Chandogya Upanishad

Shanti Patha (Samaveda)

ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि । सर्वं ब्रह्मौपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरणमस्त्वनिराकरणं मेऽस्तु । तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु । ॐ शान्तिः शान्तिः शान्तिः ।।

oṃ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ śrotramatho balamindriyāṇi ca sarvāṇi | sarvaṃ brahmaupaniṣadaṃ māhaṃ brahma nirākuryāṃ mā mā brahma nirākarodanirākaraṇamastvanirākaraṇaṃ me'stu | tadātmani nirate ya upaniṣatsu dharmāste mayi santu te mayi santu | oṃ śāntiḥ śāntiḥ śāntiḥ ||

Om. May my limbs, speech, vital breath, eyes, ears, and all my senses and strength grow vigorous. All is the Brahman of the Upanishads. May I never deny Brahman, may Brahman never deny me; let there be no denial, let there be no denial from my side. May all the virtues declared in the Upanishads dwell in me who am devoted to the Self; may they dwell in me. Om peace, peace, peace.

Mantra 1

ओमित्येतदक्षरमुद्गीथमुपासीत । ओमिति ह्युद्गायति तस्योपव्याख्यानम् ।। १ ।।

omityetadakṣaramudgīthamupāsīta | omiti hyudgāyati tasyopavyākhyānam || 1 ||

One should meditate on the syllable OM as the Udgitha, for one begins the Udgitha chant with OM. Here now is its explanation.

Mantra 2

एषां भूतानां पृथिवी रसः पृथिव्या अपो रसः अपामोषधयो रस ओषधीनां पुरुषो रसः पुरुषस्य वाग्रसो वाच ऋग्रस ऋचः साम रसः साम्न उद्गीथो रसः ।। २ ।।

eṣāṃ bhūtānāṃ pṛthivī rasaḥ pṛthivyā apo rasaḥ apāmoṣadhayo rasa oṣadhīnāṃ puruṣo rasaḥ puruṣasya vāgraso vāca ṛgrasa ṛcaḥ sāma rasaḥ sāmna udgītho rasaḥ || 2 ||

Of these beings the earth is the essence; of the earth, the waters; of the waters, the plants; of the plants, the human being; of the human being, speech; of speech, the Rig verse; of the Rig, the Saman; and of the Saman, the Udgitha is the essence.

Mantra 3

स एष रसानां रसतमः परमः परार्ध्योऽष्टमो यदुद्गीथः ।। ३ ।।

sa eṣa rasānāṃ rasatamaḥ paramaḥ parārdhyo'ṣṭamo yadudgīthaḥ || 3 ||

This Udgitha is the essence of essences, the highest, the supreme, deserving of the highest place — the eighth in that series.

Mantra 4

कतमा कतमर्क्कतमत्कतमत्साम कतमः कतम उद्गीथ इति विमृष्टं भवति ।। ४ ।।

katamā katamarkkatamatkatamatsāma katamaḥ katama udgītha iti vimṛṣṭaṃ bhavati || 4 ||

Which then is the Rig? Which the Saman? Which the Udgitha? This becomes the matter of inquiry.

Mantra 5

वागेवर्क्प्राणः सामोमित्येतदक्षरमुद्गीथस्तद्वा एतन्मिथुनं यद्वाक्च प्राणश्चर्क्च साम च ।। ५ ।।

vāgevarkprāṇaḥ sāmomityetadakṣaramudgīthastadvā etanmithunaṃ yadvākca prāṇaścarkca sāma ca || 5 ||

Speech indeed is the Rig, breath is the Saman, and this syllable OM is the Udgitha. Speech and breath, the Rig and the Saman — this forms a pair.

Mantra 6

तदेतन्मिथुनमोमित्येतस्मिन्नक्षरे संसृज्यते यदा वै मिथुनौ समागच्छत आपयतो वै तावन्योन्यस्य कामम् ।। ६ ।।

tadetanmithunamomityetasminnakṣare saṃsṛjyate yadā vai mithunau samāgacchata āpayato vai tāvanyonyasya kāmam || 6 ||

This pair is joined together in the syllable OM. When the two of a pair come together, they fulfill each other's desire.

