The Online Library of Liberty

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• Preface
• Remarks Concerning the Translation Its Method and Arrangement
• List of Abbreviations
• Errata
• An Outline of the Philosophy of the Upanishads
• Chapter I: The Place of the Upanishads In the History of Philosophy
• Chapter II: The Upanishads and Their Place In Indian Philosophy
• Chapter III: First Attempts At the Conception of a Unitary World-ground
• Chapter IV: The Development of the Conception of Brahma
• Chapter V: The Development of the Conception of the Atman and Its Union With Brahma
• Chapter VI: The Realistic Conception of the Ultimate Unity, and the Doctrine of Illusion
• Chapter VII: Idealism and the Conception of Pure Unity
• Chapter VIII: The Outcome On Religion and On the Doctrine of Karma
• Chapter IX: The Outcome On Practical Life and On Morals
• Chapter X: The Artificial Method of Unity In Renunciation and In Yoga
• Chapter XI: Concluding Estimate
• BṚihad-ĀraṆyaka Upanishad
• First AdhyĀya
• Second AdhyĀya
• Third AdhyĀya
• Fourth AdhyĀya
• Fifth AdhyĀya
• Sixth AdhyĀya
• ChĀndogya Upanishad
• First PrapĀṬhaka a Glorification of the Chanting of the Sāma-veda 1
• Second PrapĀṬhaka the Significance of the Chant In Various Forms
• Third PrapĀṬhaka Brahma As the Sun of the World-all
• Fourth PrapĀṬhaka Conversational Instructions
• Fifth PrapĀṬhaka Concerning Breath, the Soul, and the Universal Soul
• Sixth PrapĀṬhaka the Instruction of Śvetaketu By Uddālaka Concerning the Key to All Knowledge
• Seventh PrapĀṬhaka the Instruction of Nārada By Sanatkumāra
• Eighth PrapĀṬhaka Concerning the Nature of the Soul
• TaittirĪya Upanishad
• First VallĪ (Śikshā Vallī, ‘chapter Concerning Instruction’)
• Second VallĪ (brahmānanda Vallī, ‘bliss-of-brahma Chapter’)
• Third VallĪ (bhṛigu Vallī, ‘chapter Concerning Bhṛigu’)
• Aitareya Upanishad
• First AdhyĀya
• Second AdhyĀya
• Third AdhyĀya
• KaushĪtaki Upanishad 1
• First AdhyĀya the Course of Reincarnation, and Its Termination Through Metaphysical Knowledge 2
• Second AdhyĀya the Doctrine of Prāṇa, Together With Certain Ceremonies
• Third AdhyĀya Doctrine of Prāṇa (the Breathing Spirit)
• Fourth AdhyĀya a Progressive Definition of Brahma 2
• Kena Upanishad 1
• (first KhaṆḌa)
• (second KhaṆḌa)
• (third KhaṆḌa) 3
• (fourth KhaṆḌa)
• KaṬha Upanishad
• First VallĪ 1
• Second VallĪ
• Third VallĪ
• Fourth VallĪ
• Fifth VallĪ
• Sixth VallĪ
• ĪŚĀ Upanishad 1
• MuṆḌaka Upanishad
• First MuṆḌaka Preparation For the Knowledge of Brahma
• Second MuṆḌaka the Doctrine of Brahma-Ātman
• Third MuṆḌaka the Way to Brahma
• PraŚna Upanishad 1
• First PraŚna
• Second PraŚna
• Third PraŚna
• Fourth PraŚna
• Fifth PraŚna
• Sixth PraŚna
• MĀṆḌŪkya Upanishad
• ŚvetĀŚvatara Upanishad
• First AdhyĀya
• Second AdhyĀya
• Third AdhyĀya
• Fourth AdhyĀya
• Fifth AdhyĀya
• Sixth AdhyĀya
• Maitri Upanishad
• First PrapĀṬhaka
• Second PrapĀṬhaka
• Third PrapĀṬhaka
• Fourth PrapĀṬhaka
• Fifth PrapĀṬhaka
• Sixth PrapĀṬhaka
• Seventh PrapĀṬhaka
• A Bibliography of the Upanishads Selected, Classified, and Annotated

CHĀNDOGYA UPANISHAD

FIRST PRAPĀṬHAKA

A Glorification of the Chanting of the Sāma-Veda1

First Khaṇḍa

The Udgītha identified with the sacred syllable ‘Om’

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

The further explanation thereof [is as follows]:—

2. The essence of things here is the earth.

The essence of the earth is water.

The essence of water is plants.

The essence of plants is a person (puruṣa).

The essence of a person is speech.

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

The essence of the Rig3 is the Sāman (‘chant’).

The essence of the Sāman4 is the Udgītha (‘loud singing’).

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

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

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

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

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

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

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

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

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

9. This threefold knowledge2 proceeds with it: saying ‘Om,’ one3 calls forth; saying ‘Om,’ one4 recites; saying ‘Om,’ one5 sings aloud, to the honor of that syllable, with its greatness, with its essence.

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

—Such is the further explanation of this syllable.

Second Khaṇḍa

The Udgītha identified with breath

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

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

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

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

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

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

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

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

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

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

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

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

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

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

—Thus with reference to the self.

Third Khaṇḍa

Various identifications of the Udgītha and of its syllables

1. Now with reference to the divinities.—

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

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

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

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

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

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

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

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

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

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

8. Now then, the fulfilment of wishes.—

One should reverence the following as places of refuge.

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

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

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

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

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

Fourth Khaṇḍa

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

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

The further explanation thereof [is as follows].—

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

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

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

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

Fifth Khaṇḍa

The Udgītha identified with the sun and with breath

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

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

—Thus with reference to the divinities.

3. Now with reference to the self.—

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

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

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

Sixth Khaṇḍa

The cosmic and personal interrelations of the Udgītha

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

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

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

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

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

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

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

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

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

—Thus with reference to the divinities.

Seventh Khaṇḍa

1. Now with reference to the self.—

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

2. The Ṛic is the eye; the Sāman is the soul (ātman). This Sāman rests upon that Ṛic. Therefore the Sāman is sung as resting upon the Ṛic. sā is the eye; ama is the soul. That makes sāma.

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

4. Now, the Ṛic is the bright shining of the eye; the Sāman is the dark, the ultra-black. This Sāman rests upon that Ṛic. Therefore the Sāman is sung as resting upon the Ṛic. sā is the bright shining of the eye; ama is the dark, the ultra-black. That makes sāma.

5. Now, this person who is seen within the eye is the hymn (ṛc), is the chant (sāman), is the recitation (uktha), is the sacrificial formula (yajus), is the prayer (brahman).

The form of this one is the same as the form of that [Person seen in the sun]. The songs of the former are the songs of this. The name of the one is the name of the other.

6. He is lord of the worlds which are under this one, and also of men’s desires. So those who sing on the lute sing of him. Therefore they are winners of wealth.

7. Now, he who sings the Sāman, knowing it thus, sings of both; through the former he wins the worlds which are beyond the former, and also the gods’ desires.

8. Through the latter he wins the worlds which are under the latter, and also men’s desires. Therefore an Udgātṛi priest who knows this may say: [9] ‘What desire may I win for you by singing?’ For truly he is lord of the winning of desires by singing, who, knowing this, sings the Sāman—yea, sings the Sāman!

