5. As a two-legged man walking, or a chariot proceeding with both wheels, is well supported, so his sacrifice is well supported. The institutor of the sacrifice is well supported after the sacrifice which is well supported. He becomes better off by having sacrificed.
1. Prajāpati brooded upon the worlds. As they were being brooded upon, he extracted their essences: fire from the earth, wind from the atmosphere, the sun from the sky.
2. Upon these three deities he brooded. As they were being brooded upon, he extracted their essences: from the fire, the Rig verses; from the wind, the Yajus formulas; the Sāman chants, from the sun.
3. Upon this threefold knowledge he brooded. As it was being brooded upon, he extracted its essences: bhūr from the Rig verses, bhuvas from the Yajus formulas, svar from the Sāman chants.
4. So if there should come an injury in connection with the Rig verses, one should make an oblation in the householder’s (Gārhapatya) fire with the words ‘ bhūr ! Hail!’ So by the essence of the Rig verses themselves, by the power of the Rig verses he mends the injury to the Rig verses of the sacrifice.
5. Moreover, if there should come an injury in connection with the Yajus formulas, one should make an oblation in the southern (Dakshiṇa) fire with the words ‘ bhuvas ! Hail!’ So by the essence of the Yajus formulas themselves, by the power of the Yajus formulas he mends the injury to the Yajus formulas of the sacrifice.
6. Moreover, if there should come an injury in connection with the Sāman chants, one should make an oblation in the eastern (Āhavanīya) fire with the words ‘ svar ! Hail!’ So by the essence of the Sāman chants, by the power of the Sāman chants he mends the injury to the Sāman chants of the sacrifice.
7. So, as one would mend gold with borax-salt, silver with gold, tin with silver, lead with tin, iron with lead, wood with iron or with leather, [8] even so with the power of those worlds, of those divinities, of that triple knowledge one mends the injury to the sacrifice. Verily, that sacrifice is healed in which there is a Brahman priest who knows this.
9. Verily, that sacrifice is inclined to the north 1 in which there is a Brahman priest who knows this. Verily, there is this song on the Brahman priest who knows this:—
Verily, the Brahman priest who knows this guards the sacrifice, the institutor of the sacrifice, and all the priests. Therefore one should make as his Brahman priest one who knows this, not one who does not know this—yea, not one who does not know this.
1. Om ! Verily, he who knows the chiefest and best, becomes the chiefest and best. Breath, verily, is the chiefest and best.
2. Verily, he who knows the most excellent, becomes the most excellent of his own [people]. Speech, verily, is the most excellent.
3. Verily, he who knows the firm basis, has a firm basis both in this world and in the yonder. The eye, verily, is a firm basis.
4. Verily, he who knows attainment—for him wishes are attained, both human and divine. The ear, verily, is attainment.
5. Verily, he who knows the abode, becomes an abode of his own [people]. The mind, verily, is the abode.
6. Now, the Vital Breaths ( prāṇa ) 1 disputed among themselves on self-superiority, saying [in turn]: ‘I am superior!’ ‘I am superior!’
7. Those Vital Breaths went to Father Prajāpati, and said: ‘Sir! Which of us is the most superior?’
He said to them: ‘That one of you after whose going off the body appears as if it were the very worst off—he is the most superior of you.’
8. Speech went off. Having remained away a year, it came around again, and said: ‘How have you been able to live without me?’
‘As the dumb, not speaking, but breathing with the breath, seeing with the eye, hearing with the ear, thinking with the mind. Thus.’
Speech entered in.
9. The Eye went off. Having remained away a year, it came around again, and said: ‘How have you been able to live without me?’
‘As the blind, not seeing, but breathing with the breath, speaking with speech, hearing with the ear, thinking with the mind. Thus.’
The Eye entered in.
10. The Ear went off. Having remained away a year, it came around again, and said: ‘How have you been able to live without me?’
‘As the deaf, not hearing, but breathing with the breath, speaking with speech, seeing with the eye, thinking with the mind. Thus.’
The Ear entered in.
11. The Mind went off. Having remained away a year, it came around again, and said: ‘How have you been able to live without me?’
‘As simpletons, mindless, but breathing with the breath, speaking with speech, seeing with the eye, hearing with the ear. Thus.’
The Mind entered in.
12. Now when the Breath was about to go off—as a fine horse might tear out the pegs of his foot-tethers all together, thus did it tear out the other Breaths all together. They all came to it, and said: ‘Sir! Remain. You are the most superior of us. Do not go off.’
13. Then Speech said unto that one: ‘If I am the most excellent, so are you the most excellent.’
Then the Eye said unto that one: ‘If I am a firm basis, so are you a firm basis.’
14. Then the Ear said unto that one: ‘If I am attainment, so are you attainment.’
Then the Mind said unto that one: ‘If I am an abode, so are you an abode.’
15. Verily, they do not call them ‘Speeches,’ nor ‘Eyes,’ nor ‘Ears,’ nor ‘Minds.’ They call them ‘Breaths’ ( prāṇa ), for the vital breath is all these.
1. It said: ‘What will be my food?’
‘Whatever there is here, even to dogs and birds,’ they said.
So this, verily, is the food ( anna ) of breath ( ana ). Verily, breath is its evident name. Verily, in the case of one who knows this, there is nothing whatever that is not food.
2. It said: ‘What will be my garment?’
‘Water,’ they said.
Therefore, verily, when people are about to eat, they enswathe it [i.e. the breath] with water both before and after. 1 It is accustomed to receive a garment; it becomes not naked.
3. When Satyakāma Jābāla told this to Gośruti Vaiyāgrapadya, he also said: ‘Even if one should tell this to a dried-up stump, branches would be produced on it and leaves would spring forth.’
4. Now, if one should wish to come to something great, let him on the night of a new moon perform the Preparatory Consecration Ceremony (Dīkshā), and on the night of the full moon mix a mixed potion of all sorts of herbs with sour milk and honey.
‘Hail to the chiefest and best!’—with these words he should offer a libation of melted butter in the fire and pour the residue into the potion.
5. ‘Hail to the most excellent!’—with these words he should offer a libation of melted butter in the fire and pour the residue into the potion.
‘Hail to the firm basis!’—with these words he should offer a libation of melted butter in the fire and pour the residue into the potion.
‘Hail to the abode!’—with these words he should offer a libation of melted butter in the fire and pour the residue into the potion.
6. Then, creeping back [from the fire], and taking the potion in his hollowed hands, he mutters: ‘Thou art He ( ama ) by name, for this whole world is at home ( amā ) in thee, for thou art pre-eminent and supreme ( śreṣṭha ), king and overlord. Let him bring me to pre-eminence and supremacy ( śraiṣṭhya ), kingship and overlordship! Let me be all this!’ 2
7. Verily then with this Rig verse 3 he takes a sip at each hemistich:—
‘The food which is god Savitṛi’s,’
—here he takes a sip—
‘That for ourselves do we prefer,’
—here he takes a sip—
‘The best, the all-refreshing food;’
—here he takes a sip—
‘The Giver’s strength may we attain!’
—here he takes a sip.
8. After having cleansed the drinking-vessel or goblet, he lies down to the west of the fire either on a skin or on the bare ground with voice restrained and self-possessed. If he should see a woman, he may know that the rite is successful.
9. As to this there is the following verse:—
1. Śvetaketu Āruṇeya attended an assembly of the Pañcālas. Then Pravāhaṇa Jaibali said to him: ‘Young man, has your father instructed you?’
‘He has indeed, Sir.’
2. ‘Do you know unto what creatures go forth hence?’
‘No, Sir.’
‘Do you know how they return again?’
‘No, Sir.’
‘Do you know the parting of the two ways, one leading to the gods, and one leading to the fathers?’
‘No, Sir.’
3. ‘Do you know how [it is that] yonder world is not filled up?’
‘No, Sir.’
‘Do you know how in the fifth oblation water comes to have a human voice?’
‘No, indeed, Sir.’
4. ‘Now, pray, how did you say of yourself that you had been instructed? Indeed, how could one who would not know these things speak of himself as having been instructed?’
Distressed, he then went to his father’s place. Then he said to him: ‘Verily, indeed, without having instructed me, you, Sir, said: “I have instructed you.”
5. Five questions a fellow of the princely class ( rājanyabandhu ) has asked me. I was not able to explain even one of them.’
Then he [i.e. the father] said: ‘As you have told them to me here, I do not know even one of them. If I had known them, how would I not have told them to you?’
6. Then Gautama 1 went to the king’s place. To him, when he arrived, he [i.e. the king] had proper attention shown. Then on the morrow he went up to the audience-hall. Then he [i.e. the king] said to him: ‘Honored Gautama, you may choose for yourself a boon of human wealth.’
Then he said: ‘Human wealth be yours, O king! The word which you said in the presence of the young man, even that do you speak to me.’
Then he became troubled.
7. ‘Wait a while,’ he commanded him. Then he said: ‘As to what you have told me, O Gautama, this knowledge has never yet come to Brahmans before you; and therefore in all the worlds has the rule belonged to the Kshatriya only.’ Then he said to him:—
1. ‘Yonder world, verily, O Gautama, is a sacrificial fire. In this case the sun is the fuel; the light-rays, the smoke; the day, the flame; the moon, the coals; the stars, the sparks.
2. In this fire the gods offer faith ( śraddhā ). From this oblation arises King Soma.
1. The rain-cloud, verily, O Gautama, is a sacrificial fire. In this case wind is the fuel; mist, the smoke; lightning, the flame; the thunderbolt, the coals; hailstones, the sparks.
2. In this fire the gods offer King Soma. From this oblation arises rain.
1. The earth, verily, O Gautama, is a sacrificial fire. In this case the year is the fuel; space, the smoke; night, the flame; the quarters of heaven, the coals; the intermediate quarters of heaven, the sparks.
2. In this fire the gods offer rain. From this oblation arises food.
1. Man, verily, O Gautama, is a sacrificial fire. In this case speech is the fuel; breath, the smoke; the tongue, the flame; the eyes, the coals; the ear, the sparks.
2. In this fire the gods offer food. From this oblation arises semen.
1. Woman, verily, O Gautama, is a sacrificial fire. In this case the sexual organ is the fuel; when one invites, the smoke; the vulva, the flame; when one inserts, the coals; the sexual pleasure, the sparks.
2. In this fire the gods offer semen. From this oblation arises the fetus.
1. Thus indeed in the fifth oblation water comes to have a human voice.
After he has lain within for ten months, or for however long it is, as a fetus covered with membrane, then he is born.
2. When born, he lives for as long as is his length of life. When deceased, they carry him hence to the appointed place for the fire from whence indeed he came, from whence he arose.
1. So those who know this, and those too who worship in a forest with the thought that “Faith is austerity,” pass into the flame 1 ; 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; [2] from those months, into the year; from the year, into the sun; from the sun, into the moon; from the moon, into the lightning. There there is a Person ( purusa ) who is non-human ( a-mānava ). He leads them on to Brahma. This is the way leading to the gods. 1
3. But those who in the village reverence a belief in sacrifice, merit, and almsgiving—they pass into the smoke 2 ; from the smoke, into the night; from the night, into the latter half of the month; from the latter half of the month, into the six months during which the sun moves southward—these do not reach the year; [4] from those months, into the world of the fathers; from the world of the fathers, into space; from space, into the moon. That is King Soma. That is the food of the gods. The gods eat that.
5. After having remained in it as long as there is a residue [of their good works], then by that course by which they came they return again, just as they came, into space; from space, into wind. After having become wind, one becomes smoke. After having become smoke, he becomes mist.
6. After having become mist, he becomes cloud. After having become cloud, he rains down. They are born here as rice and barley, as herbs and trees, as sesame plants and beans. Thence, verily, indeed, it is difficult to emerge; for only if some one or other eats him as food and emits him as semen, does he develop further.
7. Accordingly, those who are of pleasant conduct here—the prospect is, indeed, that they will enter a pleasant womb, either the womb of a Brahman, or the womb of a Kshatriya, or the womb of a Vaiśya. But those who are of stinking conduct here—the prospect is, indeed, that they will enter a stinking womb, either the womb of a dog, or the womb of a swine, or the womb of an outcast ( caṇḍāla ).
8. But on neither of these ways are the small, continually returning creatures, 3 [those of whom it is said:] “Be born, and die”—theirs is a third state.
Thereby [it comes about that] yonder world is not filled up.
Therefore one should seek to guard himself. As to this there is the following verse:—
10. But he who knows these five fires thus, is not stained with evil, even though consorting with those people. ‘He becomes pure, clean, possessor of a pure world, who knows this—yea, he who knows this!’