Mantra 7

आपयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते ।। ७ ।।

āpayitā ha vai kāmānāṃ bhavati ya etadevaṃ vidvānakṣaramudgīthamupāste || 7 ||

He who, knowing this, meditates on the syllable OM as the Udgitha becomes a fulfiller of desires.

Mantra 8

तद्वा एतदनुज्ञाक्षरं यद्धि किञ्चानुजानात्योमित्येव तदाहैषो एव समृद्धिर्यदनुज्ञा समर्धयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते ।। ८ ।।

tadvā etadanujñākṣaraṃ yaddhi kiṃcānujānātyomityeva tadāhaiṣo eva samṛddhiryadanujñā samardhayitā ha vai kāmānāṃ bhavati ya etadevaṃ vidvānakṣaramudgīthamupāste || 8 ||

This is the syllable of assent, for whenever one assents to anything one says only 'OM.' And assent itself is prosperity. He who, knowing this, meditates on the syllable OM as the Udgitha becomes one who makes desires prosper.

Mantra 9

तेनेयं त्रयीविद्या वर्तते ओमित्याश्रावयत्योमितिशंसत्योमित्युद्गायत्येतस्यैवाक्षरस्यापचित्यै महिम्ना रसेन ।। ९ ।।

teneyaṃ trayīvidyā vartate omityāśrāvayatyomitiśaṃsatyomityudgāyatyetasyaivākṣarasyāpacityai mahimnā rasena || 9 ||

Through this the threefold knowledge proceeds: with 'OM' one bids the priest recite, with 'OM' one recites the praise, with 'OM' one sings the Udgitha — all in honour of this very syllable, through its greatness and its essence.

Mantra 10

तेनोभौ कुरुतो यश्चैतदेवं वेद यश्च न वेद । नाना तु विद्या चाविद्या च यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवतीति खल्वेतस्यैवाक्षरस्योपव्याख्यानं भवति ।। १० ।।

tenobhau kuruto yaścaitadevaṃ veda yaśca na veda | nānā tu vidyā cāvidyā ca yadeva vidyayā karoti śraddhayopaniṣadā tadeva vīryavattaraṃ bhavatīti khalvetasyaivākṣarasyopavyākhyānaṃ bhavati || 10 ||

With it both perform rites — the one who knows this and the one who does not. But knowledge and ignorance are different. What one does with knowledge, faith, and insight into the secret teaching, that alone becomes more powerful. Such indeed is the explanation of this very syllable.

Mantra 11

देवासुरा ह वै यत्र संयेतिरे उभये प्राजापत्यास्तद्ध देवा उद्गीथमाजह्रुरनेनैनानभिभविष्याम इति ।। १ ।।

devāsurā ha vai yatra saṃyetire ubhaye prājāpatyāstaddha devā udgīthamājahruranenainānabhibhaviṣyāma iti || 1 ||

When the gods and the demons, both descended from Prajapati, contended with one another, the gods took up the Udgitha, thinking: 'With this we shall overcome them.'

Mantra 12

ते ह नासिक्यं प्राणमुद्गीथमुपासांचक्रिरे तं हासुराः पाप्मना विविधुस्तस्मात्तेनोभयं जिघ्रति सुरभि च दुर्गन्धि च पाप्मना ह्येष विद्धः ।। २ ।।

te ha nāsikyaṃ prāṇamudgīthamupāsāṃcakrire taṃ hāsurāḥ pāpmanā vividhustasmāttenobhayaṃ jighrati surabhi ca durgandhi ca pāpmanā hyeṣa viddhaḥ || 2 ||

They meditated on the breath in the nose as the Udgitha. The demons pierced it with evil; therefore with it one smells both the fragrant and the foul, for it is pierced by evil.

Mantra 13

अथ ह वाचमुद्गीथमुपासांचक्रिरे तां हासुराः पाप्मना विविधुस्तस्मात्तयोभयं वदति सत्यं चानृतं च पाप्मना ह्येषा विद्धा ।। ३ ।।

atha ha vācamudgīthamupāsāṃcakrire tāṃ hāsurāḥ pāpmanā vividhustasmāttayobhayaṃ vadati satyaṃ cānṛtaṃ ca pāpmanā hyeṣā viddhā || 3 ||

Then they meditated on speech as the Udgitha. The demons pierced it with evil; therefore with it one speaks both truth and falsehood, for it is pierced by evil.