Eighth Khaṇḍa

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

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

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

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

‘Question!’ said he.

4. ‘To what does the Sāman go back?’

‘To sound,’ said he.

‘To what does sound go back?’

‘To breath,’ said he.

‘To what does breath go back?’

‘To food,’ said he.

‘To what does food go back?’

‘To water,’ said he.

5. ‘To what does water go back?’

‘To yonder world,’ said he.

‘To what does yonder world go back?’

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

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

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

‘Learn,’ said he.

‘To what does yonder world go back?’

‘To this world,’ said he.

‘To what does this world go back?’

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

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

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

‘Learn,’ said he.

Ninth Khaṇḍa

1. ‘To what does this world go back?’

‘To space,’ said he. ‘Verily, all things here arise out of space. They disappear back into space, for space alone is greater than these; space is the final goal.

2. This is the most excellent Udgītha. This is endless. The most excellent is his, the most excellent worlds does he win, who, knowing it thus, reverences the most excellent Udgītha.

3. When Atidhanvan Śaunaka told this Udgītha to Udaraśāṇḍilya, he also said: “As far as they shall know this Udgītha among your offspring, so far will they have the most excellent life in this world, [4] and likewise a world in yonder world.” He who knows and reverences it thus has the most excellent life in this world, and likewise a world in yonder world—yea, a world in yonder world.’

Tenth Khaṇḍa

The divinities connected with the three parts of the Chant

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

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

3. ‘Give me some of them,’ said he.

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

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

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

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

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

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

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

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

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

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

Then they ceased and quietly seated themselves.

Eleventh Khaṇḍa

1. Then the institutor of the sacrifice said to him: ‘Verily, I would wish to know you, Sir.’

‘I am Ushasti Cākrāyaṇa,’ said he.

2. Then he [i.e. the institutor] said: ‘Verily, I have been searching around for you, Sir, for all these priestly offices. Verily, not finding you, Sir, I have chosen others. [3] But do you, Sir, perform all the priestly offices for me.’

‘So be it,’ said he (iti). ‘But in this matter (tarhi) let these, indeed, being permitted, sing the Stotra; but you should give me as much money as you would give them.’

‘So be it,’ said the institutor of the sacrifice.

4. Then the Prastotṛi priest approached him and said: ‘You, Sir, said unto me: “Prastotṛi priest, if you shall sing the Prastāva without knowing the divinity which is connected with the Prastāva, your head will fall off.” Which is that divinity?’

5. ‘Breath (prāṇa),’ said he. ‘Verily, indeed, all beings here enter [into life] with breath and depart [from life] with breath. This is the divinity connected with the Prastāva. If you had sung the Prastāva without knowing it, your head would have fallen off, after you had been told so by me.’

6. Then the Udgātṛi priest approached him and said: ‘You, Sir, said unto me: “Udgātṛi priest, if you shall chant the Udgītha without knowing the divinity which is connected with the Udgītha, your head will fall off.” Which is that divinity?’

7. ‘The Sun,’ said he. ‘Verily, indeed, all beings here sing (gāyanti) of the sun when he is up (uccais). This is the divinity connected with the Udgītha. If you had chanted the Udgītha without knowing it, your head would have fallen off, after you had been told so by me.’

8. Then the Pratihartṛi priest approached him and said: ‘You, Sir, said unto me: “Pratihartṛi priest, if you shall take up the Pratihāra without knowing the divinity which is connected with the Pratihāra, your head will fall off.” Which is that divinity?’

9. ‘Food,’ said he. ‘Verily, indeed, all beings here live by taking up to themselves (pratiharamāṇa) food. This is the divinity connected with the Pratihāra. If you had taken up the Pratihāra without knowing it, your head would have fallen off, after you had been told so by me.’

Twelfth Khaṇḍa

A satire on the performances of the priests (?)

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

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

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

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

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

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

Thirteenth Khaṇḍa1

The mystical meaning of certain sounds in the Chant

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SECOND PRAPĀṬHAKA

The significance of the Chant in various forms

First Khaṇḍa

The Chant, good in various significances

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

2. So also people say: ‘He approached him with sāman (kindliness2 )’; that is, they say: ‘He approached him with good manner (sādhu).’—‘He approached him with no sāman’; that is, they say: ‘He approached him with no good manner.’

3. So also, further, people say: ‘Oh! we have sāman (goods3 )!’ if it is something good (sādhu); that is, they say: ‘Oh! good!’—‘Oh! we have no sāman!’ if it is not good; that is, they say: ‘Oh! no good!’

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

Second Khaṇḍa

Some analogies to the fivefold Chant

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

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

—Thus in their ascending order.

2. Now in their reverse order.—

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

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

Third Khaṇḍa

1. In a rain-storm one should reverence a fivefold Sāman.

• The preceding wind is a Hiṅkāra.
• A cloud is formed—that is a Prastāva.
• It rains—that is an Udgītha.
• It lightens, it thunders—that is a Pratihāra.

2. It lifts—that is a Nidhana.2

It rains for him, indeed, he causes it to rain, who, knowing this thus, reverences a fivefold Sāman in a rain-storm.

Fourth Khaṇḍa

1. In all waters one should reverence a fivefold Sāman.

• When a cloud gathers—that is a Hiṅkāra.
• When it rains—that is a Prastāva.
• Those [waters] which flow to the east—they are an Udgītha.
• Those which flow to the west—they are a Pratihāra.
• The ocean is a Nidhana.

2. He perishes not in water, he becomes rich in water, who, knowing this thus, reverences a fivefold Sāman in all waters.

Fifth Khaṇḍa

1. In the seasons one should reverence a fivefold Sāman.

• The spring is a Hiṅkāra.
• The summer is a Prastāva.
• The rainy season is an Udgītha.
• The autumn is a Pratihāra.
• The winter is a Nidhana.

2. The seasons serve him, he becomes rich in seasons, who, knowing this thus, reverences a fivefold Sāman in the seasons.

Sixth Khaṇḍa

1. In animals one should reverence a fivefold Sāman.

• Goats are a Hiṅkāra.
• Sheep are a Prastāva.
• Cows are an Udgītha.
• Horses are a Pratihāra.
• Man is a Nidhana.

2. Animals come into his possession, he becomes rich in animals, who, knowing this thus, reverences a fivefold Sāman in animals.

Seventh Khaṇḍa

1. In the vital breaths (prāṇa) one should reverence the most excellent fivefold Sāman.

• Breath is a Hiṅkāra.
• Speech is a Prastāva.
• The eye is an Udgītha.
• The ear is a Pratihāra.
• The mind is a Nidhana.

Verily, these are the most excellent.

2. The most excellent becomes his, he wins the most excellent worlds, who, knowing this thus, reverences the most excellent fivefold Sāman in the vital breaths.

—So much for the fivefold.

Eighth Khaṇḍa

Some analogies to the sevenfold Chant

1. Now for the sevenfold.—

In speech one should reverence a sevenfold Sāman.

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

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

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

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

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

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

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

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

Ninth Khaṇḍa

1. Now, verily, one should reverence yonder sun as a sevenfold Sāman. It is always the same (sama); therefore it is a Sāman. It is the same with everyone, since people think: ‘It faces me! It faces me!’ Therefore it is a Sāman.