1. Prācīnaśāla Aupamanyava, Satyayajña Paulushi, Indradyumna Bhāllaveya, Jana Śārkarākshya, and Buḍila Āśvatarāśvi—these great householders, greatly learned in sacred lore ( śrotriya ), having come together, pondered: ‘Who is our Ātman (Soul)? What is Brahma?’
2. Then they agreed among themselves: ‘Verily, Sirs, Uddālaka Āruṇi here studies exactly this Universal ( vaiśvānara ) Ātman (Soul). Come, let us go unto him.’
Then unto him they went.
3. Then he agreed with himself: ‘These great householders, greatly learned in sacred lore, will question me. I may not be able to answer them everything. Come! Let me direct them to another.’
4. Then he said to them: ‘Verily, Sirs, Aśvapati Kaikeya studies just this Universal Ātman (Soul). Come! Let us go unto him.’
Then unto him they went.
5. Then to them severally, when they arrived, he had proper attentions shown. He was indeed a man who, on rising, could say 2 :—
‘Verily, Sirs, I am about to have a sacrifice performed. As large a gift as I shall give to each priest, so large a gift will I give to you, Sirs. Remain, my Sirs.’
6. Then they said: ‘With whatever subject a person is concerned, of that indeed he should speak. You know just this Universal Ātman (Soul). Him indeed do you tell to us.’
7. Then he said to them: ‘On the morrow will I make reply.’ Then with fuel in their hands 1 in the morning they returned. Then, without having first received them as pupils, he spoke to them as follows:—
1. ‘Aupamanyava, whom do you reverence as the Ātman (Soul)?’
‘The heaven indeed, Sir, O King, said he.
‘The Universal Ātman (Soul) is, verily, that brightly shining one ( sutejas ) which you reverence as the Ātman (Soul). Therefore Soma is seen pressed out ( suta ) and continually pressed out in your family.
2. You eat food; you see what is pleasing. He eats food; he sees what is pleasing. There is eminence in sacred knowledge in the family of him who reverences the Universal Ātman (Soul) thus. That, however, is only the head of the Ātman (Soul),’ said he. ‘Your head would have fallen off, if you had not come unto me.’
1. Then he said to Satyayajña Paulushi: ‘Prācīnayogya! Whom do you reverence as the Ātman (Soul)?’
‘The sun indeed, Sir, O King,’ said he.
‘The Universal Ātman (Soul) is, verily, that manifold one which you reverence as the Ātman (Soul). Therefore much of all sorts is seen in your family, [2] [e.g.] a chariot drawn by a she-mule rolled up [before your door], a female slave, a gold necklace. You eat food; you see what is pleasing. He eats food; he sees what is pleasing. There is eminence in sacred knowledge in the family of him who reverences that Universal Ātman (Soul) thus. That, however, is only the eye of the Ātman (Soul),’ said he. ‘You would have become blind, if you had not come unto me.’
1. Then he said to Indradyumna Bhāllaveya: ‘Vaiyāghrapadya! Whom do you reverence as the Ātman (Soul)?’
‘The wind indeed, Sir, O King,’ said he.
‘The Universal Ātman (Soul) is, verily, that which possesses various paths, which you reverence as the Ātman (Soul). Therefore offerings come unto you in various ways; rows of chariots follow you in various ways.
2. You eat food; you see what is pleasing. He eats food; he sees what is pleasing. There is eminence in sacred knowledge in the family of him who reverences that Universal Ātman (Soul) thus.
That, however, is only the breath of the Ātman (Soul),’ said he. ‘Your breath would have departed, if you had not come unto me.’
1. Then he said to Jana: ‘Śārkarākshya! Whom do you reverence as the Ātman (Soul)?’
‘Space indeed, Sir, O King,’ said he.
‘The Universal Ātman (Soul) is, verily, that expanded one, which you reverence as the Ātman (Soul). Therefore you are expanded with offspring and wealth.
2. You eat food; you see what is pleasing. He eats food; he sees what is pleasing. There is eminence in sacred knowledge in the family of him who reverences that Universal Ātman (Soul) thus.
That, however, is only the body ( saṁdelia ) of the Ātman (Soul),’ said he. ‘Your body would have fallen to pieces, if you had not come unto me.’
1. Then he said to Buḍila Āśvatarāśvi: ‘Vaiyāghrapadya! Whom do you reverence as the Ātman (Soul)?’
‘Water indeed, Sir, O King,’ said he.
‘The Universal Ātman (Soul) is, verily, that wealth, which you reverence as the Ātman (Soul). Therefore you are wealthy and thriving.
2. You eat food; you see what is pleasing. He eats food; he sees what is pleasing. There is eminence in sacred knowledge in the family of him who reverences that Universal Ātman (Soul) thus.
That, however, is only the bladder of the Ātman (Soul),’ said he. ‘Your bladder would have burst, if you had not come unto me.’
1. Then he said to Uddālaka Āruṇi: ‘Gautama! Whom do you reverence as the Ātman (Soul)?’
‘The earth indeed, Sir, O King,’ said he.
‘The Universal Ātman (Soul) is, verily, that support, which you reverence as the Ātman (Soul). Therefore you are supported with offspring and cattle.
2. You eat food; you see what is pleasing. He eats food; he sees what is pleasing. There is eminence in sacred knowledge in the family of him who reverences that Universal Ātman (Soul) thus.
That, however, is only the feet of the Ātman (Soul),’ said he. ‘Your feet would have withered away, if you had not come unto me.’
1. Then he said to them: ‘Verily, indeed, you here eat food, knowing this Universal Ātman (Soul) as if something separate. He, however, who reverences this Universal Ātman (Soul) that is of the measure of the span 1 —thus, 2 [yet] is to be measured by thinking of oneself 3 —he eats food in all worlds, in all beings, in all selves.
2. The brightly shining [heaven] is indeed the head of that Universal Ātman (Soul). The manifold [sun] is his eye. That which possesses various paths [i. e. the wind] is his breath. The extended [space] is his body. Wealth [i. e. water] is indeed his bladder. The support [i. e. the earth] is indeed his feet. The sacrificial area is indeed his breast. The sacrificial grass is his hair. The Gārhapatya fire is his heart. The Anvāhāryapacana fire is his mind. The Āhavanīya fire is his mouth.
1. Therefore the first food which one may come to, should be offered. The first oblation which he would offer he should offer with “Hail to the Prāṇa breath!” The Prāṇa breath is satisfied.
2. The Prāṇa breath being satisfied, the eye is satisfied. The eye being satisfied, the sun is satisfied. The sun being satisfied, the heaven is satisfied. The heaven being satisfied, whatever the heaven and the sun rule over is satisfied. Along with the satisfaction thereof, he is satisfied with offspring, with cattle, with food, with the glow of health, and with eminence in sacred knowledge.
1. Then the second oblation which he would offer he should offer with “Hail to the Vyāna breath!” The Vyāna breath is satisfied.
2. The Vyāna breath being satisfied, the ear is satisfied. The ear being satisfied, the moon is satisfied. The moon being satisfied, the quarters of heaven are satisfied. The quarters of heaven being satisfied, whatever the moon and the quarters of heaven rule over is satisfied. Along with the satisfaction thereof, he is satisfied with offspring, with cattle, with food, with the glow of health, and with eminence in sacred knowledge.
1. Then the third offering which he would offer he should offer with “Hail to the Apāna breath!” The Apāna breath is satisfied.
2. The Apāna breath being satisfied, speech is satisfied. Speech being satisfied, fire is satisfied. Fire being satisfied, the earth is satisfied. The earth being satisfied, whatever the earth and fire rule over is satisfied. Along with the satisfaction thereof, he is satisfied with offspring, with cattle, with food, with the glow of health, and with eminence in sacred knowledge.
1. Then the fourth offering which he would offer he should offer with “Hail to the Samāna breath!” The Samāna breath is satisfied.
2. The Samāna breath being satisfied, the mind is satisfied. The mind being satisfied, the rain-god (Parjanya) is satisfied. The rain-god being satisfied, lightning is satisfied. Lightning being satisfied, whatever the rain-god and lightning rule over is satisfied. Along with the satisfaction thereof, he is satisfied with offspring, with cattle, with food, with the glow of health, and with eminence in sacred knowledge.
1. Then the fifth offering which he would offer he should offer with “Hail to the Udāna breath!” The Udāna breath is satisfied.
2. The Udāna breath being satisfied, wind is satisfied. 1 Wind being satisfied, space is satisfied. Space being satisfied, whatever wind and space rule over is satisfied. Along with the satisfaction thereof, he is satisfied with offspring, with cattle, with food, with the glow of health, and with eminence in sacred knowledge.
1. If one offers the Agnihotra (fire) sacrifice without knowing this—that would be just as if he were to remove the live coals and pour the offering on ashes.
2. But if one offers the Agnihotra sacrifice knowing it thus, his offering is made in all worlds, in all beings, in all selves.
3. So, as a rush-reed laid on a fire would be burned up, even so are burned up all the evils of him who offers the Agnihotra sacrifice knowing it thus.
4. And therefore, if one who knows this should offer the leavings even to an outcast ( caṇḍāla ), it would be offered in his Universal Ātman (Soul). As to this there is the following verse:—
1. Om ! Now, there was Śvetaketu Āruṇeya. To him his father said: ‘Live the life of a student of sacred knowledge. Verily, my dear, from our family there is no one unlearned [in the Vedas] ( an-ucya ), a Brahman by connection ( brahma-bandhu ) as it were.
2. He then, having become a pupil at the age of twelve, having studied all the Vedas, returned at the age of twenty-four, conceited, thinking himself learned, proud.
3. Then his father said to him: ‘Svetaketu, my dear, since now you are conceited, think yourself learned, and are proud, did you also ask for that teaching whereby what has not been heard of becomes heard of, what has not been thought of becomes thought of, what has not been understood becomes understood?’
4. ‘How, pray, Sir, is that teaching?’
(4) ‘Just as, my dear, by one piece of clay everything made of clay may be known—the modification is merely a verbal distinction, a name; the reality is just “clay”—
5. Just as, my dear, by one copper ornament everything made of copper may be known—the modification is merely a verbal distinction, a name; the reality is just “copper”—
6. Just as, my dear, by one nail-scissors everything made of iron may be known—the modification is merely a verbal distinction, a name; the reality is just “iron”—so, my dear, is that teaching.’
7. ‘Verily, those honored men did not know this; for, if they had known it, why would they not have told me? But do you, Sir, tell me it.’
‘So be it, my dear,’ said he.
1. ‘In the beginning, my dear, this world was just Being ( sat ), one only, without a second. To be sure, some people say 1 : “In the beginning this world was just Non-being ( a-sat ), one only, without a second; from that Non-being Being was produced.”
2. But verily, my dear, whence could this be?’ said he. ‘How from Non-being could Being be produced? On the contrary, my dear, in the beginning this world was just Being, one only, without a second.
3. It bethought itself: “Would that I were many! Let me procreate myself!” It emitted heat. That heat bethought itself: “Would that I were many! Let me procreate myself.” It emitted water. Therefore whenever a person grieves or perspires from the heat, then there is produced water [i.e. either tears or perspiration].
4. That water bethought itself: “Would that I were many! Let me procreate myself.” It emitted food. Therefore whenever it rains, then there is abundant food. So food for eating is produced just from water.
1. Now, of these beings here there are just three origins 2 : [there are beings] born from an egg, born from a living thing, born from a sprout.
2. That divinity [i.e. Being] bethought itself: “Come! Let me enter these three divinities [i.e. heat, water, and food] with this living Soul ( ātman ), and separate out name and form. 1
3. Let me make each one of them threefold.” That divinity entered into these three divinities with this living Soul, and separated out name and form.
4. It made each of them threefold.
Now, verily, my dear, understand from me how each of these three divinities becomes threefold.
1. Whatever red form fire has, is the form of heat; whatever white, the form of water; whatever dark, the form of food. The firehood has gone from fire: the modification is merely a verbal distinction, a name. The reality is just “the three forms.”
2. Whatever red form the sun has, is the form of heat; whatever white, the form of water; whatever dark, the form of food. The sunhood has gone from the sun: the modification is merely a verbal distinction, a name. The reality is just “the three forms.”
3. Whatever red form the moon has, is the form of heat; whatever white, the form of water; whatever dark, the form of food. The moonhood has gone from the moon: the modification is merely a verbal distinction, a name. The reality is just “the three forms.”
4. Whatever red form the lightning has, is the form of heat; whatever white, the form of water; whatever dark, the form of food. The lightninghood has gone from the lightning: the modification is merely a verbal distinction, a name. The reality is just “the three forms.”
5. Verily, it was just this that the great householders, greatly learned in sacred lore, knew when they said of old 2 : “No one now will bring up to us what has not been heard of, what has not been thought of, what has not been understood.” For from these [three forms] they knew [everything].