Mantra 14

अथ ह चक्षुरुद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयं पश्यति दर्शनीयं चादर्शनीयं च पाप्मना ह्येतद्विद्धम् ।। ४ ।।

atha ha cakṣurudgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayaṃ paśyati darśanīyaṃ cādarśanīyaṃ ca pāpmanā hyetadviddham || 4 ||

Then they meditated on the eye as the Udgitha. The demons pierced it with evil; therefore with it one sees both the fair and the foul, for it is pierced by evil.

Mantra 15

अथ ह श्रोत्रमुद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयं शृणोति श्रवणीयं चाश्रवणीयं च पाप्मना ह्येतद्विद्धम् ।। ५ ।।

atha ha śrotramudgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayaṃ śṛṇoti śravaṇīyaṃ cāśravaṇīyaṃ ca pāpmanā hyetadviddham || 5 ||

Then they meditated on the ear as the Udgitha. The demons pierced it with evil; therefore with it one hears both what is worth hearing and what is not, for it is pierced by evil.

Mantra 16

अथ ह मन उद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयं संकल्पते संकल्पनीयं चासंकल्पनीयं च पाप्मना ह्येतद्विद्धम् ।। ६ ।।

atha ha mana udgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayaṃ saṃkalpate saṃkalpanīyaṃ cāsaṃkalpanīyaṃ ca pāpmanā hyetadviddham || 6 ||

Then they meditated on the mind as the Udgitha. The demons pierced it with evil; therefore with it one conceives both what is worth conceiving and what is not, for it is pierced by evil.

Mantra 17

अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासांचक्रिरे तं हासुरा ऋत्वा विदध्वंसुर्यथाश्मानमाखणमृत्वा विध्वंसेतैवम् ।। ७ ।।

atha ha ya evāyaṃ mukhyaḥ prāṇastamudgīthamupāsāṃcakrire taṃ hāsurā ṛtvā vidadhvaṃsuryathāśmānamākhaṇamṛtvā vidhvaṃsetaivam || 7 ||

Then they meditated on this chief breath in the mouth as the Udgitha. The demons, dashing against it, were shattered — just as a clod of earth is scattered when it strikes a solid rock.

Mantra 18

यथाश्मानमाखणमृत्वा विध्वंसत एवं हैव स विध्वंसते य एवंविदि पापं कामयते यश्चैनमभिदासति स एषोऽश्माखणः ।। ८ ।।

yathāśmānamākhaṇamṛtvā vidhvaṃsata evaṃ haiva sa vidhvaṃsate ya evaṃvidi pāpaṃ kāmayate yaścainamabhidāsati sa eṣo'śmākhaṇaḥ || 8 ||

Just as a clod is shattered when hurled against a rock, so is he shattered who wishes evil to one who knows this, or who injures him. Such a one is but a clod against a rock.

Mantra 19

नैवैतेन सुरभि न दुर्गन्धि विजानात्यपहतपाप्मा ह्येष तेन यदश्नाति यत्पिबति तेनेतरान्प्राणानवति एतमु एवान्ततोऽवित्त्वोत्क्रमति व्याददात्येवान्तत इति ।। ९ ।।

naivaitena surabhi na durgandhi vijānātyapahatapāpmā hyeṣa tena yadaśnāti yatpibati tenetarānprāṇānavati etamu evāntato'vittvotkramati vyādadātyevāntata iti || 9 ||

With this breath one perceives neither the fragrant nor the foul, for it is free from evil. Whatever one eats or drinks with it, by that it sustains the other breaths. Not finding it at the end, one departs the body; hence at the very end one opens the mouth.