2. One should know that all beings here are connected with it.

When it is before sunrise—that is a Hiṅkāra (Preliminary Vocalizing). Animals are connected with this [part] of it. Therefore they perform preliminary vocalizing. Truly, they are partakers in the Hiṅkāra of that Sāman.

3. Now, when it is just after sunrise—that is a Prastāva (Introductory Praise). Men are connected with this [part] of it. Therefore they are desirous of praise (prastuti), desirous of laudation. Truly, they are partakers in the Prastāva of that Sāman.

4. Now, when it is the cowgathering-time—that is an Ādi (Beginning). The birds are connected with this [part] of it. Therefore they support (ādāya) themselves without support (an-ārambaṇa) in the atmosphere and fly around. Truly, they are partakers in the Ādi of that Sāman.

5. Now, when it is just at mid-day—that is an Udgītha (Loud Chant). The gods are connected with this [part] of it. Therefore they are the best of Prajāpati’s offspring. Truly, they are partakers in the Udgītha of that Sāman.

6. Now, when it is past mid-day and before [the latter part of] the afternoon—that is a Pratihāra (Response). Fetuses are connected with this [part] of it. Therefore they are taken [or, held] up (pratihrta) and do not drop down. Truly, they are partakers in the Pratihāra of that Sāman.

7. Now, when it is past afternoon and before sunset—that is an Upadrava (Approach to the end). Wild beasts are connected with this [part] of it. Therefore when they see a man, they approach (upadravanti) a hiding-place as their hole. Truly, they are partakers in the Upadrava of that Sāman.

8. Now, when it is just after sunset—that is the Nidhana (Conclusion). The fathers are connected with this [part] of it. Therefore people lay aside (ni + √dhā) the fathers. Truly, they are partakers in the Nidhana of that Sāman.

Tenth Khaṇḍa

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

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

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

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

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

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

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

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

Eleventh Khaṇḍa

The analogical bases of the ten species of the fivefold Chant

• 1.

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

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

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

Twelfth Khaṇḍa

• 1.

  One rubs the fire-sticks together—that is a Hiṅkāra.
• Smoke is produced—that is a Prastāva.
• It blazes—that is an Udgītha.
• Coals are formed—that is a Pratihāra.
• It becomes extinct—that is a Nidhana.
• It becomes completely extinct—that is a Nidhana.

Thirteenth Khaṇḍa

• 1.

  One summons—that is a Hiṅkāra.
• He makes request—that is a Prastāva.
• Together with the woman he lies down—that is an Udgītha.
• He lies upon the woman—that is a Pratihāra.
• He comes to the end—that is a Nidhana.
• He comes to the finish—that is a Nidhana.1

Fourteenth Khaṇḍa

• 1.

  The rising sun is a Hiṅkāra.
• The risen sun is a Prastāva.
• Mid-day is an Udgītha.
• Afternoon is a Pratihāra.
• When it is set—that is a Nidhana.

Fifteenth Khaṇḍa

• 1.

  Mists come together—that is a Hiṅkāra.
• A cloud is formed—that is a Prastāva.
• It rains—that is an Udgītha.
• It lightens and thunders—that is a Pratihāra.
• It holds up—that is a Nidhana.

Sixteenth Khaṇḍa

• 1.

  Spring is a Hiṅkāra.
• Summer is a Prastāva.
• The rainy season is an Udgītha.
• Autumn is a Pratihāra.
• Winter is a Nidhana.

Seventeenth Khaṇḍa

• 1.

  The earth is a Hiṅkāra.
• The atmosphere is a Prastāva.
• The sky is an Udgītha.
• The regions of the compass are a Pratihāra.
• The ocean is a Nidhana.

Eighteenth Khaṇḍa

• 1.

  Goats are a Hiṅkāra.
• Sheep are a Prastāva.
• Cows are an Udgītha.
• Horses are a Pratihāra.
• Man is a Nidhana.

Nineteenth Khaṇḍa

• 1.

  Hair is a Hiṅkāra.
• Skin is a Prastāva.
• Flesh is an Udgītha.
• Bone is a Pratihāra.
• Marrow is a Nidhana.

Twentieth Khaṇḍa

• 1.

  Agni (Fire) is a Hiṅkāra.
• Vāyu (Wind) is a Prastāva.
• Āditya (Sun) is an Udgītha.
• The Nakshatras (Stars) are a Pratihāra.
• Candrama (Moon) is a Nidhana.

Twenty-first Khaṇḍa

The Sāman itself based on the world-all

• 1.

  The triple knowledge2 is a Hiṅkāra.
• The three worlds3 here are a Prastāva.
• Agni, Vāyu, and Āditya4 are an Udgītha.
• Stars, birds, and light-rays are a Pratihāra.
• Serpents, Gandharvas, and the Fathers are a Nidhana.

3. On this point there is this verse:—

• • Whatever triple things are fivefold—
  • Than these things there is nothing better, higher.

• • 4.

    Who knows this fact, he knows the world-all;
  • All regions of the compass bring him tribute.

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

Twenty-second Khaṇḍa

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

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

Various desired results of chanting

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

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

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

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

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

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

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

Twenty-third Khaṇḍa

Different modes of religious life

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

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

The syllable ‘Om,’ the acme of the cosmogony

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

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

Twenty-fourth Khaṇḍa

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

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

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

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

• 4.

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

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

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

• 8.

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

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

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

• 12.

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

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

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

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

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

THIRD PRAPĀṬHAKA

Brahma as the sun of the world-all

First Khaṇḍa

The sun as the honey extracted from all the Vedas

1. Verily, yonder sun is the honey of the gods. The cross-beam1 for it is the sky. The honeycomb is the atmosphere. The brood are the particles of light.

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

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

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

Second Khaṇḍa

1. So its southern rays are its southern honey-cells. The bees are the Yajus formulas. The flower is the Yajur-Veda. The drops of nectar fluid [arose as follows].

2. Verily, these Yajus formulas brooded upon that Yajur-Veda; from it, when it had been brooded upon, there was produced as its essence splendor, brightness, power, vigor, and food.

3. It flowed forth. It repaired to the sun. Verily, that is what that white appearance of the sun is.

Third Khaṇḍa

1. So its western rays are its western honey-cells. The bees are the Sāman chants. The flower is the Sāma-Veda. The drops of nectar fluid [arose as follows].

2. Verily, those Sāman chants brooded upon that Sāma-Veda. From it, when it had been brooded upon, there was produced as its essence splendor, brightness, power, vigor, and food.

3. It flowed forth. It repaired to the sun. Verily, that is what that dark appearance of the sun is.

Fourth Khaṇḍa

1. So its northern rays are its northern honey-cells. The bees are the [Hymns] of the Atharvans and Aṅgirases.1 The flower is Legend and Ancient Lore (itiliāsa-purāṇa). The drops of nectar fluid [arose as follows].

2. Verily, those [Hymns] of the Atharvans and Aṅgirases brooded upon that Legend and Ancient Lore. From it, when it had been brooded upon, there was produced as its essence splendor, brightness, power, vigor, and food.