6. They knew that whatever appeared red was the form of heat. They knew that whatever appeared white was the form of water. They knew that whatever appeared dark was the form of food.
7. They knew that whatever appeared un-understood, is a combination of just these divinities.
Verily, my dear, understand from me how each of these three divinities, upon reaching man, becomes threefold.
1. Food, when eaten, becomes divided into three parts. That which is its coarsest constituent, becomes the feces; that which is medium, the flesh; that which is finest, the mind.
2. Water, when drunk, becomes divided into three parts. That which is its coarsest constituent, becomes the urine; that which is medium, the blood; that which is finest, the breath ( prāṇa ).
3. Heat, when eaten, becomes divided into three parts. That which is its coarsest constituent, becomes bone; that which is medium, the marrow; that which is finest, the voice.
4. For, my dear, the mind consists of food; the breath consists of water; the voice consists of heat.’
‘Do you, Sir, cause me to understand even more.’
‘So be it, my dear,’ said he.
1. ‘Of coagulated milk, my dear, when churned, that which is the finest essence all moves upward; it becomes butter.
2. Even so, verily, my dear, of food, when eaten, that which is the finest essence all moves upward; it becomes the mind.
3. Of water, my dear, when drunk, that which is the finest essence all moves upward; it becomes the breath.
4. Of heat, my dear, when eaten, that which is the finest essence all moves upward; it becomes the voice.
5. For, my dear, the mind consists of food; the breath consists of water; the voice consists of heat.’
‘Do you, Sir, cause me to understand even more.’
‘So be it, my dear,’ said he.
1. ‘A person, my dear, consists of sixteen parts. For fifteen days do not eat; drink water at will. Breath, which consists of water, will not be cut off from one who drinks water.’
2. Then for fifteen days he did not eat. So then he approached him, saying, ‘What shall I say, Sir?’
‘The Rig verses, my dear, the Yajus formulas, the Sāman chants.’
Then he said: ‘Verily, they do not come to me, Sir.’
3. To him he then said: ‘Just as, my dear, a single coal of the size of a fire-fly may be left over from a great kindled fire, but with it the fire would not thereafter burn much—so, my dear, of your sixteen parts a single sixteenth part may be left over, but with it you do not now apprehend the Vedas. (4) Eat; [4] then you will understand from me.’
(4) Then he ate. So then he approached him. Then whatsoever he asked him, he answered everything. (5) To him he then said:
5. ‘Just as, my dear, one may, by covering it with straw, make a single coal of the size of a fire-fly that has been left over from a great kindled fire blaze up, and with it the fire would thereafter burn much—[6] so, my dear, of your sixteen parts a single sixteenth part has been left over. After having been covered with food, it has blazed up. With it you now apprehend the Vedas; for, my dear, the mind consists of food, the breath consists of water, the voice consists of heat.’
Then he understood from him—yea, he understood.
1. Then Uddālaka Āruṇi said to Śvetaketu, his son: ‘Understand from me, my dear, the condition of sleep. When a person here sleeps ( svapiti ), as it is called, then, my dear, he has reached Being, he has gone to his own ( svam apīta ). Therefore they say of him “he sleeps”; for he has gone to his own.
2. As a bird fastened with a string, after flying in this direction and in that without finding an abode elsewhere, rests down just upon its fastening—even so, my dear, the mind, after flying in this direction and in that without finding an abode elsewhere, rests down just upon breath; for the mind, my dear, has breath as its fastening.
3. Understand from me, my dear, hunger ( aśanā ) and thirst. When a person here is hungry ( aśiśiṣati ), as it is called, just water is leading off ( nayanti ) that which has been eaten ( √aś ). So, as they speak of “a leader-of-cows” ( go-nāya ), “a leader-of-horses” ( aśva-nāya ), “a leader-of-men” ( puruṣa-nāya ), so they speak of water as “a leader-of-food” ( aśa-nāya, hunger).
On this point, my dear, understand that this [body] is a sprout which has sprung up. It will not be without a root.
4. What else could its root be than food? Even so, my dear, with food for a sprout, look for water as the root. With water, my dear, as a sprout, look for heat as the root. With heat, my dear, as a sprout, look for Being as the root. All creatures here, my dear, have Being as their root, have Being as their home, have Being as their support.
5. Now, when a person here is thirsty, as it is called, just heat is leading off that which has been drunk. So, as they speak of “a leader-of-cows” ( go-nāya ), “a leader-of-horses” ( aśva-nāya ), “a leader-of-men” ( puruṣa-nāya ), so one speaks of heat as “a leader-of-water” ( uda-nyā, thirst).
On this point, my dear, understand that this [body] is a sprout which has sprung up. It will not be without a root.
6. Where else could its root be than in water? With water, my dear, as a sprout, look for heat as the root. With heat, my dear, as a sprout, look for Being as the root. All creatures here, my dear, have Being as their root, have Being as their abode, have Being as their support.
But how, verily, my dear, each of these three divinities, upon reaching man, becomes threefold, has previously 1 been said.
When a person here is deceasing, my dear, his voice goes into his mind; his mind, into his breath; his breath, into heat; the heat, into the highest divinity. (7) That which is the finest essence—[7] this whole world has that as its soul. That is Reality ( satya ). That is Ātman (Soul). That art thou, Śvetaketu.’ 1
‘Do you, Sir, cause me to understand even more.’
‘So be it, my dear,’ said he.
1. ‘As the bees, my dear, prepare honey by collecting the essences of different trees and reducing the essence to a unity, [2] as they are not able to discriminate “I am the essence of this tree,” “I am the essence of that tree”—even so, indeed, my dear, all creatures here, though they reach Being, 2 know not “We have reached Being.”
3. Whatever they are in this world, whether tiger, or lion, or wolf, or boar, or worm, or fly, or gnat, or mosquito, that they become.
4. That which is the finest essence—this whole world has that as its soul. That is Reality. That is Ātman (Soul). That art thou, Śvetaketu.’
‘Do you, Sir, cause me to understand even more.’
‘So be it, my dear,’ said he.
1. ‘These rivers, my dear, flow, the eastern toward the east, the western toward the west. They go just from the ocean to the ocean. They become the ocean itself. As there they know not “I am this one,” “I am that one”—[2] even so, indeed, my dear, all creatures here, though they have come forth from Being, know not “We have come forth from Being.” Whatever they are in this world, whether tiger, or lion, or wolf, or boar, or worm, or fly, or gnat, or mosquito, that they become.
3. That which is the finest essence—this whole world has that as its soul. That is Reality. That is Ātman (Soul). That art thou, Śvetaketu.’
‘Do you, Sir, cause me to understand even more.’
‘So be it, my dear,’ said he.
1. ‘Of this great tree, my dear, if some one should strike at the root, it would bleed, but still live. If some one should strike at its middle, it would bleed, but still live. If some one should strike at its top, it would bleed, but still live. Being pervaded by Ātman (Soul), it continues to stand, eagerly drinking in moisture and rejoicing.
2. If the life leaves one branch of it, then it dries up. It leaves a second; then that dries up. It leaves a third; then that dries up. It leaves the whole; the whole dries up. Even so, indeed, my dear, understand,’ said he.
3. ‘Verily, indeed, when life has left it, this body dies. The life does not die.
That which is the finest essence—this whole world has that as its soul. That is Reality. That is Ātman (Soul). That art thou, Śvetaketu.’
‘Do you, Sir, cause me to understand even more.’
‘So be it, my dear,’ said he.
1. ‘Bring hither a fig from there.’
‘Here it is, Sir.’
‘Divide it.’
‘It is divided, Sir.’
‘What do you see there?’
‘These rather ( iva ) fine seeds, Sir.’
‘Of these, please ( aṅga ), divide one.’
‘It is divided, Sir.’
‘What do you see there?’
‘Nothing at all, Sir.’
2. Then he said to him: ‘Verily, my dear, that finest essence which you do not perceive—verily, my dear, from that finest essence this great Nyagrodha (sacred fig) tree thus 1 arises.
3. Believe me, my dear,’ said he, (3) ‘that which is the finest essence—this whole world has that as its soul. That is Reality. That is Ātman (Soul). That art thou, Śvetaketu.’
‘Do you, Sir, cause me to understand even more.’
‘So be it, my dear,’ said he.
1. ‘Place this salt in the water. In the morning come unto me.’
Then he did so.
Then he said to him: ‘That salt you placed in the water last evening—please, bring it hither.’
Then he grasped for it, but did not find it, as it was completely dissolved.
2. ‘Please, take a sip of it from this end,’ said he. ‘How is it?’
‘Salt.’
‘Take a sip from the middle,’ said he. ‘How is it?’
‘Salt.’
‘Take a sip from that end,’ said he. ‘How is it?’
‘Salt.’
‘Set it aside. 2 Then come unto me.’
He did so, saying, ‘It is always the same.’
Then he said to him: ‘Verily, indeed, my dear, you do not perceive Being here. Verily, indeed, it is here.
3. That which is the finest essence—this whole world has that as its soul. That is Reality. That is Ātman (Soul). That art thou, Śvetaketu.’
‘Do you, Sir, cause me to understand even more.’
‘So be it, my dear,’ said he.
1. ‘Just as, my dear, one might lead away from the Gandhāras a person with his eyes bandaged, and then abandon him in an uninhabited place; as there he might be blown forth either to the east, to the north, or to the south, since he had been led off with his eyes bandaged and deserted with his eyes bandaged; [2] as, if one released his bandage and told him, “In that direction are the Gandhāras; go in that direction!” he would, if he were a sensible man, by asking [his way] from village to village, and being informed, arrive home at the Gandhāras—even so here on earth one who has a teacher knows: “I belong here only so long as I shall not be released [from the body]. Then I shall arrive home.”
3. That which is the finest essence—this whole world has that as its soul. That is Reality. That is Ātman (Soul). That art thou, Śvetaketu.’
‘Do you, Sir, cause me to understand even more.’
‘So be it, my dear,’ said he.
1. ‘Also, my dear, around a [deathly] sick person his kinsmen gather, and ask, “Do you know me?” “Do you know me?” So long as his voice does not go into his mind, his mind into his breath, his breath into heat, the heat into the highest divinity—so long he knows.
2. Then when his voice goes into his mind, his mind into his breath, his breath into heat, the heat into the highest divinity 1 —then he knows not.
3. That which is the finest essence—this whole world has that as its soul. That is Reality. That is Ātman (Soul). That art thou, Śvetaketu.’
‘Do you, Sir, cause me to understand even more.’
‘So be it, my dear,’ said he.
1. ‘And also, my dear, they lead up a man seized by the hand, and call: “He has stolen! He has committed a theft! Heat the ax for him!” If he is the doer of the deed, thereupon he makes himself ( ātmānam ) untrue. Speaking untruth, he covers himself with untruth. He seizes hold of the heated ax, and is burned. Then he is slain.
2. But if he is not the doer of the deed, thereupon he makes himself true. Speaking truth, he covers himself with truth. He seizes hold of the heated ax, and is not burned. Then he is released.
3. As in this case he would not be burned [because of the truth], so this whole world has that [truth] as its soul. That is Reality. That is Ātman (Soul). That art thou, Śvetaketu.’
Then he understood it from him—yea, he understood.
1. Om ! ‘Teach me, Sir!’ 1 —with these words Nārada came to Sanatkumāra.
To him he then said: ‘Come to me with what you know. Then I will tell you still further.’
2. Then he said to him: ‘Sir, I know the Rig-Veda, the Yajur-Veda, the Sāma-Veda, the Atharva-Veda as the fourth, Legend and Ancient Lore ( itihāsa-purāṇa ) as the fifth, the Veda of the Vedas [i.e. Grammar], Rites for the Manes, Mathematics, Augury ( daiva ), Chronology, Logic, Polity, the Science of the Gods ( deva-vidyā ), the Science of Sacred Knowledge ( brahma-vidyā ), Demonology ( bhūta-vidyā ), Military Science ( kṣatra-vidyā ), Astrology ( nakṣatra-vidyā ), the Science of Snake-charming, and the Fine Arts ( sarpa-devajana-vidyā ). 1 This, Sir, I know.
3. Such a one am I, Sir, knowing the sacred sayings ( mantra-vid ), but not knowing the Soul (Ātman). It has been heard by me from those who are like you, Sir, that he who knows the Soul (Ātman) crosses over sorrow. Such a sorrowing one am I, Sir. Do you, Sir, cause me, who am such a one, to cross over to the other side of sorrow.’
To him he then said: ‘Verily, whatever you have here learned, verily, that is mere name ( nāman ).
4. Verily, a Name are the Rig-Veda, the Yajur-Veda, the Sāma-Veda, the Atharva-Veda as the fourth, Legend and Ancient Lore ( itihāsa-purāṇa ) as the fifth, the Veda of the Vedas [i.e. Grammar], Rites for the Manes, Mathematics, Augury ( daiva ), Chronology, Logic, Polity, the Science of the Gods ( deva-vidyā ), the Science of Sacred Knowledge ( brahma-vidyā ), Demonology ( bhūta-vidyā ), Military Science ( kṣatra-vidyā ), Astrology ( nakṣatra-vidyā ), the Science of Snake-charming, and the Fine Arts ( sarpa-devajana-vidyā ). This is mere Name. Reverence Name.
5. He who reverences Name as Brahma—as far as Name goes, so far he has unlimited freedom, he who reverences Name as Brahma.’
1. ‘Speech ( vāc ), assuredly, is more than Name. Speech, verily, makes known the Rig-Veda, the Yajur-Veda, the Sāma-Veda, the Atharva-Veda as the fourth, Legend and Ancient Lore as the fifth, the Veda of the Vedas [i.e. Grammar], Rites for the Manes, Mathematics, Augury, Chronology, Logic, Polity, the Science of the Gods, the Science of Sacred Knowledge, Demonology, Military Science, Astrology, the Science of Snake-charming, and the Fine Arts, as well as heaven and earth, wind and space, water and heat, gods and men, beasts and birds, grass and trees, animals together with worms, flies, and ants, right and wrong, true and false, good and bad, pleasant and unpleasant. Verily, if there were no speech, neither right nor wrong would be known, neither true nor false, neither good nor bad, neither pleasant nor unpleasant. Speech, indeed, makes all this known. Reverence Speech.
2. He who reverences Speech as Brahma—as far as Speech goes, so far he has unlimited freedom, he who reverences Speech as Brahma.’
1. ‘Mind ( manas ), assuredly, is more than Speech. Verily, as the closed hand compasses two acorns, or two kola-berries, or two dice-nuts, so Mind compasses both Speech and Name. When through Mind one has in mind “I wish to learn the sacred sayings ( mantra ),” then he learns them; “I wish to perform sacred works ( karma ),” then he performs them; “I would desire sons and cattle,” then he desires them; “I would desire this world and the yonder,” then he desires them. Truly the self ( ātman ) is Mind. Truly, the world ( loka ) is Mind. Truly, Brahma is Mind.
2. He who reverences Mind as Brahma—as far as Mind goes, so far he has unlimited freedom, he who reverences Mind as Brahma.’
1. ‘Conception ( saṁkalpa ), assuredly, is more than Mind. Verily, when one forms a Conception, then he has in Mind, then he utters Speech, and he utters it in Name. The sacred sayings ( mantra ) are included in Name; and sacred works in the sacred sayings.
2. Verily, these have Conception as their union-point, have Conception as their soul, are established on Conception. Heaven and earth were formed through Conception. Wind and space were formed through Conception. Water and heat were formed through Conception. Through their having been formed, rain becomes formed. Through rain having been formed, food becomes formed. Through food having been formed, living creatures ( prāṇa ) become formed. Through living creatures having been formed, sacred sayings ( mantra ) become formed. Through sacred sayings having been formed, sacred works ( karma ) become [per]formed. Through sacred works having been [per]formed, the world becomes formed. Through the world having been formed, everything becomes formed. Such is Conception. Reverence Conception.
3. He who reverences Conception as Brahma—he, verily, attains the Conception-worlds; himself being enduring, the enduring worlds; himself established, the established worlds; himself unwavering, the unwavering worlds. As far as Conception goes, so far he has unlimited freedom, he who reverences Conception as Brahma.’
1. ‘Thought ( citta ), assuredly, is more than Conception. Verily, when one thinks, then he forms a conception, then he has in Mind, then he utters Speech, and he utters it in Name. The sacred sayings ( mantra ) are included in Name; and sacred works in the sacred sayings.
2. Verily, these things have Thought as their union-point, have Thought as their soul, are established on Thought. Therefore, even if one who knows much is without Thought, people say of him: “He is not anybody, whatever he knows! Verily, if he did know, he would not be so without Thought!” On the other hand, if one who knows little possesses Thought, people are desirous of listening to him. Truly, indeed, Thought is the union-point, Thought is the soul ( ātman ), Thought is the support of these things. Reverence Thought.
3. He who reverences Thought as Brahma—he, verily, attains the Thought-worlds; himself being enduring, the enduring worlds; himself being established, the established worlds; himself being unwavering, the unwavering worlds. As far as Thought goes, so far he has unlimited freedom, he who reverences Thought as Brahma.’
1. ‘Meditation ( dhyāna ), assuredly, is more than Thought. The earth meditates, as it were ( iva ). The atmosphere meditates, as it were. The heaven meditates, as it were. Water meditates, as it were. Mountains meditate, as it were. Gods and men meditate, as it were. Therefore whoever among men here attain greatness—they have, as it were, a part of the reward of meditation. Now, those who are small are quarrelers, tale-bearers, slanderers. But those who are superior—they have, as it were, a part of the reward of Meditation. Reverence Meditation.
2. He who reverences Meditation as Brahma—as far as Meditation goes, so far he has unlimited freedom, he who reverences Meditation as Brahma.’
1. ‘Understanding ( vijñāna ), assuredly, is more than Meditation. Verily, by Understanding one understands the Rig-Veda, the Yajur-Veda, the Sāma-Veda, the Atharva-Veda as the fourth, Legend and Ancient Lore ( itihāsa-purāṇa ) as the fifth, the Veda of the Vedas [i.e. Grammar], Rites for the Manes, Mathematics, Augury ( daiva ), Chronology, Logic, Polity, the Science of the Gods ( deva-vidyā ), the Science of Sacred Knowledge ( brahma-vidyā ), Demonology ( bhūta-vidyā ), Military Science ( kṣatra-vidyā ), Astrology ( nakṣatra-vidyā ), the Science of Snake-charming, and the Fine Arts ( sarpa-devajana-vidyā ), as well as heaven and earth, wind and space, water and heat, gods and men, beasts and birds, grass and trees, animals together with worms, flies, and ants, right and wrong, true and false, good and bad, pleasant and unpleasant, food and drink, this world and the yonder—all this one understands just with Understanding. Reverence Understanding.
2. He who reverences Understanding as Brahma—he, verily, attains the worlds of Understanding ( vijñāna ) and of Knowledge ( jñāna ). As far as Understanding goes, so far he has unlimited freedom, he who reverences Understanding as Brahma.’
1. ‘Strength ( bala ), assuredly, is more than Understanding. Indeed, one man of Strength causes a hundred men of Understanding to tremble. When one is becoming strong, he becomes a rising man. Rising, he becomes an attendant. Attending, he becomes attached as a pupil. Attached as a pupil, he becomes a seer, he becomes a hearer, he becomes a thinker, he becomes a perceiver, he becomes a doer, he becomes an understander. By Strength, verily, the earth stands; by Strength, the atmosphere; by Strength, the sky; by Strength, the mountains; by Strength, gods and men; by Strength, beasts and birds, grass and trees, animals together with worms, flies, and ants. By Strength the world stands. Reverence Strength.
2. He who reverences Strength as Brahma—as far as Strength goes, so far he has unlimited freedom, he who reverences Strength as Brahma.’
1. ‘Food ( anna ), assuredly, is more than Strength. Therefore, if one should not eat for ten days, 1 even though he might live, yet verily he becomes a non-seer, a non-hearer, a non-thinker, a non-perceiver, a non-doer, a non-understander. But on the entrance of food he becomes a seer, he becomes a hearer, he becomes a thinker, he becomes a perceiver, he becomes a doer, he becomes an understander. Reverence Food.
2. He who reverences Food as Brahma—he, verily, attains the worlds of Food and Drink. As far as Food goes, so far he has unlimited freedom, he who reverences Food as Brahma.’
1. ‘Water ( āpas ), verily, is more than Food. Therefore, when there is not a good rain, living creatures ( prāṇa ) sicken with the thought, “Food will become scarce.” But when there is a good rain, living creatures become happy with the thought, “Food will become abundant.” It is just Water solidified that is this earth, that is the atmosphere, that is the sky, that is gods and men, beasts and birds, grass and trees, animals together with worms, flies, and ants; all these are just Water solidified. Reverence Water.
2. He who reverences Water ( āpas ) as Brahma obtains ( āpnoti ) all his desires and becomes satisfied. As far as Water goes, so far he has unlimited freedom, he who reverences Water as Brahma.’
1. ‘Heat ( tejas ), verily, is more than Water. That, verily, seizes hold of the wind, and heats the ether ( ākāśa ). Then people say: “It is hot! It is burning hot! Surely it will rain!” Heat indeed first indicates this, and then lets out water. So, with lightnings darting up and across the sky, thunders roll. Therefore people say: “It lightens! It thunders! Surely it will rain!” Heat indeed first indicates this, and then lets out water. Reverence Heat.
2. He who reverences Heat as Brahma—he, verily, being glowing, attains glowing, shining worlds freed from darkness. As far as Heat goes, so far he has unlimited Freedom, he who reverences Heat as Brahma.’
‘Is there, Sir, more than Heat?’
‘There is, assuredly, more than Heat.’
‘Do you, Sir, tell me it.’
1. ‘Space ( ākāśa ), assuredly, is more than Heat. In Space, verily, are both sun and moon, lightning, stars and fire. Through Space one calls out; through Space one hears; through Space one answers. In Space one enjoys himself; in Space one does not enjoy himself. In Space one is born; unto Space one is born. Reverence Space.
2. He who reverences Space as Brahma—he, verily, attains spacious, gleaming, unconfined, wide-extending worlds. As far as Space goes, so far he has unlimited freedom, he who reverences Space as Brahma.’
‘Is there, Sir, more than Space?’
‘There is, assuredly, more than Space.’
‘Do you, Sir, tell me it.’
1. ‘Memory ( smara ), verily, is more than Space. Therefore, even if many not possessing Memory should be assembled, indeed they would not hear any one at all, they would not think, they would not understand. But assuredly, if they should remember, then they would hear, then they would think, then they would understand. Through Memory, assuredly, one discerns his children; through Memory, his cattle. Reverence Memory.
2. He who reverences Memory as Brahma—as far as Memory goes, so far he has unlimited freedom, he who reverences Memory as Brahma.’
‘Is there, Sir, more than Memory?’
‘There is, assuredly, more than Memory.’
‘Do you, Sir, tell me it.’
1. ‘Hope ( āśā ), assuredly, is more than Memory. When kindled by Hope, verily, Memory learns the sacred sayings ( mantra ); [kindled by Hope] one performs sacred works ( karma ), longs for sons and cattle, for this world and the yonder. Reverence Hope.
2. He who reverences Hope as Brahma—through Hope all his desires prosper, his wishes are not unavailing. As far as Hope goes, so far he has unlimited freedom, he who reverences Hope as Brahma.’
‘Is there, Sir, more than Hope?’
‘There is, assuredly, more than Hope.’
‘Do you, Sir, tell me it.’
1. ‘Life ( prāṇa, breath), verily, is more than Hope. Just as, verily, the spokes are fastened in the hub, so on this vital breath everything is fastened. Life ( prāṇa ) goes on with vital breath ( prāṇa ). Vital breath ( prāṇa ) gives life ( prāṇa ); it gives [life] to a living creature ( prāṇa ). One’s father is vital breath; one’s mother, vital breath; one’s brother, vital breath; one’s sister, vital breath; one’s teacher ( ācārya ), vital breath; a Brahman is vital breath.
2. If one answers harshly, as it were ( iva ), a father or mother, or brother, or sister, or teacher, or a Brahman, people say to him: “Shame on you! Verily, you are a slayer of your father! Verily, you are a slayer of your mother! Verily, you are a slayer of your brother! Verily, you are a slayer of your sister! Verily, you are a slayer of your teacher! Verily, you are a slayer of a Brahman!”
3. But if, when the vital breath has departed from them, one should even shove them with a poker and burn up every bit of them, 1 people would not say to him: “You are a slayer of your father,” nor “You are a slayer of your mother,” nor “You are a slayer of your brother,” nor “You are a slayer of your sister,” nor “You are a slayer of your teacher,” nor “You are a slayer of a Brahman.”
4. For indeed, vital breath ( prāṇa ) is all these things. Verily, he who sees this, thinks this, understands this, becomes a superior speaker. Even if people should say to him “You are a superior speaker,” he should say “I am a superior speaker.” He should not deny it.
1. But he, verily, speaks superiorly who speaks superiorly with Truth ( satya ).’
‘Then I, Sir, would speak superiorly with Truth.’
‘But one must desire to understand the Truth.’
‘Sir, I desire to understand the Truth.’
1. ‘Verily, when one understands, then he speaks the Truth. One who does not understand, does not speak the Truth. Only he who understands speaks the Truth. But one must desire to understand Understanding ( vijñāna ).’
‘Sir, I desire to understand Understanding.’
1. ‘Verily, when one thinks, then he understands. Without thinking one does not understand. Only after having thought does one understand. But one must desire to understand Thought ( mati ).’
‘Sir, I desire to understand Thought.’
1. ‘Verily, when one has Faith, then he thinks. One who has not Faith does not think. Only he who has Faith thinks. But one must desire to understand Faith ( śraddhā ).’
‘Sir, I desire to understand Faith.’
1. ‘Verily, when one grows forth, then he has Faith. One who does not grow forth does not have faith. Only he who grows forth ( niḥ + √sthā ) has faith. But one must desire to understand the Growing Forth ( niḥ-ṣṭhā ).’
‘Sir, I desire to understand the Growing Forth.’
1. ‘Verily, when one is active, then he grows forth. Without being active one does not grow forth. Only by activity does one grow forth. But one must desire to understand Activity ( kṛti ).’
‘Sir, I desire to understand Activity.’
1. ‘Verily, when one gets Pleasure for himself, then he is active. Without getting Pleasure one is not active. Only by getting Pleasure is one active. But one must desire to understand Pleasure ( sukha ).’
‘Sir, I desire to understand Pleasure.’
1. ‘Verily, a Plenum is the same as Pleasure. There is no Pleasure in the small. Only a Plenum is Pleasure. But one must desire to understand the Plenum ( bhūman ).’
‘Sir, I desire to understand the Plenum.’
1. ‘Where one sees nothing else, hears nothing else, understands nothing else—that is a Plenum. But where one sees something else—that is the small. Verily, the Plenum is the same as the immortal; but the small is the same as the mortal.’
‘That Plenum, Sir—on what is it established?’
‘On its own greatness—unless, indeed, not on greatness at all.
Here on earth people call cows and horses, elephants and gold, slaves and wives, fields and abodes “greatness.” I do not speak thus; I do not speak thus,’ said he; ‘for [in that case] one thing is established upon another.
1. That [Plenum], indeed, is below. It is above. It is to the west. It is to the east. It is to the south. It is to the north. It, indeed, is this whole world.—
Now next the instruction with regard to the Ego ( ahaṁkārādeśa ).—
‘I, indeed, am below. I am above. I am to the west. I am to the east. I am to the south. I am to the north. I, indeed, am this whole world.’—
2. Now next the instruction with regard to the soul ( ātmādeśa ).—
‘The Soul (Ātman), indeed, is below. The Soul is above. The Soul is to the west. The Soul is to the east. The Soul is to the south. The Soul is to the north. The Soul, indeed, is this whole world.
Verily, he who sees this, who thinks this, who understands this, who has pleasure in the Soul, who has delight in the Soul, who has intercourse with the Soul, who has bliss in the Soul—he is autonomous ( sva-rāj ); he has unlimited freedom in all worlds. But they who know otherwise than this, are heteronomous ( anya-rājan ); they have perishable worlds; in all worlds they have no freedom.
1. Verily, for him who sees this, who thinks this, who understands this, Vital Breath ( prāṇa ) arises from the Soul (Ātman); Hope, from the Soul; Memory, from the Soul; Space ( ākāśa ), from the Soul; Heat, from the Soul; Water, from the Soul; appearance and disappearance, from the Soul; Food, from the Soul; Strength, from the Soul; Understanding, from the Soul; Meditation, from the Soul; Thought, from the Soul; Conception, from the Soul; Mind, from the Soul; Speech, from the Soul; Name, from the Soul; sacred sayings ( mantra ), from the Soul; sacred works ( karma ), from the Soul; indeed this whole world, from the Soul.’
2. As to this there is the following verse:—
That [Soul] is onefold, is threefold, fivefold, sevenfold, and also ninefold;
In pure nourishment ( āhāra-śuddhi ) there is a pure nature ( sattva-śuddhi ). In a pure nature the traditional doctrines ( smṛti ) become firmly fixed. In acquiring the traditional doctrines there is release from all knots [of the heart]. To such a one 2 who has his stains wiped away the blessed Sanatkumāra shows the further shore of darkness. People call him Skanda 3 —yea, they call him Skanda.
1. Om ! [The teacher should say:] ‘Now, what is here in this city of Brahma, 4 is an abode, a small lotus-flower. 5 Within that is a small space. What is within that, should be searched out; that, assuredly, is what one should desire to understand.’
2. If they [i.e. the pupils] should say to him: ‘This abode, the small lotus-flower that is here in this city of Brahma, and the small space within that—what is there there which should be searched out, which assuredly one should desire to understand?’ [3] he should say: ‘As far, verily, as this world-space ( ayam ākāśa ) extends, so far extends the space within the heart. Within it, indeed, are contained both heaven and earth, both fire and wind, both sun and moon, lightning and the stars, both what one possesses here and what one does not possess; everything here is contained within it.’
4. If they should say to him: ‘If within this city of Brahma is contained everything here, all beings as well as all desires, when old age overtakes it or it perishes, what is left over therefrom?’ [5] he should say: ‘That does not grow old with one’s old age; it is not slain with one’s murder. That 1 is the real city of Brahma. In it desires are contained. That is the Soul (Ātman), free from evil, ageless, deathless, sorrowless, hungerless, thirstless, whose desire is the Real, whose conception is the Real.
For, just as here on earth human beings follow along in subjection to command; of whatever object they are desirous, whether a realm or a part of a field, upon that they live dependent 2 —
6. As here on earth the world which is won by work ( karmajita loka ) becomes destroyed, even so there the world which is won by merit ( puṇya-jita loka ) becomes destroyed.
Those who go hence without here having found the Soul (Ātman) and those real desires ( satya kāma )—for them in all the worlds there is no freedom. But those who go hence having found here the Soul and those real desires—for them in all worlds there is freedom.
1. If he becomes desirous of the world of fathers, merely out of his conception ( saṁkalpa ) fathers arise. Possessed of that world of fathers, he is happy.
2. So, if he becomes desirous of the world of mothers, merely out of his conception mothers arise. Possessed of that world of mothers, he is happy.
3. So, if he becomes desirous of the world of brothers, merely out of his conception brothers arise. Possessed of that world of brothers, he is happy.
4. So, if he becomes desirous of the world of sisters, merely out of his conception sisters arise. Possessed of that world of sisters, he is happy.
5. So, if he becomes desirous of the world of friends, merely out of his conception friends arise. Possessed of that world of friends, he is happy.
6. So, if he becomes desirous of the world of perfume and garlands, merely out of his conception perfume and garlands arise. Possessed of that world of perfume and garlands, he is happy.
7. So, if he becomes desirous of the world of food and drink, merely out of his conception food and drink arise. Possessed of that world of food and drink, he is happy.
8. So, if he becomes desirous of the world of song and music, merely out of his conception song and music arise. Possessed of that world of song and music, he is happy.
9. So, if he becomes desirous of the world of women, merely out of his conception women arise. Possessed of that world of women, he is happy.
10. Of whatever object he becomes desirous, whatever desire he desires, merely out of his conception it arises. Possessed of it, he is happy.
1. These same are real desires ( satya kāma ) with a covering of what is false. Although they are real, there is a covering that is false.
For truly, whoever of one’s [fellows] departs hence, one does not get him [back] to look at here.
2. But those of one’s [fellows] who are alive there, and those who have departed, and whatever else one desires but does not get—all this one finds by going in there [i.e. in the Soul]; for there, truly, are those real desires of his which have a covering of what is false.
So, just as those who do not know the spot might go over a hid treasure of gold again and again, but not find it, even so all creatures here go day by day to that Brahma-world ( brahma-loka ) [in deep sleep], but do not find it; for truly they are carried astray by what is false.
3. Verily, this Soul (Ātman) is in the heart. The etymological explanation ( nirukta ) thereof is this: This one is in the heart ( hṛdy ayam ); therefore it is the heart ( hṛdayam ). Day by day, verily, he who knows this goes to the heavenly world ( svarga loka ).
4. Now, that serene one 1 who, rising up out of this body, reaches the highest light and appears with his own form—he is the Soul (Ātman),’ said he [i.e. the teacher]. ‘That is the immortal, the fearless. That is Brahma.’
Verily, the name of that Brahma is the Real ( satyam ).
5. Verily, these are the three syllables: sat-ti-yam. 2 The sat (Being)—that is the immortal. The ti —that is the mortal. 3 Now the yam —with that one holds the two together. Because with it one holds ( √yam ) the two together, therefore it is yam. Day by day, verily, he who knows this goes to the heavenly world.
1. Now, the Soul (Ātman) is the bridge [or, dam], the separation for keeping these worlds apart. Over that bridge [or, dam] there cross neither day, nor night, nor old age, nor death, nor sorrow, nor well-doing, nor evil-doing.
2. All evils turn back therefrom, for that Brahma-world is freed from evil. (2) Therefore, verily, upon crossing that bridge, if one is blind, he becomes no longer blind; if he is sick, he becomes no longer sick. Therefore, verily, upon crossing that bridge, the night appears even as the day, for that Brahma-world is ever illumined.
3. But only they who find that Brahma-world through the chaste life of a student of sacred knowledge ( brahmacarya )—only they possess that Brahma-world. In all worlds they possess unlimited freedom.
1. Now, what people call ‘sacrifice’ ( yajña ) is really the chaste life of a student of sacred knowledge ( brahmacarya ), for only through the chaste life of a student of sacred knowledge does he who is a knower ( ya jñātṛ ) find that [world].
Now, what people call ‘what has been sacrificed’ ( iṣṭam ) is really the chaste life of a student of sacred knowledge, for only after having searched ( iṣṭvā ) with the chaste life of a student of sacred knowledge does one find the Soul (Ātman).
2. Now, what people call ‘the protracted sacrifice’ ( sattrāyaṇa ) is really the chaste life of a student of sacred knowledge, for only through the chaste life of a student of sacred knowledge does one find the protection ( trāṇa ) of the real ( sat ) Soul (Ātman).
Now, what people call ‘silent asceticism’ ( mauna ) is really the chaste life of a student of sacred knowledge, for only in finding the Soul through the chaste life of a student of sacred knowledge does one [really] think ( manute ).
3. Now, what people call ‘a course of fasting’ ( an-āśakāyana 1 ) is really the chaste life of a student of sacred knowledge, for the Soul (Ātman) which one finds through the chaste life of a student of sacred knowledge perishes not ( na naśyati ).
Now, what people call ‘betaking oneself to hermit life in the forest’ ( araṇyāyana ) is really the chaste life of a student of sacred knowledge. Verily, the two seas in the Brahma-world, in the third heaven from here, are Ara and Ṇya. There is the lake Airaṁmadīya (‘Affording Refreshment and Ecstasy’); there, the fig-tree Somasavana (‘the Soma-yielding’); there, Brahma’s citadel, Aparājitā (‘the Unconquered’), the golden hall of the Lord ( prabhu ).
4. But only they who find those two seas, Ara and Ṇya, in the Brahma-world through the chaste life of a student of sacred knowledge—only they possess that Brahma-world. In all the worlds they possess unlimited freedom.
1. Now, as for these arteries of the heart—they arise from the finest essence, which is reddish brown, white, blue, yellow, and red: so it is said. Verily, yonder sun is reddish brown; it is white; it is blue; it is yellow; it is red.
2. Now, as a great extending highway goes to two villages, this one and the yonder, even so these rays of the sun go to two worlds, this one and the yonder. They extend from yonder sun, and creep into these arteries. They extend from these arteries, and creep into yonder sun.
3. Now, when one is thus sound asleep, composed, serene, he knows no dream; then he has crept into these arteries; so no evil touches him, for then he has reached the Bright Power ( tejas ).
4. Now, when one thus becomes reduced to weakness, those sitting around say: ‘Do you know me?’ ‘Do you know me?’ As long as he has not departed from this body, he knows them.
5. But when he thus departs from this body, then he ascends upward with these very rays of the sun. With the thought of Om, verily, he passes up. As quickly as one could direct his mind to it, he comes to the sun. That, verily, indeed, is the world-door, an entrance for knowers, a stopping for non-knowers.
6. As to this there is the following verse:—
1. ‘The Self (Ātman), which is free from evil, ageless, deathless, sorrowless, hungerless, thirstless, whose desire is the Real, whose conception is the Real—He should be searched out, Him one should desire to understand. He obtains all worlds and all desires who has found out and who understands that Self.’—Thus spake Prajāpati.
2. Then both the gods and the devils ( deva-asura ) heard it. Then they said: ‘Come! Let us search out that Self, the Self by searching out whom one obtains all worlds and all desires!’
Then Indra from among the gods went forth unto him, and Virocana from among the devils. Then, without communicating with each other, the two came into the presence of Prajāpati, fuel in hand. 1
3. Then for thirty-two years the two lived the chaste life of a student of sacred knowledge ( brahmacarya ).
Then Prajāpati said to the two: ‘Desiring what have you been living?’
Then the two said: ‘ “The Self (Ātman), which is free from evil, ageless, deathless, sorrowless, hungerless, thirstless, whose desire is the Real, whose conception is the Real—He should be searched out, Him one should desire to understand. He obtains all worlds and all desires who has found out and who understands that Self.”—Such do people declare to be your words, Sir. We have been living desiring Him.’
4. Then Prajāpati said to the two: ‘That Person who is seen in the eye—He is the Self (Ātman) of whom I spoke. 2 That is the immortal, the fearless. That is Brahma.’
‘But this one, Sir, who is observed in water and in a mirror—which one is he?’
‘The same one, indeed, is observed in all these,’ said he.
1. ‘Look at yourself in a pan of water. Anything that you do not understand of the Self, tell me.’
Then the two looked in a pan of water.
Then Prajāpati said to the two: ‘What do you see?’
Then the two said: ‘We see everything here, Sir, a Self corresponding exactly, even to the hair and finger-nails!’
2. Then Prajāpati said to the two: ‘Make yourselves well-ornamented, well-dressed, adorned, and look in a pan of water.’
Then the two made themselves well-ornamented, well-dressed, adorned, and looked in a pan of water.
Then Prajāpati said to the two: ‘What do you see?’
3. Then the two said: ‘Just as we ourselves are here, Sir, well-ornamented, well-dressed, adorned—so there, Sir, well-ornamented, well-dressed, adorned.’
‘That is the Self,’ said he. ‘That is the immortal, the fearless. That is Brahma.’
Then with tranquil heart ( śānta-hrdaya ) the two went forth.
4. Then Prajāpati glanced after them, and said: ‘They go without having comprehended, without having found the Self (Ātman). Whosoever shall have such a mystic doctrine ( upaniṣad ), be they gods or be they devils, they shall perish.’
Then with tranquil heart Virocana came to the devils. To them he then declared this mystic doctrine ( upaniṣad ): ‘Oneself ( ātman ) 1 is to be made happy here on earth. Oneself is to be waited upon. He who makes his own self ( ātman ) happy here on earth, who waits upon himself—he obtains both worlds, both this world and the yonder.’
5. Therefore even now here on earth they say of one who is not a giver, who is not a believer ( a-śraddadhāna ), who is not a sacrificer, ‘Oh! devilish ( asura )!’ for such is the doctrine ( upaniṣad ) of the devils. They adorn the body ( śarīra ) of one deceased with what they have begged, with dress, with ornament, as they call it, for they think that thereby they will win yonder world.
1. But then Indra, even before reaching the gods, saw this danger: ‘Just as, indeed, that one [i.e. the bodily self] is well-ornamented when this body ( śarīra ) is well-ornamented, well-dressed when this is well-dressed, adorned when this is adorned, even so that one is blind when this is blind, lame when this is lame, maimed when this is maimed. It perishes immediately upon the perishing of this body. I see nothing enjoyable in this.’
2. Fuel in hand, back again he came. Then Prajāpati said to him: ‘Desiring what, O Maghavan (‘Munificent One’), have you come back again, since you along with Virocana went forth with tranquil heart?’
Then he said: ‘Just as, indeed, that one [i.e. the bodily self] is well-ornamented when this body is well-ornamented, well-dressed when this is well-dressed, adorned when this is adorned, even so it is blind when this is blind, lame when this is lame, maimed when this is maimed. It perishes immediately upon the perishing of this body. I see nothing enjoyable in this.’
3. ‘He is even so, O Maghavan,’ said he. ‘However, I will explain this further to you. Live with me thirty-two years more.’
Then he lived with him thirty-two years more
To him [i.e. to Indra] he [i.e. Prajāpati] then said:—
1. ‘He who moves about happy in a dream—he is the Self (Ātman),’ said he. ‘That is the immortal, the fearless. That is Brahma.’
Then with tranquil heart he [i. e. Indra] went forth.
Then, even before reaching the gods, he saw this danger: ‘Now, even if this body is blind, that one [i.e. the Self, Ātman] is not blind. If this is lame, he is not lame. Indeed, he does not suffer defect through defect of this. [2] He is not slain with one’s murder. He is not lame with one’s lameness. Nevertheless, as it were ( iva ), they kill him; as it were, they unclothe 1 him; as it were, he comes to experience what is unpleasant; as it were, he even weeps. I see nothing enjoyable in this.’
3. Fuel in hand, back again he came. Then Prajāpati said to him: ‘Desiring what, O Maghavan, have you come back again, since you went forth with tranquil heart?’
Then he said: ‘Now, Sir, even if this body is blind, that one [i.e. the Self] is not blind. If this is lame, he is not lame. Indeed, he does not suffer defect through defect of this. [4] He is not slain with one’s murder. He is not lame with one’s lameness. Nevertheless, as it were, they kill him; as it were, they unclothe 1 him; as it were, he comes to experience what is unpleasant; as it were, he even weeps. I see nothing enjoyable in this.’
‘He is even so, O Maghavan,’ said he. ‘However, I will explain this further to you. Live with me thirty-two years more.’
Then he lived with him thirty-two years more.
To him [i. e. to Indra] he [i. e. Prajāpati] then said:—
1. ‘Now, when one is sound asleep, composed, screne, and knows no dream—that is the Self (Ātman),’ said he. ‘That is the immortal, the fearless. That is Brahma.’
Then with tranquil heart he went forth.
Then, even before reaching the gods, he saw this danger: ‘Assuredly, indeed, this one does not exactly know himself ( ātmānam ) with the thought “I am he,” nor indeed the things here. He becomes one who has gone to destruction. I see nothing enjoyable in this.’
2. Fuel in hand, back again he came. Then Prajāpati said to him: ‘Desiring what, O Maghavan, have you come back again, since you went forth with tranquil heart?’
Then he [i. e. Indra] said: ‘Assuredly, this [self] does not exactly know himself with the thought “I am he,” nor indeed the things here. He becomes one who has gone to destruction. I see nothing enjoyable in this.’
3. ‘He is even so, O Maghavan,’ said he. ‘However, I will explain this further to you, and there is nothing else besides this. Live with me five years more.’
Then he lived with him five years more.—That makes one hundred and one years. Thus it is that people say, ‘Verily, for one hundred and one years Maghavan lived the chaste life of a student of sacred knowledge ( brahmacarya ) with Prajāpati.’—
To him [i.e. to Indra] he [i.e. Prajāpati] then said:—
1. ‘O Maghavan, verily, this body ( śarīra ) is mortal. It has been appropriated by Death (Mṛityu). [But] it is the standing-ground of that deathless, bodiless Self (Ātman). Verily, he who is incorporate has been appropriated by pleasure and pain. Verily, there is no freedom from pleasure and pain for one while he is incorporate. Verily, while one is bodiless, pleasure and pain do not touch him.
2. The wind is bodiless. Clouds, lightning, thunder—these are bodiless. Now as these, when they arise from yonder space and reach the highest light, appear each with its own form, [3] even so that serene one ( samprasāda ), when he rises up from this body ( śarīra ) and reaches the highest light, appears with his own form. Such a one is the supreme person ( uttama puruṣa ). There such a one goes around laughing, sporting, having enjoyment with women or chariots or friends, not remembering the appendage of this body. As a draft-animal is yoked in a wagon, even so this spirit ( prāṇa ) is yoked in this body.
4. Now, when the eye is directed thus toward space, that is the seeing person ( cākṣuṣa puruṣa ); the eye is [the instrument] for seeing. Now, he who knows “Let me smell this”—that is the Self (Ātman); the nose is [the instrument] for smelling. Now, he who knows “Let me utter this”—that is the Self; the voice is [the instrument] for utterance. Now, he who knows “Let me hear this”—that is the Self; the ear is [the instrument] for hearing.
5. Now, he who knows “Let me think this”—that is the Self; the mind ( manas ) is his divine eye ( daiva cakṣu ). He, verily, with that divine eye the mind, sees desires here, and experiences enjoyment.
6. Verily, those gods who are in the Brahma-world 1 reverence that Self. Therefore all worlds and all desires have been appropriated by them. He obtains all worlds and all desires who has found out and who understands that Self (Ātman).’
Thus spake Prajāpati—yea, thus spake Prajāpati!
1. From the dark I go to the varicolored. From the varicolored I go to the dark. Shaking off evil, as a horse his hairs; shaking off the body ( śarīra ), as the moon releases itself from the mouth of Rāhu 2 ; I, a perfected soul ( kṛtātman ), pass into the uncreated Brahma-world—yea, into it I pass!
1. Verily, what is called space ( ākāśa ) is the accomplisher of name and form. 3 That within which they are, is Brahma. That is the immortal. That is the Self (Ātman, Soul).
I go to Prajāpati’s abode and assembly-hall.
I am the glory of the Brahmans ( brāhmaṇa ), the glory of the princes ( rājan ), the glory of the people ( viś ).
I have attained unto glory.
May I, who am the glory of the glories, not go to hoary and toothless, yea to toothless and hoary and driveling [old age]!
Yea, may I not go to driveling [old age]!
1. This did Brahmā tell to Prajāpati; Prajāpati, to Manu, Manu, to human beings ( prajā ).
He who according to rule has learned the Veda from the family of a teacher, in time left over from doing work for the teacher; he who, after having come back again, in a home of his own continues Veda-study in a clean place and produces [sons and pupils]; he who has concentrated all his senses upon the Soul (Ātman); he who is harmless ( ahiṁsant ) toward all things elsewhere than at holy places ( tīrtha ) 1 —he, indeed, who lives thus throughout his length of life, reaches the Brahma-world and does not return hither again—yea, he does not return hither again! 2
Om !
Adoration to Brahma! Adoration to thee, Vāyu!
Thou, indeed, art the perceptible Brahma. Of thee, indeed, the perceptible Brahma, will I speak. I will speak of the right ( ṛta ). I will speak of the true. Let that favor me! Let that favor the speaker! Let it favor me! Let it favor the speaker!
Om ! Peace! Peace! Peace!
1. Glory ( yaśas ) be with us two 1 !
Pre-eminence in sacred knowledge ( brahma-varcasa ) be with us two 1 !
Now next, we will expound the mystic meaning ( upaniṣad ) of combination ( saṁhitā ) in five heads:
Now, with regard to the world.—
The earth is the prior form; the heaven, the latter form. Space is their conjunction; [2] wind, the connection.—Thus with regard to the world.
Now, with regard to the luminaries.—
Fire is the prior form; the sun, the latter form. Water is their conjunction; lightning, the connection.—Thus with regard to the luminaries.
Now, with regard to knowledge.—
The teacher is the prior form; [3] the pupil, the latter form. Knowledge is their conjunction; instruction, the connection.—Thus with regard to knowledge.
Now, with regard to progeny.—
The mother is the prior form; the father, the latter form. Progeny is their conjunction; procreation, the connection.—Thus with regard to progeny.
4. Now, with regard to oneself.—
The lower jaw is the prior form; the upper jaw, the latter form. Speech is their conjunction; the tongue, the connection.—Thus with regard to oneself.
These are the great combinations. He who knows these combinations thus expounded, becomes conjoined with offspring, with cattle, with pre-eminence in sacred knowledge, with food, with the heavenly world.
1. He who is pre-eminent among the Vedic hymns ( chandas ), who is the all-formed ( viśva-rūpa ),
Who has sprung into being from immortality above the Vedic hymns—
Let this India save ( √spṛ ) me with intelligence!
O God ( deva ), I would become possessor of immortality!
[2] And long 1 makes her own—
May students of sacred knowledge ( bralimacārin ) come unto me! Hail!
May students of sacred knowledge come apart unto me! Hail!
May students of sacred knowledge come forth unto me! Hail!
May students of sacred knowledge subdue themselves! Hail!
May students of sacred knowledge tranquillize themselves! Hail!
3. May I become glorious among men! Hail!
May I be better than the very rich! Hail!
Into thee thyself, O Gracious Lord ( bhaga ), may I enter! Hail!
Do thou thyself, O Gracious Lord, enter into me! Hail!
In such a one, a thousandfold ramified—O Gracious Lord, in thee I am cleansed! Hail!
As waters run downward, as months into the year, so, O Establisher ( dhātṛ ), may students of sacred knowledge run unto me from all sides! Hail!
Thou art a refuge! Shine upon me! Come unto me!
1. Bhūr ! Bhuvas ! Suvar ! Verily, these are the three Utterances ( vyāhṛti ). And beside these, too, Māhācamasya made known a fourth, namely Mahas (Greatness)! That is Brahma. That is the body ( ātman ); other divinities are the limbs.
Bhūr, verily, is this world; Bhuvas, the atmosphere; Suvar, yonder world; [2] Mahas, the sun. Verily, all worlds are made greater ( mahīyante ) by the sun.
Bhūr, verily, is Agni (Fire); Bhuvas, Vāyu (Wind); Suvar, Āditya (Sun); Mahas, the moon. Verily, all lights are made greater by the moon.
Bhūr, verily, is the Rig verses; Bhuvas, the Sāman chants; Suvar, the Yajus formulas; [3] Mahas, sacred knowledge ( brahma ). Verily, all the Vedas are made greater by sacred knowledge.
Bhūr, verily, is the in-breath ( prāṇa ); Bhuvas, the outbreath ( apāna ); Suvar, the diffused breath ( vyāna ); Mahas, food ( anna ). Verily, all the vital breaths ( prāṇa ) are made greater by food.
Verily, these four are fourfold. The Utterances are four and four. He who knows these, knows Brahma; to him all the gods bring strength.
1. This space that is within the heart—therein is the person, consisting of mind ( mano-maya ), immortal, resplendent. That which hangs down between the palates like a nipple—that is Indra’s 1 place of exit.
Piercing the head at the point where is the edge of the hair, with the word Bhūr he stands upon Agni (Fire); with the word Bhuvas, upon Vāyu (Wind); [2] with the word Suvar, upon Āditya (the Sun); with the word Mahas, upon Brahma. He obtains self-rule ( svā-rājya ). He obtains the lord of the mind Lord of the voice, lord of the eye, lord of the ear, lord of the understanding—this and more he becomes, even Brahma, whose body is space ( ākāśa-śarīra ), whose soul is the real ( satyātman ), whose pleasure-ground is the breathing spirit, whose mind is bliss ( mana-ānanda ), abounding in tranquillity ( śānti-samṛddha ), immortal.—Thus, O Prācĩnayogya (Man of the Ancient Yoga), worship. 1
| Earth, | atmosphere, | heaven, | quarters of heaven, | intermediate quarters; |
| fire, | wind, | sun, | moon, | stars; |
| water, | plants, | trees, | space, | one’s body. |
—Thus with regard to material existence ( adhi-bhūta ).
Now with regard to oneself ( adhy-ātma ).—
| Prāṇa | Vyāna | Apāna | Udāna | Samāna |
| breath, | breath, | breath, | breath, | breath |
| sight, | hearing, | mind, | speech, | touch; |
| skin, | flesh, | muscle, | bone, | marrow |
Having analyzed in this manner, a seer has said: ‘Fivefold, verily, is this whole world. With the fivefold, indeed, one wins the fivefold.’ 2
Om is brahma. 3
Om is this whole world.
Om —that is compliance. As also, verily, it is well known—upon the words ‘O! Call forth!’ 1 they call forth.
With ‘ Om ’ they sing the Sāman chants.
With ‘ Om! Śom! ’ they recite the Invocations of Praise ( śāstra ).
With ‘ Om ’ the Adhvaryu priest utters the Response.
With ‘ Om ’ the Brahman priest ( brahma ) utters the Introductory Eulogy ( pra + √stu ).
With ‘ Om ’ one 2 assents to the Agni-oblation ( agnihotra ).
‘ Om, ’ says a Brahman ( brāhmaṇa ) about to recite, ‘may I get the sacred word ( brahma )!’ He does get the sacred word. 3
The right ( ṛta ), and also study and teaching. 4
The true ( satya ), and also study and teaching.
Austerity ( tapas ), and also study and teaching.
Self-control ( dama ), and also study and teaching.
Tranquillity ( śama ), and also study and teaching.
The [sacrificial] fires, and also study and teaching.
The Agnihotra sacrifice, and also study and teaching.
Guests, and also study and teaching.
Humanity ( mānuṣa ), and also study and teaching.
Offspring, and also study and teaching.
Begetting, and also study and teaching.
Procreation, and also study and teaching.
‘The true!’—says Satyavacas (‘Truthful’) Rathītara.
‘Austerity!’—says Taponitya (‘Devoted-to-austerity’) Pauruśishti.
‘Just study and teaching!’—says Nāka (‘Painless’) Maudgalya, ‘for that is austerity—for that is austerity.’
1. Having taught the Veda, a teacher further instructs a pupil:—
Having brought an acceptable gift to the teacher, cut not off the line of progeny.
2. One should not be negligent of duties to the gods and to the fathers.
Those acts which are irreproachable should be practised, and no others.
Those things which among us are good deeds should be revered by you, [3] and no others.
Whatever Brahmans ( brāhmaṇa ) are superior to us, for them refreshment should be procured by you with a seat. 1
Now, if you should have doubt concerning an act, or doubt concerning conduct, [4] if there should be there Brahmans competent to judge, apt, devoted, not harsh, lovers of virtue ( dharma )—as they may behave themselves in such a case, so should you behave yourself in such a case.
Now, with regard to [people] spoken against, if there should be there Brahmans competent to judge, apt, devoted, not harsh, lovers of virtue—as they may behave themselves with regard to such, so should you behave yourself with regard to such.
This is the teaching. This is the admonition. This is the secret doctrine of the Veda ( veda-upaniṣad ). This is the instruction. Thus should one worship. Thus, indeed, should one worship.
Adoration to Brahma! Adoration to thee, Vāyu!
Thou, indeed, art the perceptible Brahma. Of thee, indeed, the perceptible Brahma, have I spoken. I have spoken of the right. I have spoken of the true. That has favored me. That has favored the speaker. It has favored me. It has favored the speaker.
Om ! Peace! Peace! Peace!
Om ! He who knows Brahma, attains the highest!
As to that this [verse] has been declared:—
From this Soul ( Ātman ), verily, space ( ākāśa ) arose; from space, wind ( vāyu ); from wind, fire; from fire, water; from water, the earth; from the earth, herbs; from herbs, food; from food, semen; from semen, the person ( puruṣa ).
This, verily, is the person that consists of the essence of food. This, indeed, is his head; this, the right side; this, the left side; this, the body ( ātman ); this, the lower part, the foundation.
As to that there is also this verse:—
Verily, other than and within that one that consists of the essence of food is the self that consists of breath. By that this is filled. This, verily, has the form of a person. According to that one’s personal form is this one with the form of a person. The in-breath ( prāṇa ) is its head; the diffused breath ( vyāna ), the right wing; the out-breath ( apāna ), the left wing; space, the body ( ātman ); the earth, the lower part, the foundation.
As to that there is also this verse:—
This, indeed, is its bodily self ( śarīra-ātman ), as of the former.
Verily, other than and within that one that consists of breath is a self that consists of mind ( mano-maya ). By that this is filled. This, verily, has the form of a person. According to that one’s personal form is this one with the form of a person. The Yajur-Veda is its head; the Rig-Veda, the right side; the Sāma-Veda, the left side; teaching, 1 the body ( ātman ); the Hymns of the Atharvans and Aṅgirases, the lower part, the foundation.
As to that there is also this verse:—
This, indeed, is its bodily self ( śarīra-ātman ), as of the former.
Verily, other than and within that one that consists of mind is a self that consists of understanding ( vijñāna-maya ). By that this is filled. This, verily, has the form of a person. According to that one’s personal form is this one with the form of a person. Faith ( śraddhā ) is its head; the right ( ṛta ), the right side; the true ( satya ), the left side; contemplation ( yoga ), the body ( ātman ); might ( mahas ), the lower part, the foundation.
As to that there is also this verse:—
This, indeed, is its bodily self, as of the former.
Verily, other than and within that one that consists of understanding is a self that consists of bliss ( ānanda-maya ). By that this is filled. That one, verily, has the form of a person. According to that one’s personal form is this one with the form of a person. Pleasure ( priya ) is its head; delight ( moda ), the right side; great delight ( pra-moda ), the left side; bliss ( ānanda ), the body ( ātman ); Brahma, the lower part, the foundation.
As to that there is also this verse:—
This, indeed, is its bodily self, as of the former.
Now next, the appurtenant questions ( anu-praśna ):—
He desired: ‘Would that I were many! Let me procreate myself!’ He performed austerity. Having performed austerity, he created this whole world, whatever there is here. Having created it, into it, indeed, he entered. Having entered it, he became both the actual ( sat ) and the yon ( tya ), both the defined ( nirukta ) and the undefined, both the based and the non-based, both the conscious ( vijñāna ) and the unconscious, both the real ( satya ) and the false ( anṛta ). As the real, he became whatever there is here. That is what they call the real.
As to that there is also this verse:—
Verily, what that well-done is—that, verily, is the essence ( rasa ) [of existence]. For truly, on getting the essence, one becomes blissful. For who indeed would breathe, who would live, if there were not this bliss in space! For truly, this (essence) causes bliss. For truly, when one finds fearlessness as a foundation in that which is invisible, bodiless ( an-ātmya ), undefined, non-based, then he has reached fearlessness. When, however, one makes a cavity, an interval therein, then he comes to have fear. But that indeed is the fear of one who thinks of himself as a knower. 3
As to that there is also this verse:—
This is a consideration ( mīmāṁsā ) of bliss.—
Let there be a youth, a good ( sādhu ) youth, well read, very quick, very firm, very strong. Let this whole earth be full of wealth for him. That is one human bliss.
A hundred human blisses are one bliss of the human Gandharvas (genii)—also of a man who is versed in the scriptures ( śrotriya ) and who is not smitten with desire.
A hundred blisses of the human Gandharvas are one bliss of the divine Gandharvas—also of a man who is versed in the scriptures and who is not smitten with desire.
A hundred blisses of the divine Gandharvas are one bliss of the fathers in their long-enduring world—also of a man who is versed in the scriptures and who is not smitten with desire.
A hundred blisses of the fathers in their long-enduring world are one bliss of the gods who are born so by birth ( ājāna-ja )—also of a man who is versed in the scriptures and who is not smitten with desire.
A hundred blisses of the gods who are born so by birth are one bliss of the gods who are gods by work ( karma-deva ), who go to the gods by work—also of a man who is versed in the scriptures and who is not smitten with desire.
A hundred blisses of the gods who are gods by work are one bliss of the gods—also of a man who is versed in the scriptures and who is not smitten with desire.
A hundred blisses of the gods are one bliss of Indra—also of a man who is versed in the scriptures and who is not smitten with desire.
A hundred blisses of Indra are one bliss of Bṛihaspati—also of a man who is versed in the scriptures and who is not smitten with desire.
A hundred blisses of Bṛihaspati are one bliss of Prajāpati—also of a man who is versed in the scriptures and who is not smitten with desire.
A hundred blisses of Prajāpati are one bliss of Brahma—also of a man who is versed in the scriptures and who is not smitten with desire.
Both he who is here in a person and he who is yonder in the sun—he is one.
He who knows this, on departing from this world, proceeds on to that self which consists of food, proceeds on to that self which consists of breath, proceeds on to that self which consists of mind, proceeds on to that self which consists of understanding, proceeds on to that self which consists of bliss. 1
As to that there is also this verse:—
Such a one, verily, the thought does not torment: ‘Why have I not done the good ( sādhu )? Why have I done the evil ( pāpa )?’ 3 He who knows this, saves ( spṛṇute ) himself ( ātmānam ) from these [thoughts]. For truly, from both of these he saves himself—he who knows this!
Such is the mystic doctrine ( upaniṣad )!
1. Bhṛigu Vāruṇi, verily, approached his father Varuṇa, and said: ‘Declare Brahma, Sir!’ 1
To him he taught that as food, as breath, as sight, as hearing, as mind, as speech.
Then he said to him: ‘That, verily, whence beings here are born, that by which when born they live, that into which on deceasing they enter—that be desirous of understanding. That is Brahma.’
He performed austerity. Having performed austerity, [2] he understood that Brahma is food. For truly, indeed, beings here are born from food, when born they live by food, on deceasing they enter into food.
Having understood that, he again approached his father Varuṇa, and said: ‘Declare Brahma, Sir!’
Then he said to him: ‘Desire to understand Brahma by austerity. Brahma is austerity ( tapas ).’
He performed austerity. Having performed austerity, [3] he understood that Brahma is breath ( prāṇa ). For truly, indeed, beings here are born from breath, when born they live by breath, on deceasing they enter into breath.
Having understood that, he again approached his father Varuṇa, and said: ‘Declare Brahma, Sir!’
Then he said to him: ‘Desire to understand Brahma by austerity. Brahma is austerity!’
He performed austerity. Having performed austerity, [4] he understood that Brahma is mind ( manas ). For truly, indeed, beings here are born from mind, when born they live by mind, on deceasing they enter into mind.