Mantra 20

तं हाङ्गिरा उद्गीथमुपासाञ्चक्र एतमु एवाङ्गिरसं मन्यन्तेऽङ्गानां यद्रसः ।। १० ।।

taṃ hāṅgirā udgīthamupāsāñcakra etamu evāṅgirasaṃ manyante'ṅgānāṃ yadrasaḥ || 10 ||

Angiras meditated on it as the Udgitha; therefore people regard this very breath as Angirasa, since it is the essence (rasa) of the limbs (anga).

Mantra 21

तेन तं ह बृहस्पतिरुद्गीथमुपासञ्चक्र एतमु एव बृहस्पतिं मन्यन्ते वाग्घि बृहती तस्या एष पतिः ।। ११ ।।

tena taṃ ha bṛhaspatirudgīthamupāsañcakra etamu eva bṛhaspatiṃ manyante vāgghi bṛhatī tasyā eṣa patiḥ || 11 ||

Therefore Brihaspati meditated on it as the Udgitha; therefore people regard this breath as Brihaspati, for speech is brihati (the great one), and this breath is its lord (pati).

Mantra 22

तेन तं हायास्य उद्गीथमुपासाञ्चक्र एतमु एवायास्यं मन्यन्त आस्याद्यदयते ।। १२ ।।

tena taṃ hāyāsya udgīthamupāsāñcakra etamu evāyāsyaṃ manyanta āsyādyadayate || 12 ||

Therefore Ayasya meditated on it as the Udgitha; therefore people regard this breath as Ayasya, because it comes (ayate) from the mouth (asya).

Mantra 23

तेन तं ह बको दाल्भ्यो विदाञ्चकार । स ह नैमिशीयानामुद्गाता बभूव स ह स्मैभ्यः कामानागायति ।। १३ ।।

tena taṃ ha bako dālbhyo vidāñcakāra | sa ha naimiśīyānāmudgātā babhūva sa ha smaibhyaḥ kāmānāgāyati || 13 ||

Baka Dalbhya knew it. He became the Udgatri (chanter) of the people of Naimisha, and he would sing their desires into being for them.

Mantra 24

आगाता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्त इत्यध्यात्मम् ।। १४ ।।

āgātā ha vai kāmānāṃ bhavati ya etadevaṃ vidvānakṣaramudgīthamupāsta ityadhyātmam || 14 ||

He who, knowing this, meditates on the syllable as the Udgitha becomes one who sings desires into fulfillment. This has been the teaching with reference to the self (adhyatma).

Mantra 25

अथाधिदैवतं य एवासौ तपति तमुद्गीथमुपासीतोद्यन्वा एष प्रजाभ्य उद्गायति । उद्यंस्तमो भयमपहन्त्यपहन्ता ह वै भयस्य तमसो भवति य एवं वेद ।। १ ।।

athādhidaivataṃ ya evāsau tapati tamudgīthamupāsītodyanvā eṣa prajābhya udgāyati | udyaṃstamo bhayamapahantyapahantā ha vai bhayasya tamaso bhavati ya evaṃ veda || 1 ||

Now with reference to the deities: one should meditate on the sun that gives heat as the Udgitha. Rising, it sings aloud for the creatures. As it rises, it dispels darkness and fear. He who knows this becomes a dispeller of fear and darkness.

Mantra 26

समान उ एवायं चासौ चोष्णोऽयमुष्णोऽसौ स्वर इतीममाचक्षते स्वर इति प्रत्यास्वर इत्यमुं तस्माद्वा एतमिमममुं चोद्गीथमुपासीत ।। २ ।।

samāna u evāyaṃ cāsau coṣṇo'yamuṣṇo'sau svara itīmamācakṣate svara iti pratyāsvara ityamuṃ tasmādvā etamimamamuṃ codgīthamupāsīta || 2 ||

This (breath) and that (sun) are alike: this is warm and that is warm. This one people call 'svara' (sound), and that one 'pratyasvara' (the answering sound). Therefore one should meditate on both this and that as the Udgitha.

Mantra 27

अथ खलु व्यानमेवोद्गीथमुपासीत यद्वै प्राणिति स प्राणो यदपानिति सोऽपानः । अथ यः प्राणापानयोः सन्धिः स व्यानो यो व्यानः सा वाक् । तस्मादप्राणन्ननपानन्वाचमभिव्याहरति ।। ३ ।।

atha khalu vyānamevodgīthamupāsīta yadvai prāṇiti sa prāṇo yadapāniti so'pānaḥ | atha yaḥ prāṇāpānayoḥ sandhiḥ sa vyāno yo vyānaḥ sā vāk | tasmādaprāṇannanapānanvācamabhivyāharati || 3 ||

Now one should meditate on the vyana breath as the Udgitha. What one breathes out is prana; what one breathes in is apana. The junction of prana and apana is vyana; and this vyana is speech. Therefore one utters speech while neither breathing out nor breathing in.

Mantra 28

या वाक्सर्क्तस्मादप्राणन्ननपानन्नृचमभिव्याहरति यर्क्तत्साम तस्मादप्राणन्ननपानन्साम गायति यत्साम स उद्गीथस्तस्मादप्राणन्ननपानन्नुद्गायति ।। ४ ।।

yā vāksarktasmādaprāṇannanapānannṛcamabhivyāharati yarktatsāma tasmādaprāṇannanapānansāma gāyati yatsāma sa udgīthastasmādaprāṇannanapānannudgāyati || 4 ||

What speech is, that is the Rig; therefore one utters the Rig while neither breathing out nor in. What the Rig is, that is the Saman; therefore one sings the Saman while neither breathing out nor in. What the Saman is, that is the Udgitha; therefore one sings the Udgitha while neither breathing out nor in.

Mantra 29

अतो यान्यन्यानि वीर्यवन्ति कर्माणि यथाग्नेर्मन्थनमाजेः सरणं दृढस्य धनुष आयमनमप्राणन्ननपानंस्तानि करोत्येतस्य हेतोर्व्यानमेवोद्गीथमुपासीत ।। ५ ।।

ato yānyanyāni vīryavanti karmāṇi yathāgnermanthanamājeḥ saraṇaṃ dṛḍhasya dhanuṣa āyamanamaprāṇannanapānaṃstāni karotyetasya hetorvyānamevodgīthamupāsīta || 5 ||

And whatever other acts require strength — kindling fire by friction, running a race, bending a stiff bow — one performs them while neither breathing out nor in. For this reason one should meditate on the vyana breath as the Udgitha.

Mantra 30

अथ खलूद्गीथाक्षराण्युपासीतोद्गीथ इति प्राण एवोत्प्राणेन ह्युत्तिष्ठति वाग्गीर्वाचो ह गिर इत्याचक्षतेऽन्नं थमन्ने हीदं सर्वं स्थितम् ।। ६ ।।

atha khalūdgīthākṣarāṇyupāsītodgītha iti prāṇa evotprāṇena hyuttiṣṭhati vāggīrvāco ha gira ityācakṣate'nnaṃ thamanne hīdaṃ sarvaṃ sthitam || 6 ||

Now one should meditate on the syllables of 'ud-gi-tha.' 'Ud' is breath (prana), for through breath one rises up (ut-tishthati). 'Gi' is speech (vak), for words are called 'gir.' 'Tha' is food (anna), for on food all this rests.

Mantra 31

द्यौरेवोदन्तरिक्षं गीः पृथिवी थमादित्य एवोद्वायुर्गीरग्निस्थं सामवेद एवोद्यजुर्वेदो गीर्ऋग्वेदस्थं दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतान्येवं विद्वानुद्गीथाक्षराण्युपास्त उद्गीथ इति ।। ७ ।।

dyaurevodantarikṣaṃ gīḥ pṛthivī thamāditya evodvāyurgīragnisthaṃ sāmaveda evodyajurvedo gīrṛgvedasthaṃ dugdhe'smai vāgdohaṃ yo vāco doho'nnavānannādo bhavati ya etānyevaṃ vidvānudgīthākṣarāṇyupāsta udgītha iti || 7 ||

The sky is 'ud,' the atmosphere 'gi,' the earth 'tha.' The sun is 'ud,' the air 'gi,' fire 'tha.' The Samaveda is 'ud,' the Yajurveda 'gi,' the Rigveda 'tha.' For him who, knowing this, meditates on the syllables of the Udgitha, speech yields its milk — the very milk of speech; he becomes rich in food and an eater of food.