3. It flowed forth. It repaired to the sun. Verily, that is what that exceedingly dark appearance of the sun is.

Fifth Khaṇḍa

1. So its upward rays are its upper honey-cells. The bees are the Hidden Teachings [i.e. the Upanishads]. The flower is Brahma. The drops of nectar fluid [arose as follows].

2. Verily, those Hidden Teachings brooded upon that Brahma; from it, when it had been brooded upon, there was produced as its essence splendor, brightness, power, vigor, and food.

3. It flowed forth. It repaired to the sun. Verily, that is what seems to tremble in the middle of the sun.

4. Verily, these are the essences of the essences, for the Vedas are essences and these are their essences. Verily, these are the nectars of the nectars, for the Vedas are nectars and these are their nectars.

Sixth Khaṇḍa

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

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

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

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

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

Seventh Khaṇḍa

1. Now, the Rudras live upon what is the second nectar [i. e. the Yajur-Veda] through Indra as their mouth. Verily, the gods neither eat nor drink. They are satisfied merely with seeing that nectar.

2. These enter that [white] form and come forth from that form.

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

4. As long as the sun shall rise in the east and set in the west, twice so long will it rise in the south and set in the north, and just that long will he compass the overlordship and the chief sovereignty of the Rudras.

Eighth Khaṇḍa

1. Now, the Ādityas live upon what is the third nectar [i. e. the Sāma-Veda] through Varuṇa as their mouth. Verily, the gods neither eat nor drink. They are satisfied merely with seeing that nectar.

2. These enter that [dark] form and come forth from that form.

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

4. So long as the sun shall rise in the south and set in the north, twice so long will it rise in the west and set in the east, and just that long will he compass the over-lordship and the chief sovereignty of the Ādityas.

Ninth Khaṇḍa

1. Now, the Maruts live upon what is the fourth nectar [i.e. the Atharva-Veda] through Soma as their mouth. Verily, the gods neither eat nor drink. They are satisfied merely with seeing that nectar.

2. These enter that [exceedingly dark] form and come forth from that form.

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

4. As long as the sun shall rise in the west and set in the east, twice so long will it rise in the north and set in the south, and just that long will he compass the the overlordship and the chief sovereignty of the Maruts.

Tenth Khaṇḍa

1. Now, the Sādhyas live upon what is the fifth nectar [i. e. the Upanishads] through Brahma as their mouth. Verily, the gods neither eat nor drink. They are satisfied merely with seeing that nectar.

2. These enter that form [which seems to tremble in the middle of the sun] and come forth from that form.

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

4. As long as the sun shall rise in the north and set in the south, twice so long will it rise in the zenith and set in the nadir, and just that long will he compass the overlordship and the chief sovereignty of the Sādhyas.

Eleventh Khaṇḍa

1. Henceforth, after having risen in the zenith, it will no more rise nor set. It will stand alone in the middle. On this point there is this verse:—

• 2.

  In yonder sphere it has not set,1
• Nor ever has it risen up;
• And by the truth of this, ye gods,
• Of Brahma let me not be robbed.

3. Verily, it neither rises nor sets for him, it is evermore day for him, who knows thus this mystic doctrine (upaniṣad) of Brahma.

4. Brahma told this to Prajāpati; Prajāpati, to Manu; Manu, to his descendants. To Uddālaka Āruṇi, as being the eldest son, his father declared this Brahma.

5. Verily, a father may teach this Brahma to his eldest son or to a worthy pupil, [6] [but] to no one else at all. Even if one should offer him this [earth] that is encompassed by water and filled with treasure, [he should say]: ‘This, truly, is more than that! This, truly, is more than that!’

Twelfth Khaṇḍa

The Gāyatrī meter as a symbol of all that is

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

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

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

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

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

• 6.

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

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

Thirteenth Khaṇḍa

The five door-keepers of the heavenly world

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

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

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

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

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

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

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

The ultimate exists within oneself

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

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

Fourteenth Khaṇḍa1

The individual soul identical with the infinite Brahma

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

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

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

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

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

Fifteenth Khaṇḍa

The universe as a treasure-chest and refuge

• 1.

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

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

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

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

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

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

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

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

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

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

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

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

Sixteenth Khaṇḍa

A person’s entire life symbolically a Soma-sacrifice

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

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

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

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

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

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

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

Seventeenth Khaṇḍa

1. When one hungers and thirsts and does not enjoy himself—that is a Preparatory Consecration Ceremony (dīkṣā).

2. When one eats and drinks and enjoys himself—then he joins in the Upasada ceremonies.3

3. When one laughs and eats and practises sexual intercourse—then he joins in the Chant and Recitation (stuta-śastra).

4. Austerity, alms-giving, uprightness, harmlessness, truthfulness—these are one’s gifts for the priests.

5. Therefore they say: ‘He will procreate (soṣyati)! He has procreated (asoṣṭa)!’1 —that is his rebirth (punar-utpādana). Death is an ablution after the ceremony.

Eighteenth Khaṇḍa

The fourfold Brahma in the individual and in the world

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

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

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

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

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

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

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

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

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

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

Nineteenth Khaṇḍa

The cosmic egg

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

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

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

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

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

FOURTH PRAPĀṬHAKA

Conversational instructions

First Khaṇḍa

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

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

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

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

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

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

5. Now Jānaśruti, the great-grandson [of Janaśruta], overheard this. Then when he rose he said to the attendant1 : ‘Lo! you speak [of me] as if I were Raikva, the man with the cart!’

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

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

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

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

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

‘Oh! I am, indeed,’ he acknowledged.

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

Second Khaṇḍa

1. Then Jānaśruti, the great-grandson [of Janaśruta], took six hundred cows and a gold necklace and a chariot drawn by a she-mule, and went back to him.

He said to him: [2] ‘Raikva, here are six hundred cows, and here is a gold necklace, and here is a chariot drawn by a she-mule. Now, Sir, teach me that divinity—the divinity which you reverence.’

3. And to him then the other replied: ‘Oh! Necklace and carriage along with the cows be yours, O Śūdra!’

And then again Jānaśruti, the great-grandson [of Janaśruta], taking a thousand cows and a gold necklace and a chariot drawn by a she-mule, and his daughter too, went unto him.

4. Then he spoke unto him: ‘Raikva, here are a thousand cows, and here is a gold necklace, and here is a chariot drawn by a she-mule, and here is a wife, and here is the village in which you dwell. Pray, Sir, do you teach me.’

5. Then, lifting up her face toward himself, he [i. e. Raikva] said: ‘He has brought these [cows] along!—Śūdra, merely with this face you would cause me to speak.’

—So those are called the Raikvaparṇa [villages], among the people of the Mahāvṛishas, where at his offer1 he lived.

Then he said to him:—

Third Khaṇḍa

1. ‘The Wind (Vāyu), verily, is a snatcher-unto-itself. Verily, when a fire blows out, it just goes to the Wind. When the sun sets, it just goes to the Wind. When the moon sets, it just goes to the Wind.

2. When water dries, goes up, it just goes to the Wind. For the Wind, truly, snatches all here to itself.—Thus with reference to the divinities.

3. Now with reference to oneself.—

Breath (prāṇa), verily, is a snatcher-unto-itself. When one sleeps, speech just goes to breath; the eye, to breath; the ear, to breath; the mind, to breath; for the breath, truly, snatches all here to itself.

4. Verily, these are two snatchers-unto-themselves: the Wind among the gods, breath among the vital breaths.

5. Now, once upon a time when Śaunaka Kāpeya and Abhipratārin Kākshaseni were being served with food, a student of sacred knowledge begged of them. They did not give to him.

6. Then he said:—

• “One God (deva) has swallowed up four mighty beings (mahātman).
• Who is that world’s protector, O Kāpeya?
• Him mortal men perceive not, though abiding
• In manifolded forms, Abhipratārin.

Verily, this food has not been offered to whom it belongs.”

7. Then Śaunaka Kāpeya, considering this, replied:—

• “The Self (ātman) of gods, of creatures Procreator,
• With golden teeth Devourer, truly Wise One—
• His mightiness they say is truly mighty;
• He eats what is not food, and is not eaten.

Thus, verily, O student of sacred knowledge, do we reverence It.—Give ye him alms.”

8. Then they gave to him.

These five1 and the other five2 make ten, and that is the highest throw in dice. Therefore in all regions ten, the highest throw, is food. That is Virāj1 and an eater of food. Through it this whole world came to light. This whole world comes to light for him, he becomes an eater of food, who knows this—yea, who knows this.’

Fourth Khaṇḍa

Satyakāma instructed concerning four quarters of Brahma

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

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

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

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

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

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

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

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

Fifth Khaṇḍa

[1] then the bull spoke to him, saying: ‘Satyakāma!’

‘Sir!’ he replied.

‘We have reached a thousand, my dear. Bring us to the teacher’s house. [2] And let me tell you a quarter of Brahma.’

‘Tell me, Sir.’

To him it then said: ‘One sixteenth is the east. One sixteenth is the west. One sixteenth is the south. One sixteenth is the north. This, verily, my dear, is the quarter of Brahma, consisting of four sixteenths, named the Shining.

3. He who, knowing it thus, reverences a quarter of Brahma, consisting of four sixteenths, as the Shining, becomes shining in this world. Then he wins shining worlds who, knowing it thus, reverences a quarter of Brahma, consisting of four sixteenths, as the Shining.

Sixth Khaṇḍa

1. Fire will tell you a quarter.’

He then, when it was the morrow, drove the cows on. Where they came at evening, there he built a fire, penned in the cows, laid on fuel, and sat down to the west of the fire, facing the east.

2. The fire spoke to him, saying: ‘Satyakāma!’

‘Sir!’ he replied.

3. ‘Let me tell you, my dear, a quarter of Brahma.’

‘Tell me, Sir.’

To him it then said: ‘One sixteenth is the earth. One sixteenth is the atmosphere. One sixteenth is the sky. One sixteenth is the ocean. This, verily, my dear, is the quarter of Brahma, consisting of four sixteenths, named the Endless.

4. He who, knowing it thus, reverences a quarter of Brahma, consisting of four sixteenths, as the Endless, becomes endless in this world. Then he wins endless worlds who, knowing it thus, reverences a quarter of Brahma, consisting of four sixteenths, as the Endless.

Seventh Khaṇḍa

1. A swan will tell you a quarter.’

He then, when it was the morrow, drove the cows on. Where they came at evening, there he built a fire, penned in the cows, laid on the fuel, and sat down to the west of the fire, facing the east.

2. A swan flew down to him, and spoke to him, saying: ‘Satyakāma!’

‘Sir!’ he replied.

3. ‘Let me tell you, my dear, a quarter of Brahma.’

‘Tell me, Sir.’

To him it then said: ‘One sixteenth is fire. One sixteenth is the sun. One sixteenth is the moon. One sixteenth is lightning.

This, verily, my dear, is the quarter of Brahma, consisting of four sixteenths, named the Luminous.

4. He who, knowing it thus, reverences a quarter of Brahma, consisting of four sixteenths, as the Luminous, becomes luminous in this world. Then he wins luminous worlds who, knowing it thus, reverences a quarter of Brahma, consisting of four sixteenths, as the Luminous.

Eighth Khaṇḍa

1. A diver-bird will tell you a quarter.’

He then, when it was the morrow, drove the cows on. Where they came at evening, there he built a fire, penned in the cows, laid on fuel, and sat down to the west of the fire, facing the east.

2. A diver-bird flew down to him, and spoke to him, saying: ‘Satyakāma!’

‘Sir!’ he replied.

3. ‘Let me tell you, my dear, a quarter of Brahma.’

‘Tell me, Sir.’

To him it then said: ‘One sixteenth is breath. One sixteenth is the eye. One sixteenth is the ear. One sixteenth is mind. This, verily, my dear, is the quarter of Brahma, consisting of four sixteenths, named Possessing-a-support.

4. He who, knowing it thus, reverences a quarter of Brahma, consisting of four sixteenths, as Possessing-a-support, comes to possess a support in this world. Then he wins worlds possessing a support who, knowing it thus, reverences a quarter of Brahma, consisting of four sixteenths, as Possessing-a-support.’

Ninth Khaṇḍa

1. Then he reached the teacher’s house. The teacher spoke to him, saying: ‘Satyakāma!’

‘Sir!’ he replied.

2. ‘Verily, my dear, you shine like a Brahma-knower. Who, pray, has instructed you?’

‘Others than men,’ he acknowledged. ‘But do you yourself please speak to me; [3] for I have heard from those who are like you, Sir, that the knowledge which has been learned from a teacher best helps one to attain his end.’

To him he then declared it. In it then nothing whatsoever was omitted—yea, nothing was omitted.

Tenth Khaṇḍa

Brahma as life, joy, and the void

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

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

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

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

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

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

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

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

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

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

Eleventh Khaṇḍa

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

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

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

Twelfth Khaṇḍa

1. So then the southern sacrificial (Anvāhāryapacana) fire instructed him: ‘Water, the quarters of heaven, the stars, the moon [are forms of me. But] the Person who is seen in the moon—I am he; I am he indeed!’

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

Thirteenth Khaṇḍa

1. So then the eastern (Āhavanīya) fire instructed him: ‘Breath, space, sky, lightning [are forms of me. But] the Person who is seen in the lightning—I am he; I am he indeed!’

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

Fourteenth Khaṇḍa

The soul, and its way to Brahma

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

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

2. ‘Sir!’ he then replied.

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

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

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

3. ‘This—’ he acknowledged.

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

‘Tell me, Sir.’

To him he then said:—

Fifteenth Khaṇḍa

1. ‘That Person who is seen in the eye—He is the Self (Ātman),’ said he. ‘That is the immortal, the fearless. That is Brahma. So even if they pour clarified butter or water on that, it goes away to the edges.

2. They call this “Loveliness-uniter” (saṁyadvāma), for all lovely things (vāma) come together (saṁyanti) unto it. All lovely things come together unto him who knows this.

3. And this is also “Goods-bringer” (vāmanī), for it brings (√nī) all goods (vāma). He brings all goods who knows this.

4. And this one is also “Light-bringer” (bhāmanī), for it shines (√bhā) in all worlds. He shines in all worlds who knows this.

5. Now, whether they perform the cremation obsequies in the case of such a person or not, they [i. e. the dead] pass over into a flame; from a 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 northwards; from the months, into the year; from the year, into the sun; from the sun, into the moon; from the moon, into lightning. There there is a Person (puruṣa) who is non-human (a-mānava).

6. He leads them on to Brahma. This is the way to the gods,1 the way to Brahma. They who proceed by it return not to the human condition here—yea, they return not!’

Sixteenth Khaṇḍa

The Brahman priest properly silent at the sacrifice

1. Verily, he who purifies here2 is a sacrifice. Truly, when he moves, he purifies this whole world. Since when he moves (yan) he purifies this whole world, therefore indeed he is a sacrifice (yajña).

His two paths are mind and speech.

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

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

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

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

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.

Seventeenth Khaṇḍa

How the Brahman priest rectifies mistakes in the sacrificial ritual

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 north1 in which there is a Brahman priest who knows this. Verily, there is this song on the Brahman priest who knows this:—

• Whichever way he2 turns himself,
• In that same way goes [10] common man.
• The Brahman priest alone protects
• The sacrificers3 like a dog.4

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.

FIFTH PRAPĀṬHAKA

Concerning breath, the soul, and the Universal Soul

First Khaṇḍa

The rivalry of the five bodily functions, and the superiority of breath

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.

Second Khaṇḍa

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.’

The ‘mixed potion’ incantation for the attainment of greatness

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 verse3 he takes a sip at each hemistich:—

—here he takes a sip—

—here he takes a sip—

—here he takes a sip—

—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:—

• If during rites done for a wish
• One sees a woman in his dream,
• Success he there may recognize
• In this appearance of his dream
• —In this appearance of his dream.

Third Khaṇḍa1

The course of the soul in its reincarnations

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 Gautama1 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:—

Fourth Khaṇḍa

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.

Fifth Khaṇḍa

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.

Sixth Khaṇḍa

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.

Seventh Khaṇḍa

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.

Eighth Khaṇḍa

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.

Ninth Khaṇḍa

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.

Tenth Khaṇḍa

1. So those who know this, and those too who worship in a forest with the thought that “Faith is austerity,” pass into the flame1 ; 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 smoke2 ; 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:—

• 9.

  The plunderer of gold, the liquor-drinker,
• The invader of a teacher’s bed, the Brahman-killer—
• These four sink downward in the scale,
• And, fifth, he who consorts with them.

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!’

Eleventh Khaṇḍa1

The Universal Soul

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 say2 :—

• ‘Within my realm there is no thief,
• No miser, nor a drinking man,
• None altarless, none ignorant,
• No man unchaste, no wife unchaste.’

‘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 hands1 in the morning they returned. Then, without having first received them as pupils, he spoke to them as follows:—

Twelfth Khaṇḍa

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.’

Thirteenth Khaṇḍa

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.’

Fourteenth Khaṇḍa

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.’

Fifteenth Khaṇḍa

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.’

Sixteenth Khaṇḍa

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.’

Seventeenth Khaṇḍa

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.’

Eighteenth Khaṇḍa

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 span1 —thus,2 [yet] is to be measured by thinking of oneself3 —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.

Nineteenth Khaṇḍa

The mystical Agnihotra sacrifice to the Universal Soul in one’s own self

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.

Twentieth Khaṇḍa

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.

Twenty-first Khaṇḍa

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.

Twenty-second Khaṇḍa

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.

Twenty-third Khaṇḍa

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.

Twenty-fourth Khaṇḍa

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:—

• As hungry children sit around
• About their mother here in life,
• E’en so all beings sit around
• The Agnihotra sacrifice.’

SIXTH PRAPĀṬHAKA

The instruction of Śvetaketu by Uddālaka concerning the key to all knowledge

First Khaṇḍa

The threefold development of the elements and of man from the primary unitary Being

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.

Second Khaṇḍa

1. ‘In the beginning, my dear, this world was just Being (sat), one only, without a second. To be sure, some people say1 : “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.

Third Khaṇḍa

1. Now, of these beings here there are just three origins2 : [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.

Fourth Khaṇḍa

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 old2 : “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.

Fifth Khaṇḍa

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.

Sixth Khaṇḍa

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.

Seventh Khaṇḍa

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.

Eighth Khaṇḍa

Concerning sleep, hunger and thirst, and dying

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 previously1 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.

Ninth Khaṇḍa

The unitary World-Soul, the immanent reality of all things and of man

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.

Tenth Khaṇḍa

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.

Eleventh Khaṇḍa

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.

Twelfth Khaṇḍa

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 thus1 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.

Thirteenth Khaṇḍa

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.

Fourteenth Khaṇḍa

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.

Fifteenth Khaṇḍa

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 divinity1 —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.

Sixteenth Khaṇḍa

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.

SEVENTH PRAPĀṬHAKA

The instruction of Nārada by Sanatkumāra

Progressive worship of Brahma up to the Universal Soul

First Khaṇḍa

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.’

• ‘Is there, Sir, more than Name?’
• ‘There is, assuredly, more than Name.’
• ‘Do you, Sir, tell me it.’

Second Khaṇḍa

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.’

• ‘Is there, Sir, more than Speech?’
• ‘There is, assuredly, more than Speech.’
• ‘Do you, Sir, tell me it.’

Third Khaṇḍa

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.’

• ‘Is there, Sir, more than Mind?’
• ‘There is, assuredly, more than Mind.’
• ‘Do you, Sir, tell me it.’

Fourth Khaṇḍa

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.’

• ‘Is there, Sir, more than Conception?’
• ‘There is, assuredly, more than Conception.’
• ‘Do you, Sir, tell me it.’

Fifth Khaṇḍa

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.’

• ‘Is there, Sir, more than Thought?’
• ‘There is, assuredly, more than Thought.’
• ‘Do you, Sir, tell me it.’

Sixth Khaṇḍa

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.’

• ‘Is there, Sir, more than Meditation?’
• ‘There is, assuredly, more than Meditation.’
• ‘Do you, Sir, tell me it.’

Seventh Khaṇḍa

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.’

• ‘Is there, Sir, more than Understanding?’
• ‘There is, assuredly, more than Understanding.’
• ‘Do you, Sir, tell me it.’

Eighth Khaṇḍa

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.’

• ‘Is there, Sir, more than Strength?’
• ‘There is, assuredly, more than Strength.’
• ‘Do you, Sir, tell me it.’

Ninth Khaṇḍa

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.’

• ‘Is there, Sir, more than Food?’
• ‘There is, assuredly, more than Food.’
• ‘Do you, Sir, tell me it.’

Tenth Khaṇḍa

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.’

• ‘Is there, Sir, more than Water?’
• ‘There is, assuredly, more than Water.’
• ‘Do you, Sir, tell me it.’

Eleventh Khaṇḍa

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.’

Twelfth Khaṇḍa

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.’

Thirteenth Khaṇḍa

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.’

Fourteenth Khaṇḍa

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.’

Fifteenth Khaṇḍa

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.

Sixteenth Khaṇḍa

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.’

Seventeenth Khaṇḍa

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.’

Eighteenth Khaṇḍa

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.’

Nineteenth Khaṇḍa

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.’

Twentieth Khaṇḍa

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.’

Twenty-first Khaṇḍa

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.’

Twenty-second Khaṇḍa

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.’

Twenty-third Khaṇḍa

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.’

Twenty-fourth Khaṇḍa

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.

Twenty-fifth Khaṇḍa

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.

Twenty-sixth Khaṇḍa

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:—

• The seer sees not death,
• Nor sickness, nor any distress.
• The seer sees only the All,
• Obtains the All entirely.

That [Soul] is onefold, is threefold, fivefold, sevenfold, and also ninefold;

• Again, declared elevenfold,
• And hundred-and-eleven-fold,
• And also twenty-thousand-fold.1

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 one2 who has his stains wiped away the blessed Sanatkumāra shows the further shore of darkness. People call him Skanda3 —yea, they call him Skanda.

EIGHTH PRAPĀṬHAKA

Concerning the nature of the soul

First Khaṇḍa

The universal real Soul, within the heart and in the world

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. That1 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 dependent2 —

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.

Second Khaṇḍa

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.

Third Khaṇḍa

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 one1 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.

Fourth Khaṇḍa

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.

Fifth Khaṇḍa

The true way to the Brahma-world, through a life of abstinent religious study

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-āśakāyana1 ) 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.

Sixth Khaṇḍa

Passing out from the heart through the sun to immortality

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:—

• There are a hundred and one arteries of the heart.
• One of these passes up to the crown of the head.
• Going up by it, one goes to immortality.
• The others are for departing in various directions.1

Seventh Khaṇḍa

The progressive instruction of Indra by Prajāpati concerning the real self

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.

Eighth Khaṇḍa

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.

Ninth Khaṇḍa

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:—

Tenth Khaṇḍa

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 unclothe1 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 unclothe1 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:—

Eleventh Khaṇḍa

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:—

Twelfth Khaṇḍa

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-world1 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!

Thirteenth Khaṇḍa

A paean of the perfected soul

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 Rāhu2 ; I, a perfected soul (kṛtātman), pass into the uncreated Brahma-world—yea, into it I pass!

Fourteenth Khaṇḍa

The exultation and prayer of a glorious learner

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]!

Fifteenth Khaṇḍa

Final words to the departing pupil

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

[1 ]The Sāma-Veda is the Veda to which this Chāndogya Upanishad is attached.

[2 ]The word Om, with which every recital of the Vedas begins, is here set forth as a symbol representing the essence and acme of the entire ‘loud singing’ (udgītha).

[3 ]Specifically, the Rig-Veda, the ‘Veda of Hymns.’

[4 ]Specifically, the Sāma-Veda, the ‘Veda of Chants.’

[1 ]With its meaning of ‘yes’ compare ‘Amen.’

[2 ]Concerning the sacrificial procedure, which is conducted by three orders of priests employing selections from the three Vedas.

[3 ]That is, the Adhvaryu priest of the Yajur-Veda.

[4 ]That is, the Hotṛi priest of the Rig-Veda.

[5 ]That is, the Udgātri priest of the Sāma-Veda. With the general reference to the sacrificial ritual here compare the more definite description at Tait. 1. 8.

[6 ]A similar story, but with a different purport, occurs at Bṛih. 1. 3. There are numerous other episodes in the strife of the gods and the devils, e.g. Śat. Br. 3. 4. 4. 3 and Ait. Br. 1. 23.

[1 ]An approximation to svar, ‘light.’

[1 ]A Hymn of Praise in the Hindu ritual.

[1 ]Perhaps a double meaning is intended here, for the word akṣara, which means ‘syllable,’ also means ‘imperishable.’

[1 ]The fact that the Sāma-Veda is composed chiefly of extracts from the Rig-Veda is held in mind throughout this and the following sections which deal with the Ṛic and the Sāman.

[1 ]The implication is that Pravāhana was not a Brahman. In 5. 3. 5 he is spoken of as one of the princely class (rājanya).

[1 ]In order that this section may convey some meaning, the commentator Śaṅkara’s explanation of the basis of this series of identifications is added in brackets.

[1 ]The preceding words of this section are a recurrent stereotyped expression found also at 1. 3. 7 and 2. 8. 3.

[2 ]Still another meaning of the word sāman.

[3 ]A third distinct meaning of the word sāman.

[1 ]These are the five divisions of the fivefold Sāman.

[2 ]Compare the similar identifications at AV. 9. 6. 47.

[1 ]These are the names of the members of a sevenfold Sāman chant.

[2 ]The preceding words of this section are a recurrent stereotyped expression found also at 1. 3. 7 and 1. 13. 4.

[1 ]The commentator gives the explanation through the following curious calculation of the distance separating the sun from the earth: 12 months, 5 seasons, 3 world-spaces—then the sun is the twenty-first.

[2 ]The word nākam is made to yield the epithet ‘sorrowless’ by an etymological pun, na-a-kam, ‘no lack of desire.’

[1 ]For a somewhat different, but less probable, rendering see Whitney, AJP. 11. 413.

[2 ]That is, Rig-Veda, Sāma-Veda, and Yajur-Veda.

[3 ]That is, earth, atmosphere, and sky.

[4 ]Fire, Wind, and Sun, regarded as regents of the three worlds. For another example of the collocation of this triad see 3. 15. 6.

[1 ]That is, the three Vedas.

[2 ]Representing earth, atmosphere, and sky.

[3 ]The four stanzas contained in this Khaṇḍa are adapted to the purposes of the chant by the special prolongation (plutation) of some of the vowels and the occasional insertion of the interjectional words hum and ā.

[1 ]The beam from which the honeycomb hangs.

[1 ]A designation of the Atharva-Veda.

[1 ]Adopting Bohtlingk’s emendation, nimumloca, for the impossible na nimloca.

[1 ]RV. 10. 90. 3, with slight variations.

[2 ]This same characterization is found at Bṛih. 2. 1. 5.

[1 ]This section, which occurs also as Śat. Br. 10. 6. 3, constitutes the famous Śāṇḍilya-vidyā, or Doctrine of Śāṇḍilya.

[2 ]Thus Śankara explains the threefold mystic epithet taj-ja-lān.

[1 ]For one faces the east when one offers a sacrifice for oneself (juhute).

[2 ]For it is the region of Yama, the god of the dead.

[3 ]For it is the region of King (rājan) Varuṇa, or because of the red (rāga) of twilight.

[4 ]For it is the region presided over by Kubera, the god of wealth.—These are Śaṅkara’s explanations of the four epithets.

[5 ]Śaṅkara explains that the son’s name is here to be said three times.

[1 ]That is, in wind, the breath of the world-all.

[1 ]This same etymological explanation occurs at Bṛih. 3. 9. 4.

[2 ]That is, who knows this doctrine of the 24 + 44 + 48 years.

[3 ]The ceremonies which constitute a part of the Jyotiṣtoma (Praise of Light) form of the Soma sacrifice and during which the sacrificer is allowed a certain amount of food.

[1 ]In this exposition of the similarities between man and the sacrifice these two words are used in a double signification. They mean also, in relation to the sacrifice: ‘He will press out [the Soma juice]! He has pressed [it] out!’

[2 ]SV. 1. 1. 10, varying slightly from RV. 8. 6. 30.

[3 ]VS. 20. 21, varying slightly from RV. 1. 50. 10.

[4 ]Referring to RV. 10. 90. 3, already quoted at Chānd. 3. 12. 5.

[1 ]Whose custom it is continually to flatter his master.

[1 ]Literally, ‘for him’ (asmai).

[1 ]Wind, fire, sun, moon, and water. Cf. 4. 3. 1, 2.

[2 ]Breath, speech, eye, ear, and mind. Cf. 4. 3. 3.

[1 ]The name of an early mythological representation of original matter; also the name of a meter of ten syllables.

[1 ]This same way is described subsequently at 5. 10. 1-2.

[2 ]That is, the wind.

[1 ]That is, auspicious.—Śaṅkara.

[2 ]The Brahman priest. That is, the Brahman is the leader of mankind. But Śaṅkara interprets: ‘Wherever it goes back (i. e. there is a defect in the sacrifice), thither the man (i. e. the Brahman) goes, to mend the defect with his knowledge.’ Deussen interprets these lines:

• ‘Whichever way one turns himself,
• Thereon a human being goes.’

Max Müller suggests still another idea.

[3 ]The word kurūn may also mean ‘the Kuru people.’

[4 ]Adopting, as do BR. and Deussen, the reading śvā instead of aśvā, ‘a mare.’

[1 ]The word might almost be translated ‘Senses’; but ‘Functions’ would perhaps more accurately represent the quaint old idea in the modern scientific terminology.—Cf. the other accounts of this rivalry at Bṛih. 6. 1. 7-14 and Kaush. 3. 3.

[1 ]By sipping at the commencement of a meal and by rinsing out the mouth at the close of the meal—the familiar custom in India.

[2 ]Or, ‘this world-all.’

[3 ]RV. 5 82. 1.

[1 ]With the instruction of Śvetaketu in Khaṇḍas 3-10 compare the parallel account at Bṛih. 6. 2.

[1 ]That is, Gautama Āruṇi, the father.

[1 ]That is, into the flame of the cremation fire.

[1 ]This same way has already been described in 4. 15. 5-6.

[2 ]That is, into the smoke of the cremation fire.

[3 ]Such as flies, worms, etc.

[1 ]Another version is found at Śat. Br. 10. 6. 1.

[2 ]Deussen’s interpretation.

[1 ]As a token of discipleship. Compare 4. 4. 5.

[1 ]From earth to heaven—as Śaṅkara suggests.

[2 ]Deictically.

[3 ]abhi-vi-māna, a word of not altogether certain meaning, either from √mā ‘to measure,’ or from √man ‘to think,’ like the immediately preceding prādeśamātia, or perhaps pregnantly referring to both.

[1 ]According to the Poona and Madras editions of the Chāndogya Upanishad the first part of this paragraph would read: ‘The Udāna breath being satisfied, the skin is satisfied. The skin being satisfied, wind is satisfied,’ etc.

[1 ]As, for example, in 3. 19. 1 and Tait. 2. 7.

[2 ]Literally ‘seeds’ (bīja).

[1 ]‘Name and form’ is the Sanskrit idiom for ‘individuality.’

[2 ]Compare Muṇḍ. 1. 1. 3.

[1 ]In 6. 5. 1-4.

[1 ]In an article entitled ‘Sources of the filosofy of the Upaniṣads,’ JAOS. 36 (1916), pp. 197-204, Edgerton translates as follows (p. 200, n. 5): ‘What that subtle essence is, a-state-of-having-that(-aṇimā)-as-its-essence is this universe, that is the Real, that is the Soul, that art thou, Śvetaketu.’

[2 ]In deep sleep and in death.

[1 ]Deictically.

[2 ]Instead of abhi-pra-asya Bohtlingk and Roth (BR. 1. 543 s.v.) read abhi-pra-asya, ‘add more unto it.’

[1 ]This same statement of the order of the cessation of functions on the approach of death occurs in 6. 8. 6.

[1 ]This sentence adhīhi bhagavo lacks but the word brahma to be the same as the request which Bhrigu Vāruṇi put to his father in a similar progressive definition in Tait. 3. 1: adhīhi bhagavo brahma, ‘Sir, declare Brahma.’

[1 ]With this list, which recurs here and in the seventh Khaṇḍa, compare the somewhat similar enumerations at Bṛih. 2. 4. 10; 4. 1. 2; 4. 5. 11.

[1 ]Literally ‘nights.’

[1 ]In the cremation-pile.

[1 ]For this same idea of the indefinite self-individuation of ultimate reality see Maitri 5. 2.

[2 ]As, for example, Nārada, the instruction of whom by Sanatkumāra forms this entire Seventh Prapāṭhaka up to this point.

[3 ]Meaning, etymologically, ‘the Leaper[-over].’ Perhaps the idea of this apparently later addition is, that the teacher of this Upanishadic doctrine, which ‘overcomes’ darkness, is compared to—indeed, is identified with—Skanda, god of war in later Hinduism, the leader of hosts.

[4 ]Explained by Śaṅkara as ‘the body.’

[5 ]Explained by Śaṅkara as ‘the heart.’

[1 ]And not the body.

[2 ]The apodosis of this comparison seems to be lacking. However, the general idea is doubtless the same as in the following prophecies. i. e. they who in this life are slaves to the dictates of desire like the slaves of a ruler, will continue unchanged in the hereafter. Whitney, in his review of ‘Bohtlingk’s Upanishads’ in the American Journal of Philology, vol. 11, p. 429, interprets the protasis somewhat differently: ‘ “For just as here subjects (of a king who leads them into a new territory) settle down according to order, [and] whatever direction their desires take them to, what region, what piece of ground, that same they severally live upon”—so, we are to understand, is it also in the other world; one’s desires determine his condition there.’

[1 ]That is, the soul in deep sleep.

[2 ]Another analytic explanation of the word satyam occurs at Brih. 5. 5. 1.

[3 ]Perhaps on the ground that the sound ti is contained in the word martya, meaning ‘mortal’.

[1 ]According to another possible division of the compound word which Śaṅkara seems to have adopted, a-nāśaka-ayana, it would mean ‘entrance into the unperishing.’

[1 ]This stanza recurs at Kaṭha 6. 16.

[1 ]In token of discipleship.

[2 ]Or the text might be translated: ‘ “That Person who is seen in the eye—He is the Self,” said he. “That is the immortal, the fearless. That is Brahma.” ’ Such quite certainly is the translation of the very same words which have already occurred in 4. 15. 1.

[1 ]Besides meaning ‘oneself,’ as it evidently does both in this paragraph and in the beginning of the following paragraph, the word ātman may also have the connotation ‘one’s body,’ which seems to be the meaning in the latter half of the following paragraph.

[1 ]Reading vicchādayanti with all the texts, from √chad. However, the Com. explains as ‘they chase.’ The parallel passage in Bṛih. 4. 3. 20 has vicchāyayati ‘tear to pieces,’ from √chā.

[1 ]Who received this instruction from Prajāpati through Indra, the chief of the Vedic gods.

[2 ]Referring to the familiar idea that an eclipse is caused by the dragon Rāhu’s attempt to swallow the moon.

[3 ]‘Name and form’ is the Sanskrit expression for the modern term ‘individuality.’

[1 ]That is, at animal sacrifices.

[2 ]That is, in reincarnation.