Having understood that, he again approached his father Varuṇa, and said: ‘Declare Brahma, Sir!’
Then he said to him: ‘Desire to understand Brahma by austerity. Brahma is austerity.’
He performed austerity. Having performed austerity, [5] he understood that Brahma is understanding ( vijñāna ). For truly, indeed, beings here are born from understanding, when born they live by understanding, on deceasing they enter into understanding.
Having understood that, he again approached his father Varuṇa, and said: ‘Declare Brahma, Sir!’
Then he said to him: ‘Desire to understand Brahma by austerity. Brahma is austerity.’
He performed austerity. Having performed austerity, [6] he understood that Brahma is bliss ( ānanda ). For truly, indeed, beings here are born from bliss, when born they live by bliss, on deceasing they enter into bliss.
This is the knowledge of Bhṛigu Vāruṇi, established in the highest heaven. He who knows this, becomes established. He becomes an eater of food, possessing food. He becomes great in offspring, in cattle, in the splendor of sacred knowledge, great in fame.
7. One should not blame food. That is the rule.
Breath ( prāṇa ), verily, is food. The body is an cater of food. The body is established on breath; breath is established on the body. So food is established on food.
He who knows that food which is established on food, becomes established. He becomes an eater of food, possessing food. He becomes great in offspring, in cattle, in the splendor of sacred knowledge, great in fame.
8. One should not despise food. That is the rule.
Water, verily, is food. Light is an eater of food. Light is established on water; water is established on light. So food is established on food.
He who knows that food which is founded on food, becomes established. He becomes an eater of food, possessing food. He becomes great in offspring, in cattle, in the splendor of sacred knowledge, great in fame.
9. One should make for himself much food. That is the rule.
The earth, verily, is food. Space is an eater of food. Space is established on the earth; the earth is established on space. So food is established on food.
He who knows that food which is established on food, becomes established. He becomes an eater of food, possessing food. He becomes great in offspring, in cattle, in the splendor of sacred knowledge, great in fame.
10. (1) One should not refuse any one at one’s dwelling. That is the rule.
Therefore in any way whatsoever one should obtain much food. Of such a one people say: ‘Food has succeeded ( arādhi ) for him!’
This food, verily, being prepared ( rāddha ) [for the suppliant] at the beginning, for him 1 food is prepared at the beginning.
This food, verily, being prepared in the middle, for him food is prepared in the middle. This food, verily, being prepared at the end, for him food is prepared at the end—(2) for him who knows this.
As preservation ( kṣema ) in speech, acquisition and preservation ( yoga-kṣema ) in the in-breath and the off-breath ( prāṇaapāna ), work in the hands, motion in the feet, evacuation in the anus: these are the human recognitions [of Brahma as food].
Now the divine: satisfaction in rain, strength in lightning, (3) splendor in cattle, light in the stars, procreation immortality, and bliss in the generative organ, the all in space.
One should worship It as a foundation; one [then] becomes possessed of a foundation.
One should worship It as greatness; one becomes great.
One should worship It as mind ( manas ); one becomes possessed of mindfulness.
(4) One should worship It as adoration; desires make adoration to one.
One should worship It as magic formula ( brahma ); one becomes possessed of magic formula.
One should worship It as ‘the dying around the magic formula’ ( brahmaṇaḥ parimara ) 1 ; around one die his hateful rivals, and those who are his unfriendly foes. 2
Both he who is here in a person and he who is yonder in the sun—he is one.
(5) He who knows this, on departing from this world, proceeding on to that self which consists of food, proceeding on to that self which consists of breath, proceeding on to that self which consists of mind, proceeding on to that self which consists of understanding, proceeding on to that self which consists of bliss, goes up and down these worlds, eating what he desires, assuming what form he desires. He sits singing this chant ( sāman ):—
1. In the beginning, Ātman (Self, Soul), verily, one only, was here 1 —no other blinking thing whatever. He bethought himself: ‘Let me now create worlds.’
2. He created these worlds: water ( ambhas ), light-rays ( marīci ), death ( mara ), the waters ( ap ). Yon is the water, above the heaven; the heaven is its support. The light-rays are the atmosphere; death, the earth; what is underneath, the waters.
3. He bethought himself: ‘Here now are worlds. Let me now create world-guardians.’ Right ( eva ) from the waters he drew forth and shaped ( √mūrch ) a person.
4. Upon him he brooded ( abhi + √tap ).
When he had been brooded upon, his mouth was separated out, egg-like; from the mouth, speech ( vāc ); from speech, Agni (Fire).
Nostrils were separated out; from the nostrils, breath ( prāṇa ); from breath, Vāyu (Wind).
Eyes were separated out; from the eyes, sight ( cakṣus ); from sight, Āditya (the Sun).
Ears were separated out; from the ears, hearing ( śrotra ); from hearing, the quarters of heaven.
Skin was separated out; from the skin, hairs; from the hairs, plants and trees.
A heart was separated out; from the heart, mind ( manas ); from mind, the moon.
A navel was separated out; from the navel, the out-breath ( apāna ); from the out-breath, death ( mṛtyu ).
A virile member was separated out; from the virile member, semen; from the semen, water ( ap ).
1. These divinities, having been created, fell headlong in this great restless sea. 1 He visited it with hunger and thirst.
They [i.e. the divinities] said to him: ‘Find out for us an abode wherein we may be established and may eat food.’
2. He led up a bull to them. They said: ‘Verily, this is not sufficient for us.’
He led up a horse to them. They said: ‘Verily, this is not sufficient for us.’
3. He led up a person to them. They said: ‘Oh! well done!’—Verily, a person is a thing well done.—
He said to them: ‘Enter into your respective abodes.’
4. Fire became speech, and entered the mouth.
Wind became breath, and entered the nostrils.
The sun became sight, and entered the eyes.
The quarters of heaven became hearing, and entered the ears.
Plants and trees became hairs, and entered the skin.
The moon became mind, and entered the heart.
Death became the out-breath ( apāna ), and entered the navel.
Waters became semen, and entered the virile member.
5. Hunger and thirst said to him [i.e. Ātman]: ‘For us two also 2 find out [an abode].’
Unto the two he said: ‘I assign you two a part among these divinities. I make you two partakers among them.’ Therefore to whatever divinity an oblation is made, hunger and thirst become partakers in it.
1. He bethought himself: ‘Here now are worlds and world-guardians. Let me create food for them.’
2. He brooded upon the waters. From them, when they had been brooded upon, a material form ( mūrti ) was produced. Verily, that material form which was produced—verily, that is food.
3. Having been created, it sought to flee away.
He sought to seize it with speech. He was not able to grasp it with speech. If indeed he had grasped it with speech, merely with uttering food one would have been satisfied.
4. He sought to grasp it with breath. He was not able to grasp it with breath. If indeed he had grasped it with breath, merely with breathing toward food one would have been satisfied.
5. He sought to grasp it with sight. He was not able to grasp it with sight. If indeed he had grasped it with sight, merely with seeing food one would have been satisfied.
6. He sought to grasp it with hearing. He was not able to grasp it with hearing. If indeed he had grasped it with hearing, merely with hearing food one would have been satisfied.
7. He sought to grasp it with the skin. He was not able to grasp it with the skin. If indeed he had grasped it with the skin, merely with touching food one would have been satisfied.
8. He sought to grasp it with the mind. He was not able to grasp it with the mind. If indeed he had grasped it with the mind, merely with thinking on food one would have been satisfied.
9. He sought to grasp it with the virile member. He was not able to grasp it with the virile member. If indeed he had grasped it with the virile member, merely with emitting food one would have been satisfied.
10. He sought to grasp it with the out-breath ( apāna —the digestive breath). He consumed 1 it. This grasper of food is what wind ( vāyu ) is. This one living on food ( annāyu ), verily, is what wind is.
11. He [i. e. Ātman] bethought himself: ‘How now could this thing exist without me?’
He bethought himself: ‘With which should I enter?’
He bethought himself: ‘If with speech there is uttered, if with breath ( prāṇa ) there is breathed, if with sight there is seen, if with hearing there is heard, if with the skin there is touched, if with the mind there is thought, if with the out-breath ( apāna ) there is breathed out, if with the virile member there is emitted, then who am I?’
12. So, cleaving asunder this very 2 hair-part ( sīman ), 3 by that door he entered. This is the door named ‘the cleft’ ( vidṛti ). That is the delighting ( nāndana ).
He has three dwelling-places, three conditions of sleep. This is a dwelling-place. This is a dwelling-place. This is a dwelling-place. 4
13. Having been born, he looked around on beings ( bhūta ), [thinking]: ‘Of what here would one desire to speak 5 as another?’ He saw this very person as veriest ( tatama ) Brahma. ‘I have seen It ( idam adarśa ),’ said he ( iti ).
14. Therefore his name is Idaṁ-dra (‘It-seeing’). Idaṁ-dra, verily, is his name. Him who is Idaṁ-dra they call ‘Indra’ cryptically, for the gods are fond of the cryptic ( parokṣa-priya ), as it were 1 —for the gods are fond of the cryptic, as it were.
1. In a person ( puruṣa ), verily, this one 2 becomes at first an embryo ( garbha ). That which is semen ( retas ), is the vigor ( tejas ) come together from all the limbs. In the self, indeed, one bears a self. When he pours this in a woman, then he begets it. This is one’s first birth. 3
2. It comes into self-becoming ( ātma-bhūya ) with the woman, just as a limb of her own. Therefore it injures her not. She nourishes this self of his that has come to her.
3. She, being a nourisher, should be nourished. The woman bears him as an embryo. In the beginning, indeed, he nourishes the child [and] from birth onward. While 1 he nourishes the child from birth onward, he thus nourishes his own self, for the continuation of these worlds; for thus are these worlds continued. This is one’s second birth.
4. This self of one is put in one’s place for pious deeds ( puṇya karman ). Then this other self of one, having done his work ( kṛta-kṛtya ), having reached his age, deceases. So, deceasing hence indeed, he is born again. This is one’s third birth. As to this it has been said by a seer:—
In embryo indeed thus lying ( śayāna ), Vāmadeva spoke in this wise.
6. So he, knowing this, having ascended aloft from this separation from the body ( śarīra-bheda ), obtained all desires in the heavenly world ( svarga loka ), and became immortal—yea, became [immortal]!
1. [Question:] Who is this one? 2
[Answer:] We worship him as the Self (Ātman).
[Question:] Which one 3 is the Self?
[Answer:] [He] whereby one sees, 4 or whereby one hears, 5 or whereby one smells odors, or whereby one articulates speech, or whereby one discriminates the sweet and the unsweet; [2] that which is heart ( hṛdaya ) and mind ( manas )—that is, consciousness ( saṁjñāna ), perception ( ājñāna ), discrimination ( vijñāna ), intelligence ( prajñāna ), wisdom ( medhas ), insight ( dṛṣṭi ), steadfastness ( dhṛti ), thought ( mati ), thoughtfulness ( manīṣā ), impulse ( jūti ), memory ( smṛti ), conception ( saṁkalpa ), purpose ( kratu ), life ( asu ), desire ( kāma ), will ( vaśa ).
All these indeed, are appellations of intelligence ( prajñāna ).
3. He is Brahma; he is Indra; he is Prajāpati; [he is] all these gods; and these five gross elements ( mahā-bhūtāni ), namely earth ( pṛthivī ), wind ( vāyu ), space ( ākāśa ), water ( āpas ), light ( jyotīṁṣi ); these things and those which are mingled of the fine ( kṣudra ), as it were; origins ( bīja ) 1 of one sort and another: those born from an egg ( aṇḍa-ja ), and those born from a womb ( jāru-ja ), and those born from sweat ( sveda-ja ), 2 and those born from a sprout ( udbhij-ja ); horses, cows, persons, elephants; whatever breathing thing there is here—whether moving or flying, and what is stationary.
All this is guided by intelligence, is based on intelligence. The world is guided by intelligence. The basis is intelligence. Brahma is intelligence.
4. So he [i. e. Vāmadeva], having ascended aloft from this world with that intelligent Self (Ātman), obtained all desires in yon heavenly world, and became immortal—yea, became [immortal]!
Thus ( iti )! Om !
1. Citra Gāṅgyāyani, 3 verily, being about to sacrifice, chose Āruṇi. 4 He then dispatched his son Śvetaketu, saying: ‘You perform the sacrifice.’ When he had arrived, 5 he asked of him: ‘Son of Gautama, 6 is there a conclusion [of transmigration] in the world in which you will put me? Or is there any road? Will you put me in its world?’
Then he said: ‘I know not this. However, let me ask the teacher.’ Then he went to his father and asked: ‘Thus and so has he asked me. How should I answer?’