Mantra 32

अथ खल्वाशीःसमृद्धिरुपसरणानीत्युपासीत येन साम्ना स्तोष्यन्स्यात्तत्सामोपधावेत् ।। ८ ।।

atha khalvāśīḥsamṛddhirupasaraṇānītyupāsīta yena sāmnā stoṣyansyāttatsāmopadhāvet || 8 ||

Now one should meditate on the fulfillment of wishes as 'the approaches' (upasarana). One should have recourse to that very Saman with which one is about to chant praise.

Mantra 33

यस्यामृचि तामृचं यदार्षेयं तमृषिं यां देवतामभिष्टोष्यन्स्यात्तां देवतामुपधावेत् ।। ९ ।।

yasyāmṛci tāmṛcaṃ yadārṣeyaṃ tamṛṣiṃ yāṃ devatāmabhiṣṭoṣyansyāttāṃ devatāmupadhāvet || 9 ||

The Rig verse in which that Saman occurs, that Rig; the seer from whom it descends, that seer; and the deity one is about to praise, that deity — to these one should have recourse.

Mantra 34

येन च्छन्दसा स्तोष्यन्स्यात्तच्छन्द उपधावेद्येन स्तोमेन स्तोष्यमाणः स्यात्तं स्तोममुपधावेत् ।। १० ।।

yena cchandasā stoṣyansyāttacchanda upadhāvedyena stomena stoṣyamāṇaḥ syāttaṃ stomamupadhāvet || 10 ||

The meter in which one is about to chant, that meter; the stoma (chant-form) by which one is about to praise, that stoma — to these one should have recourse.

Mantra 35

यां दिशमभिष्टोष्यन्स्यात्तां दिशमुपधावेत् ।। ११ ।।

yāṃ diśamabhiṣṭoṣyansyāttāṃ diśamupadhāvet || 11 ||

The quarter of space toward which one is about to chant praise, that quarter one should have recourse to.

Mantra 36

आत्मानमन्तत उपसृत्य स्तुवीत कामं ध्यायन्नप्रमत्तोऽभ्याशो ह यदस्मै स कामः समृध्येत यत्कामः स्तुवीतेति यत्कामः स्तुवीतेति ।। १२ ।।

ātmānamantata upasṛtya stuvīta kāmaṃ dhyāyannapramatto'bhyāśo ha yadasmai sa kāmaḥ samṛdhyeta yatkāmaḥ stuvīteti yatkāmaḥ stuvīteti || 12 ||

Finally, having drawn near to one's own self, one should chant praise, meditating attentively upon one's desire. Very soon the desire for which he chants is fulfilled for him — yes, the desire for which he chants.

Mantra 37

ओमित्येतदक्षरमुद्गीथमुपासीतोमिति ह्युद्गायति तस्योपव्याख्यानम् ।। १ ।।

omityetadakṣaramudgīthamupāsītomiti hyudgāyati tasyopavyākhyānam || 1 ||

One should meditate on the syllable OM as the Udgitha, for one begins the Udgitha chant with OM. Here now is its explanation.

Mantra 38

देवा वै मृत्योर्बिभ्यतस्त्रयीं विद्यां प्राविशंस्ते छन्दोभिरच्छादयन्यदेभिरच्छादयंस्तच्छन्दसां छन्दस्त्वम् ।। २ ।।

devā vai mṛtyorbibhyatastrayīṃ vidyāṃ prāviśaṃste chandobhiracchādayanyadebhiracchādayaṃstacchandasāṃ chandastvam || 2 ||

The gods, afraid of death, entered into the threefold knowledge (the three Vedas). They covered themselves with the meters (chandas). Because they covered (acchadayan) themselves with these, the meters came to be called chandas.

Mantra 39

तानु तत्र मृत्युर्यथा मत्स्यमुदके परिपश्येदेवं पर्यपश्यदृचि साम्नि यजुषि । ते नु विदित्वोर्ध्वा ऋचः साम्नो यजुषः स्वरमेव प्राविशन् ।। ३ ।।

tānu tatra mