syllable as the Udgītha.

—Thus with reference to the self.

Various identifications of the Udgītha and of its syllables

1. Now with reference to the divinities.—

Him who glows yonder [i.e. the sun] one should reverence as an Udgītha. Verily, on rising ( ud-yan ), he sings aloud ( ud-gāyati ) for creatures. On rising, he dispels darkness and fear. He, verily, who knows this becomes a dispeller of fear and darkness.

2. This [breath in the mouth] and that [sun] are alike. This is warm. That is warm. People designate this as sound ( svara ), that as sound ( svara ) 1 and as the reflecting ( pratyāsvara ). Therefore, verily, one should reverence this and that as an Udgītha.

3. But one should also reverence the diffused breath ( vyāna ) as an Udgītha. When one breathes in—that is the in-breath ( prāṇa ). When one breathes out—that is the out-breath ( apāna ). The junction of the in-breath and the out-breath is the diffused breath. Speech is the diffused breath. Therefore one utters speech without in-breathing, without out-breathing.

4. The Ṛic is speech. Therefore one utters the Ṛic without in-breathing, without out-breathing. The Sāman is the Ṛic. Therefore one sings the Sāman without in-breathing, without out-breathing. The Udgītha is the Sāman. Therefore one chants the Udgītha without in-breathing, without out-breathing.

5. Whatever other actions than these there are that require strength, like the kindling of fire by friction, the running of a race, the bending of a stiff bow—one performs them without in-breathing, without out-breathing. For this reason one should reverence the diffused breath as an Udgītha.

6. But one should also reverence the syllables of the Udgītha— ud, gī, tha. ud is breath, for through breath one arises ( ut-tiṣṭhati ); gī is speech, for people designate speeches as words ( giras ); tha is food, for upon food this whole world is established ( sthita ).

7. ud is heaven; gī is atmosphere; tha is the earth.

ud is the sun; gī is wind; tha is fire.

ud is Sāma-Veda; gī is Yajur-Veda; tha is Rig-Veda.

Speech yields milk—that is, the milk of speech itself—for him, he becomes rich in food, an eater of food, who knows and reverences these syllables of the Udgītha thus: ud, gī, tha.

8. Now then, the fulfilment of wishes.—

One should reverence the following as places of refuge.

One should take refuge in the Sāman with which he may be about to sing a Stotra. 1

9. One should take refuge in the Ṛic in which it was contained, in the Ṛishi who was the poet, in the divinity unto whom he may be about to sing a Stotra.

10. One should take refuge in the meter with which he may be about to sing a Stotra. One should take refuge in the hymn-form with which he may be about to sing a Stotra for himself.

11. One should take refuge in the quarter of heaven toward which he may be about to sing a Stotra.

12. Finally, one should go unto himself and sing a Stotra, meditating carefully upon his desire. Truly the prospect is that the desire will be fulfilled for him, desiring which he may sing a Stotra—yea, desiring which he may sing a Stotra!

‘Om,’ superior to the three Vedas, the immortal refuge

1. Om ! One should reverence the Udgītha as this syllable, for one sings the loud chant [beginning] with ‘ Om. ’

The further explanation thereof [is as follows].—

2. Verily, the gods, when they were afraid of death, took refuge in the threefold knowledge [i.e. the three Vedas]. They covered ( acchādayan ) themselves with meters. Because they covered themselves with these, therefore the meters are called chandas.

3. Death saw them there, in the Ṛic, in the Sāman, in the Yajus, just as one might see a fish in water. When they found this out, they arose out of the Ṛic, out of the Sāman, out of the Yajus, and took refuge in sound.

4. Verily, when one finishes an Ṛic, he sounds out ‘ Om ’; similarly a Sāman; similarly a Yajus. This sound is that syllable. 1 It is immortal, fearless. By taking refuge in it the gods became immortal, fearless.

5. He who pronounces the syllable, knowing it thus, takes refuge in that syllable, in the immortal, fearless sound. Since the gods became immortal by taking refuge in it, therefore he becomes immortal.

The Udgītha identified with the sun and with breath

1. Now then, the Udgītha is Om; Om is the Udgītha. And so, verily, the Udgītha is yonder sun, and it is Om, for it is continually sounding ‘ Om. ’

2. ‘I sang praise unto it alone; therefore you are my only [son],’ spake Kaushītaki unto his son. ‘Reflect upon its [various] rays. Verily, you will have many [sons].’

—Thus with reference to the divinities.

3. Now with reference to the self.—

One should reverence the Udgītha as that which is the breath in the mouth, for it is continually sounding ‘ Om. ’

4. ‘I sang praise unto it alone; therefore you are my only [son],’ spake Kaushītaki unto his son. ‘Sing praise unto the breaths as a multitude. Verily, you will have many [sons].’

5. Now then, the Udgītha is Om; Om is the Udgītha. With this thought, verily, from the seat of a Hotṛi priest one puts in order again the Udgītha which has been falsely chanted—yea, puts it in order again.

The cosmic and personal interrelations of the Udgītha

1. The Ṛic is this [earth]; the Sāman is fire. This Sāman rests upon that Ṛic. Therefore the Sāman is sung as resting upon the Ṛic. 1 sā is this [earth]; ama is fire. That makes sāma.

2. The Ṛic is the atmosphere; the Sāman is the wind. This Sāman rests upon that Ṛic. Therefore the Sāman is sung as resting upon the Ṛic. sā is the atmosphere; ama is the wind. That makes sāma.

3. The Ṛic is heaven; the Sāman is the sun. This Sāman rests upon that Ṛic. Therefore the Sāman is sung as resting upon the Ṛic. sā is heaven; ama is the sun. That makes sāma.

4. The Ṛic is the lunar mansions; the Sāman is the moon. This Sāman rests upon that Ṛic. Therefore the Sāman is sung as resting upon the Ṛic. sā is the lunar mansions; ama is the moon. That makes sāma.

5. Now, the Ṛic is the white shining of the sun; the Sāman is the dark, the ultra-black. This Sāman rests upon that Ṛic. Therefore the Sāman is sung as resting upon the Ṛic.

6. Now, sā is the white shining of the sun; ama is the dark, the ultra-black. That makes sāma.

Now, that golden Person who is seen within the sun has a golden beard and golden hair. He is exceedingly brilliant, all, even to the finger-nail tips.

7. His eyes are even as a Kapyāsa lotus-flower. His name is High ( ud ). He is raised high above all evils. Verily, he who knows this rises high above all evils.

8. His songs ( geṣṇau ) are the Ṛic and the Sāman. Therefore [they are called] the Udgītha. Therefore also the Udgātṛi priest [is so called], for he is the singer ( gātṛ ) of this [High ( ud )]. He is lord of the worlds which are beyond yonder sun, and also of the gods’ desires.

—Thus with reference to the divinities.

The Udgītha identified with the ultimate, i. e. space

1. There were three men proficient in the Udgītha: Śilaka Śālāvatya, Caikitāyana Dālbhya, and Pravāhaṇa Jaivali. These said: ‘We are proficient in the Udgītha. Come! Let us have a discussion on the Udgītha!’

2. ‘So be it,’ said they, and sat down together. Then Pravāhaṇa Jaivali said: ‘Do you two, Sirs, speak first. While there are two Brahmans speaking, I will listen to their word.’ 1

3. Then Śilaka Śālāvatya said to Caikitāyana Dālbhya: ‘Come! Let me question you.’

‘Question!’ said he.

4. ‘To what does the Sāman go back?’

‘To sound,’ said he.

‘To what does sound go back?’

‘To breath,’ said he.

‘To what does breath go back?’

‘To food,’ said he.

‘To what does food go back?’

‘To water,’ said he.

5. ‘To what does water go back?’

‘To yonder world,’ said he.

‘To what does yonder world go back?’

‘One should not lead beyond the heavenly world,’ said he. ‘We establish the Sāman upon the heavenly world, for the Sāman is praised as heaven.’

6. Then Śilaka Śālāvatya said to Caikitāyana Dālbhya: ‘Verily, indeed, your Sāman, O Dālbhya, is unsupported. If some one now were to say “Your head will fall off,” your head would fall off.’

7. ‘Come! Let me learn this from you, Sir.’

‘Learn,’ said he.

‘To what does yonder world go back?’

‘To this world,’ said he.

‘To what does this world go back?’

‘One should not lead beyond the world-support,’ said he. ‘We establish the Sāman upon the world as a support, for the Sāman is praised as a support.’

8. Then Pravāhaṇa Jaivali said to him: ‘Verily, indeed, your Sāman, O Śālāvatya, comes to an end. If some one now were to say “Your head will fall off,” your head would fall off.’

‘Come! Let me learn this from you, Sir.’

‘Learn,’ said he.

The divinities connected with the three parts of the Chant

1. Among the Kurus, when they were struck by hailstorms, there lived in the village of a rich man a very poor man, Ushasti Cākrāyaṇa, with his wife Āṭikī.

2. He begged of the rich man while he was eating beans. The latter said to him: ‘I have no others than these which are set before me.’

3. ‘Give me some of them,’ said he.

He gave them to him and said: ‘Here is drink.’

‘Verily, that would be for me to drink leavings!’ said he.

4. ‘Are not these [beans] also leavings?’

‘Verily, I could not live, if I did not eat those,’ said he. ‘The drinking of water is at my will.’

5. When he had eaten, he took what still remained to his wife. She had already begged enough to eat. She took these and put them away.

6. On the morrow he arose and said: ‘Oh, if we could get some food, we might get a little money! The king over there is going to have a sacrifice performed for himself. He might choose me to perform all the priestly offices.’

7. His wife said to him: ‘Here, my lord, are the beans.’ He ate them and went off to that sacrifice, which had already been begun.

8. There he approached the Udgātṛi priests as they were about to sing the Stotra in the place for the singing. Then he said to the Prastotṛi priest: [9] ‘Prastotṛi priest, if you shall sing the Prastāva (Introductory Praise) without knowing the divinity which is connected with the Prastāva, your head will fall off.’

10. Similarly also he said to the Udgātṛi priest: ‘Udgātṛi priest, if you shall chant the Udgītha (Loud Chant) without knowing the divinity which is connected with the Udgītha, your head will fall off.’

11. Similarly also he said to the Pratihartṛi priest: ‘Pratihartṛi priest, if you shall take up the Pratihāra (Response) without knowing the divinity which is connected with the Pratihāra, your head will fall off.’

Then they ceased and quietly seated themselves.

A satire on the performances of the priests (?)

1. Now next, the Udgītha of the Dogs.—

So Bāka Dālbhya—or Glāva Maitreya—went forth for Veda-study.

2. Unto him there appeared a white dog. Around this one other dogs gathered and said: ‘Do you, Sir, obtain food for us by singing. Verily, we are hungry.’

3. Then he said to them: ‘In the morning you may assemble unto me here at this spot.’ So Bāka Dālbhya—or Glāva Maitreya—kept watch.

4. Then, even as [priests] here, when they are about to chant with the Bahishpavamāna Stotra, glide hand in hand, so did they glide on. Then they sat down together and performed the preliminary vocalizing ( hiṅkāra ).

5. They sang: ‘ Om ! Let us eat. Om ! Let us drink. Om ! May the god Varuṇa, Prajāpati, and Savitṛi bring food here! O Lord of food, bring food here!—yea, bring it here! Om !’

The mystical meaning of certain sounds in the Chant

1. Verily, the sound hā-u is the world, [for this interjectional trill occurs in the Rathantara Sāman, which is identified with the earth].

The sound hā-i is wind. [for this interjectional trill occurs in the Vāmadevya Sāman, which has for its subject the origin of wind and water].

The sound atha is the moon, [for on food ( anna ) everything is established ( sthita ), and the moon consists of food].

The sound iha is oneself, [for oneself is here ( iha )].

The sound ī is Agni, [for all Sāmans sacred to Agni end with the sound ī ].

2. The sound ū is the sun, [for people sing of the sun when it is up ( ū-rdhvam )].

The sound e is the Invocation, [for people call with ‘Come! ( e-hi )’].

The sound au-ho-i is the Viśvadeva gods, [for this interjectional trill occurs in the Sāman to the Viśvadeva gods].

The sound hiṅ is Prajāpati, [for Prajāpati is undefined, and the sound hiṅ also is indistinct].

svara (sound) is breath, [for that is the source of sound].

yā is food, [for everything here moves ( yati ) through the help of food].

vāc is Virāj, [for this interjectional trill occurs in the Sāman to Virāj].

3. The sound hum, the variable thirteenth interjectional trill, is the Undefined.

4. Speech yields milk—that is, the milk of speech itself—for him, he becomes rich in food, an eater of food, 1 who knows thus this mystic meaning ( upaniṣad ) of the Sāmans—yea, who knows the mystic meaning!

The Chant, good in various significances

1. Om ! Assuredly, the reverence of the Sāman entire ( samasta ) is good ( sādhu ). Assuredly, anything that is good, people call sāman (abundance); anything that is not good, a-sāman (deficiency).

2. So also people say: ‘He approached him with sāman (kindliness 2 )’; that is, they say: ‘He approached him with good manner ( sādhu ).’—‘He approached him with no sāman ’; that is, they say: ‘He approached him with no good manner.’

3. So also, further, people say: ‘Oh! we have sāman (goods 3 )!’ if it is something good ( sādhu ); that is, they say: ‘Oh! good!’—‘Oh! we have no sāman !’ if it is not good; that is, they say: ‘Oh! no good!’

4. He who, knowing this, reverences the Sāman as good—truly the prospect is that good qualities will come unto him and attend him.

Some analogies to the fivefold Chant

1. In the worlds one should reverence a fivefold Sāman (Chant).

• The earth is a Hiṅkāra (Preliminary Vocalizing).
• Fire is a Prastāva (Introductory Praise).
• The atmosphere is an Udgītha (Loud Chant).
• The sun is a Pratihāra (Response).
• The sky is a Nidhana (Conclusion). 1

—Thus in their ascending order.

2. Now in their reverse order.—

• The sky is a Hiṅkāra.
• The sun is a Prastāva.
• The atmosphere is an Udgītha.
• Fire is a Pratihāra.
• The earth is a Nidhana.

3. The worlds, both in their ascending order and in their reverse order, serve him who, knowing this thus, reverences a fivefold Sāman in the worlds.

Some analogies to the sevenfold Chant

1. Now for the sevenfold.—

In speech one should reverence a sevenfold Sāman.

Whatsoever of speech is hum —that is a Hiṅkāra (Preliminary Vocalizing).

Whatsoever is pra —that is a Prastāva (Introductory Praise).

Whatsoever is ā —that is an Ādi (Beginning).

2. Whatsoever is ud —that is an Udgītha (Loud Chant).

Whatsoever is prati —that is a Pratihāra (Response).

Whatsoever is upa —that is an Upadrava (Approach to the End).

Whatsoever is ni —that is a Nidhana (Conclusion). 1

3. Speech yields milk—that is, the milk of speech itself—for him, he becomes rich in food, an eater of food, 2 who, knowing this thus, reverences a sevenfold Sāman in speech.

The mystical significance of the number of syllables in the parts of a sevenfold Chant

1. Now then, one should reverence the Sāman, measured ( sammita ) in itself, as leading beyond death.

hiṅkāra has three syllables. prastāva has three syllables. That is the same ( sama ).

2. ādi has two syllables. pratihāra has four syllables. One from there, here—that is the same.

3. udgītha has three syllables. upadrava has four syllables. Three and three—that is the same, one syllable left over. Having three syllables—that is the same.

4. nidhana has three syllables. That is the same, too. These are twenty-two syllables.

5. With the twenty-one one obtains the sun. Verily, the sun is the twenty-first from here. 1 With the twenty-two one wins what is beyond the sun. That is heaven ( nākam ). That is the sorrowless. 2

6. He obtains the victory of the sun, indeed, a victory higher than the victory of the sun is his, who, knowing this thus, reverences the sevenfold Sāman, measured in itself, as leading beyond death—yea, who reverences the Sāman!

The analogical bases of the ten species of the fivefold Chant

• 1. The wind is a Hiṅkāra.
• Speech is a Prastāva.
• The eye is an Udgītha.
• The ear is a Pratihāra.
• The breath is a Nidhana.

This is the Gāyatrī Sāman as woven upon the vital breaths ( prāṇa ).

2. He who knows thus this Gāyatrī Sāman as woven upon the vital breaths becomes possessor of vital breaths, reaches a full length of life, lives long, becomes great in offspring and in cattle, great in fame. One should be great-minded. That is his rule.

The Sāman itself based on the world-all

• 1. The triple knowledge 2 is a Hiṅkāra.
• The three worlds 3 here are a Prastāva.
• Agni, Vāyu, and Āditya 4 are an Udgītha.
• Stars, birds, and light-rays are a Pratihāra.
• Serpents, Gandharvas, and the Fathers are a Nidhana.

This is the Sāman as woven upon the world-all.

2. He who knows thus this Sāman as woven upon the world-all becomes the world-all itself.

3. On this point there is this verse:—

• • Whatever triple things are fivefold—
  • Than these things there is nothing better, higher.
• • 4. Who knows this fact, he knows the world-all;
  • All regions of the compass bring him tribute.

One should reverence the thought ‘I am the world-all!’ That is his rule. That is his rule!

Seven different modes of singing the chant, characteristic of different gods

1. ‘I choose the roaring, animal-like form of the Sāman’—such is the Udgītha belonging to Agni. The indistinct form belongs to Prajāpati; the distinct, to Soma; the soft and smooth, to Vāyu; the smooth and strong, to Indra; the heron-like, to Bṛihaspati; the ill-sounding, to Varuṇa. One may practise all these, but one should avoid that belonging to Varuṇa.

Various desired results of chanting

2. ‘Let me obtain immortality for the gods by singing’—thus should one obtain with his singing. ‘Let me obtain oblation for the fathers by singing, hope for men, grass and water for cattle, a heavenly world for the sacrificer, food for myself ( ātman )’—one should sing the Stotra carefully, meditating these things in mind.

The various sounds in the chant under the protection of different gods

3. All vowels are embodiments ( ātman ) of Indra. All spirants are embodiments of Prajāpati. All [other] consonants are embodiments of Mṛityu (Death).

If one should reproach a person on his vowels, let him say to that one: ‘I have been a suppliant to Indra for protection. He will answer you.’

4. So, if one should reproach him on his spirants, let him say to that one: ‘I have been a suppliant to Prajāpati for protection. He will thrash you.’

So, if one should reproach him on his [other] consonants, let him say to that one: ‘I have been a suppliant to Mṛityu (Death) for protection. He will burn you up.’

5. All the vowels should be pronounced strong and sonant, with the thought: ‘To Indra let me give strength.’ All the spirants should be pronounced well open, without being slurred over, without being elided, with the thought: ‘To Prajāpati let me entrust myself.’ All the [other] consonants should be pronounced slowly, without being merged together, with the thought: ‘From Mṛityu (Death) let me withdraw myself ( ātman ).’

Different modes of religious life

1. There are three branches of duty. Sacrifice, study of the Vedas, alms-giving—that is the first. (2) Austerity, indeed, is the second. A student of sacred knowledge ( brahmacārin ) dwelling in the house of a teacher, settling himself permanently in the house of a teacher, is the third.

All these become possessors of meritorious worlds. He who stands firm in Brahma attains immortality.

The syllable ‘Om,’ the acme of the cosmogony

2 (3). Prajāpati brooded upon the worlds. From them, when they had been brooded upon, issued forth the threefold knowledge. 1 He brooded upon this. From it, when it had been brooded upon, issued forth these syllables: bhūr, bhuvaḥ, svar. 2

3 (4). He brooded upon them. From them, when they had been brooded upon, issued forth the syllable Om. As all leaves are held together by a spike, so all speech is held together by Om. Verily, Om is the world-all. Verily, Om is this world-all.

Earth, atmosphere, and sky the reward for performers of the morning, noon, and evening oblations

1. The expounders of sacred knowledge ( brahmavādin ) say: ‘Since to the Vasus belongs the morning Soma-libation, to the Rudras the mid-day Soma-libation, to the Ādityas and the Viśvadevas the third Soma-libation, [2] where, then ( tarhi ), is the sacrificer’s world?’

If one knows not, how can he perform [the sacrifice with success]? So let him who knows perform.

3. Before the commencement of the morning litany he sits down behind the Gārhapatya fire, facing the north, and sings forth the Sāman to the Vasus:—

• 4. ‘Open the door to thy world,
• And let us see thee,
• For the obtaining of
• The sovereignty!’ 3

5. So he offers the oblation and says: ‘Adoration to Agni, earth-inhabiting, world-inhabiting! Find a world for me, the sacrificer! Verily, that is the sacrificer’s world! I will go [6] thither, I, the sacrificer, after life. Hail! Thrust back the bar!’ Thus having spoken, he rises. At the same time the Vasus bestow upon him the morning Soma-libation.

7. Before the commencement of the mid-day Soma-libation he sits down behind the Āgnīdhrīya fire, facing the north, and sings forth the Sāman to the Rudras:—

• 8. ‘Open the door to thy world,
• And let us see thee,
• For the obtaining of
• Wide sovereignty!’

9. So he offers the libation and says: ‘Adoration to Vāyu, atmosphere-inhabiting, world-inhabiting! Find a world for me, the sacrificer! Verily, that is the sacrificer’s world! I will go [10] thither, I, the sacrificer, after life. Hail! Thrust back the bar!’ Thus having spoken, he rises. At the same time the Rudras bestow upon him the mid-day Soma-libation.

11. Before the commencement of the third Soma-libation he sits down behind the Āhavanīya fire, facing the north, and sings forth the Sāman to the Ādityas and the Viśvadevas:—

• 12. ‘Open the door to thy world,
• And let us see thee,
• For the obtaining of
• Chief sovereignty!’

13. Thus the [Sāman] to the Ādityas. Now the [Sāman] to the Viśvadevas:—

• ‘Open the door to thy world,
• And let us see thee,
• For the obtaining of
• Full sovereignty!’

14. So he offers the oblation and says: ‘Adoration to the Ādityas and to the Viśvadevas, sky-inhabiting, world-inhabiting! Find a world for me, the sacrificer! [15] Verily, that is the sacrificer’s world! I will go thither, I, the sacrificer, after life. Hail! Thrust back the bar!’ Thus having spoken, he rises. At the same time the Ādityas and the Viśvadevas bestow upon him the third Soma-libation.

Verily, he knows the fulness of the sacrifice who knows this—yea, who knows this!

The sun as the honey extracted from all the Vedas

1. Verily, yonder sun is the honey of the gods. The cross-beam 1 for it is the sky. The honeycomb is the atmosphere. The brood are the particles of light.

2. The eastern rays of that sun are its eastern honey-cells. The bees are the Rig verses. The flower is the Rig-Veda. The drops of nectar fluid [arose as follows].

Verily, these Rig verses [3] brooded upon that Rig-Veda; from it, when it had been brooded upon, there was produced as its essence splendor, brightness, power, vigor, and food.

4. If flowed forth. It repaired to the sun. Verily, that is what that red appearance of the sun is.

The knower of the cosmic significance of the sacred scriptures advances to the world-sun, Brahma

1. The Vasus live upon that which is the first nectar [i.e. the Rig-Veda] through Agni as their mouth. Verily, the gods neither eat nor drink. They are satisfied merely with seeing that nectar.

2. These enter that [red] form of the sun and come forth from that form.

3. He who knows thus that nectar becomes one of the Vasus themselves and through Agni as his mouth is satisfied merely with seeing that nectar. He enters that very form and comes forth from that form.

4. As long as the sun shall rise in the east and set in the west, so long will he compass the overlordship and the chief sovereignty ( svārājya ) of the Vasus.

The Gāyatrī meter as a symbol of all that is

1. Verily, the Gāyatrī meter is everything here that has come to be, whatsoever there is here. Verily, the Gāyatrī is speech. Verily, speech both sings of ( gāyati ) and protects ( trāyate ) everything here that has come to be.

2. Verily, what this Gāyatrī is—that is the same as what this earth is; for on it everything here that has come to be is established. It does not extend beyond it.

3. Verily, what this earth is—that is the same as what the body in man here is; for in it these vital breaths are established. They do not extend beyond it.

4. Verily, what the body in man is—that is the same as what the heart within man here is; for on it these vital breaths are established. They do not extend beyond it.

5. This is the four-quartered sixfold Gāyatrī. With reference to it a Rig verse states:—

• 6. His greatness is of such extent,
• Yet Purusha is greater still.
• All beings are one fourth of him;
• Three fourths, the immortal in the sky. 1

7. Verily, what is called Brahma—that is the same as what the space outside of a person is. Verily, what the space outside of a person is—[8] that is the same as what the space within a person is. Verily, what the space within a person is—[9] that is the same as what the space here within the heart is. That is the Full, the Non-active. 2 Full, non-active prosperity he obtains who knows this.

The five door-keepers of the heavenly world

1. Verily, indeed, this heart here has five openings for the gods.

As for its eastern opening—that is the Piāṇa breath, that is the eye, that is the sun. One should reverence that as glow and as food. He becomes glowing and an eater of food who knows this.

2. Now, as for its southern opening—that is the Vyāna breath, that is the ear, that is the moon. One should reverence that as prosperity and splendor. He becomes prosperous and splendid who knows this.

3. Now, as for its western opening—that is the Apāna breath, that is speech, that is fire. One should reverence that as eminence in sacred knowledge and as food. He becomes eminent in sacred knowledge and an eater of food who knows this.

4. Now, as for its northern opening—that is the Samāna breath, that is mind, that is the rain-god (Parjanya). One should reverence that as fame and beauty. He becomes famous and beauteous who knows this.

5. Now as for its upper opening—that is the Udāna breath, that is wind, that is space. One should reverence that as vigor and greatness. He becomes vigorous and great who knows this.

6. Verily, these same are five Brahma-men, door-keepers of the heavenly world. Who knows these thus as five Brahma-men, as door-keepers of the heavenly world, in his family a hero is born. He reaches the heavenly world who knows these thus as five Brahma-men, door-keepers of the heavenly world.

The ultimate exists within oneself

7. Now, the light which shines higher than this heaven, on the backs of all, on the backs of everything, in the highest worlds, than which there are no higher—verily, that is the same as this light which is here within a person.

There is this seeing of it—[8] when one perceives by touch this heat here in the body. There is this hearing of it—when one closes his ears and hears as it were a sound, as it were a noise, as of a fire blazing. One should reverence that light as something that has been seen and heard. He becomes one beautiful to see, one heard of in renown, who knows this—yea, who knows this!

The individual soul identical with the infinite Brahma

1. ‘Verily, this whole world is Brahma. Tranquil, let one worship It as that from which he came forth, as that into which he will be dissolved, as that in which he breathes. 2

Now, verily, a person consists of purpose ( kratu-maya ). According to the purpose which a person has in this world, thus does he become on departing hence. So let him form for himself a purpose.

2. He who consists of mind, whose body is life ( prāṇa ), whose form is light, whose conception is truth, whose soul ( ātman ) is space, containing all works, containing all desires, containing all odors, containing all tastes, encompassing this whole world, the unspeaking, the unconcerned—[3] this Soul of mine within the heart is smaller than a grain of rice, or a barley-corn, or a mustard-seed, or a grain of millet, or the kernel of a grain of millet; this Soul of mine within the heart is greater than the earth, greater than the atmosphere, greater than the sky, greater than these worlds.

4. Containing all works, containing all desires, containing all odors, containing all tastes, encompassing this whole world, the unspeaking, the unconcerned—this is the Soul of mine within the heart, this is Brahma. Into him I shall enter on departing hence.

If one would believe this, he would have no more doubt.—Thus used Śāṇḍilya to say—yea, Śāṇḍilya!

The universe as a treasure-chest and refuge

• 1. The chest whose space is atmosphere,
• With earth for bottom, ne’er decays.
• Its corners are the poles of heaven.
• Its upper opening is the sky.
• This chest is one containing wealth.
• Within it everything here rests.

2. Its eastern quarter is named Sacrificial Ladle ( juhū ). 1 Its southern quarter is named Over-powering. 2 Its western quarter is named Queen ( rājñī ). 3 Its northern quarter is named Wealthy. 4 The wind is the child of these quarters of heaven. He who knows this wind thus as the child of the quarters of heaven mourns not for a son.

‘I here know this wind thus as the child of the quarters of heaven. Let me not mourn for a son.’

3. ‘I take refuge in the imperishable chest with this one, with this one, with this one.’ 5

‘I take refuge in breath ( prāṇa ) 1 with this one, with this one, with this one.’

‘I take refuge in bhūr with this one, with this one, with this one.’

‘I take refuge in bhuvas with this one, with this one, with this one.’

‘I take refuge in svar with this one, with this one, with this one.’

4. When I said, ‘I take refuge in breath’—breath, verily, is everything here that has come to be, whatsoever there is. So it was in this I took refuge.

5. So when I said, ‘I take refuge in bhūr, ’ what I said was: ‘I take refuge in earth; I take refuge in atmosphere; I take refuge in sky.’

6. So when I said, ‘I take refuge in bhuvas, ’ what I said was: ‘I take refuge in Agni (Fire); I take refuge in Vāyu (Wind); I take refuge in Āditya (Sun).’

7. So when I said, ‘I take refuge in svar, ’ what I said was: ‘I take refuge in the Rig-Veda; I take refuge in the Yajur-Veda; I take refuge in the Sāma-Veda.’ That was what I said.

A person’s entire life symbolically a Soma-sacrifice

1. Verily, a person is a sacrifice. His [first] twenty-four years are the morning Soma-libation, for the Gāyatrī meter has twenty-four syllables and the morning Soma-libation is offered with a Gāyatrī hymn. The Vasus are connected with this part of the sacrifice. Verily, the vital breaths ( prāṇa ) are the Vasus, for they cause everything here to continue ( √vas ).

2. If any sickness should overtake him in this period of life, let him say: ‘Ye vital breaths, ye Vasus, let this morning libation of mine continue over to the mid-day libation. Let not me, the sacrifice, be broken off in the midst of the vital breaths, of the Vasus.’ He arises from it; he becomes free from sickness.

3. Now the [next] forty-four years are the mid-day libation, for the Trishṭubh meter has forty-four syllables and the mid-day libation is offered with a Trishṭubh hymn. The Rudras are connected with this part of the sacrifice. Verily, the vital breaths are the Rudras, for [on departing] they cause everything here to lament ( √rud ). 1

4. If any sickness should overtake him in this period of life, let him say: ‘Ye vital breaths, ye Rudras, let this mid-day libation of mine continue over to the third libation. Let not me, the sacrifice, be broken off in the midst of the vital breaths, of the Rudras.’ He arises from it; he becomes free from sickness.

5. Now, the [next] forty-eight years are the third libation, for the Jagatī meter has forty-eight syllables and the third libation is offered with a Jagatī hymn. The Ādityas are connected with this part of the sacrifice. Verily, the vital breaths are the Ādityas, for [on departing] they take everything to themselves ( ādadate ).

6. If any sickness should overtake him in this period of life, let him say: ‘Ye vital breaths, ye Ādityas, let this third libation of mine continue to a full length of life. Let not me, the sacrifice, be broken off in the midst of the vital breaths, of the Ādityas.’ He arises from it; he becomes free from sickness.

7. Verily, it was this that Mahidāsa Aitareya knew when he used to say: ‘Here, why do you afflict me with this sickness—me, who am not going to die with it?’ He lived a hundred and sixteen years. He lives to a hundred and sixteen years who knows this. 2

The fourfold Brahma in the individual and in the world

1. One should reverence the mind as Brahma.—Thus with reference to the self.

Now with reference to the divinities.—One should reverence space as Brahma.

—This is the twofold instruction with reference to the self and with reference to the divinities.

2. That Brahma has four quarters. 4 One quarter is speech. One quarter is breath. One quarter is the eye. One quarter is the ear.—Thus with reference to the self.

Now with reference to the divinities.—One quarter is Agni (Fire). One quarter is Vāyu (Wind). One quarter is Āditya (the Sun). One quarter is the quarters of heaven.

—This is the twofold instruction with reference to the self and with reference to the divinities.

3. Speech, truly, is a fourth part of Brahma. It shines and glows with Agni as its light. He shines and glows with fame, with splendor, and with eminence in sacred knowledge who knows this.

4. Breath, truly, is a fourth part of Brahma. It shines and glows with Vāyu as its light. He shines and glows with fame, with splendor, and with eminence in sacred knowledge who knows this.

5. The eye, truly, is a fourth part of Brahma. It shines and glows with Āditya as its light. He shines and glows with fame, with splendor, and with eminence in sacred knowledge who knows this.

6. The ear, truly, is a fourth part of Brahma. It shines and glows with the quarters of heaven as its light. He shines and glows with fame, with splendor, and with eminence in sacred knowledge who knows this—yea, who knows this!

The cosmic egg

1. The sun is Brahma—this is the teaching. A further explanation thereof [is as follows].

In the beginning this world was merely non-being. It was existent. It developed. It turned into an egg. It lay for the period of a year. It was split asunder. One of the two eggshell-parts became silver, one gold.

2. That which was of silver is this earth. That which was of gold is the sky. What was the outer membrane is the mountains. What was the inner membrane is cloud and mist. What were the veins are the rivers. What was the fluid within is the ocean.

3. Now, what was born therefrom is yonder sun. When it was born, shouts and hurrahs, all beings and all desires rose up toward it. Therefore at its rising and at its every return shouts and hurrahs, all beings and all desires rise up toward it.

4. He who, knowing it thus, reverences the sun as Brahma—the prospect is that pleasant shouts will come unto him and delight him—yea, delight him!

The story of Jānaśruti and Raikva: wind and breath as snatchers-unto-themselves

1. Om ! Now there was Jānaśruti, the great-grandson [of Janaśruta], a pious dispenser, a liberal giver, a preparer of much food. He had rest-houses built everywhere with the thought, ‘Everywhere people will be eating of my food.’

2. Now then, one time swans flew past in the night, and one swan spoke to another thus: ‘Hey! Ho! Short-sight! Short-sight! The light of Jānaśruti, the great-grandson [of Janaśruta], has spread like the sky. Do not touch it, lest it burn you up!’

3. To it the other one then replied: ‘Come! Who is that man of whom you speak as if he were Raikva, the man with the cart?’

‘Pray, how is it with Raikva, the man with the cart?’

4. ‘As the lower throws of dice all go to the highest throw, to the winner, so whatever good thing creatures do, all goes to him. I say the same thing of whoever knows what he knows.’

5. Now Jānaśruti, the great-grandson [of Janaśruta], overheard this. Then when he rose he said to the attendant 1 : ‘Lo! you speak [of me] as if I were Raikva, the man with the cart!’

‘Pray, how is it with Raikva, the man with the cart?’

6. ‘As the lower throws of dice all go to the highest throw, to the winner, so to this man, whatever good thing creatures do, all goes to him. I say the same thing of whoever knows what he knows.’

7. Then the attendant, having sought, came back, saying, ‘I did not find him.’

Then he said to him: ‘Oh! Where one searches for a Brahman, there seek for him.’

8. He approached a man who was scratching the itch underneath a cart, and said to him: ‘Pray, Sir, are you Raikva, the man with the cart?’

‘Oh! I am, indeed,’ he acknowledged.

Then the attendant went back, and said: ‘I have found him.’

Satyakāma instructed concerning four quarters of Brahma

1. Once upon a time Satyakāma Jābāla addressed his mother Jabālā: ‘Madam! I desire to live the life of a student of sacred knowledge. Of what family, pray, am I?’

2. Then she said to him: ‘I do not know this, my dear—of what family you are. In my youth, when I went about a great deal serving as a maid, I got you. So I do not know of what family you are. However, I am Jabālā by name; you are Satyakāma by name. So you may speak of yourself as Satyakāma Jābāla.’

3. Then he went to Hāridrumata Gautama, and said: ‘I will live the life of a student of sacred knowledge. I will become a pupil of yours, Sir.’

4. To him he then said: ‘Of what family, pray, are you, my dear?’

Then he said: ‘I do not know this, Sir, of what family I am. I asked my mother. She answered me: “In my youth, when I went about a great deal serving as a maid, I got you. So I do not know this, of what family you are. However, I am Jabālā by name; you are Satyakāma by name.” So I am Satyakāma Jābāla, Sir.’

5. To him he then said: ‘A non-Brahman ( a-brāhmaṇa ) would not be able to explain thus. Bring the fuel, my dear. I will receive you as a pupil. You have not deviated from the truth.’

After having received him as a pupil, he separated out four hundred lean, weak cows and said: ‘Follow these, my dear.’

As he was driving them on, he said: ‘I may not return without a thousand.’ So he lived away a number of years. When they came to be a thousand,

Brahma as life, joy, and the void

1. Now, verily, Upakosala Kāmalāyana dwelt with Satyakāma Jābāla as a student of sacred knowledge. For twelve years he tended his fires. Then, although accustomed to allow other pupils to return home, him he did not allow to return.

2. His wife said to him: ‘The student of sacred knowledge has performed his penance. He has tended the fires well. Let not the fires anticipate you in teaching him. Teach him yourself.’

But he went off on a journey without having told him.

3. Then, on account of sickness, he [i. e. Upakosala] took to not eating.

The teacher’s wife said to him: ‘Student of sacred knowledge. eat. Why, pray, do you not eat?’

Then he said: ‘Many and various are the desires here in this man. I am filled up with sicknesses. I will not eat.’

4. So then the fires said among themselves: ‘The student of sacred knowledge has performed his penance. He has tended us well. Come! Let us teach him.’

Then they said to him: [5] ‘Brahma is life ( prāṇa ). Brahma is joy. Brahma is the void.’

Then he said: ‘I understand that Brahma is life. But joy and void I do not understand.’

They said: ‘Joy ( ka )—verily, that is the same as the Void ( kha ). The Void—verily, that is the same as Joy.’ And then they explained to him life and space.

The same person in the sun, the moon, and lightning as in fire and other objects

1. So then the householder’s (Gārhapatya) fire instructed him: ‘Earth, fire, food, sun [are forms of me. But] the Person who is seen in the sun—I am he; I am he indeed!’

2. [Chorus of the fires:] ‘He who knows and reverences this fire thus, repels evil-doing from himself, becomes possessor of a world, reaches a full length of life, lives long. His descendants do not become destroyed. Both in this world and in the yonder we serve him who knows and reverences this fire thus.’

The soul, and its way to Brahma

1. Then the fires said: ‘Upakosala dear, you have this knowledge of ourselves and the knowledge of the Soul (Ātman). But the teacher will tell you the way.’

Then the teacher returned. The teacher spoke to him, saying: ‘Upakosala!’

2. ‘Sir!’ he then replied.

‘Your face, my dear, shines like a Brahma-knower’s. Who, pray, has instructed you?’

‘Who, pray, would instruct me, Sir?’—Here he denied it as it were.—‘These! They are of this appearance now, but they were of a different appearance!’—Here he alluded to the fires.—

‘What, pray, my dear, did they indeed tell you?’

3. ‘This—’ he acknowledged.

‘Verily, my dear, they did indeed tell you the worlds. But I will tell you something. As water adheres not to the leaf of a lotus-flower, so evil action adheres not to him who knows this.’

‘Tell me, Sir.’

To him he then said:—

The Brahman priest properly silent at the sacrifice

1. Verily, he who purifies here 2 is a sacrifice. Truly, when he moves, he purifies this whole world. Since when he moves ( yan ) he purifies this whole world, therefore indeed he is a sacrifice ( yajña ).

His two paths are mind and speech.

2. Of these the Brahman priest ( brahmā ) forms one with his mind; the Hotṛi, the Adhvaryu, and the Udgātṛi priests, the other with speech.

In case, after the morning litany has commenced, the Brahman priest interrupts before the concluding verse, [3] he forms only one path. The other becomes discontinued.

As a one-legged man walking, or a chariot proceeding with one wheel, suffers injury, so his sacrifice suffers injury. The institutor of the sacrifice suffers injury after the sacrifice which suffers injury. He becomes worse off by having sacrificed.

4. But in case, after the morning litany has commenced, the Brahman priest does not interrupt before the concluding verse, they form both paths; the other does not become discontinued.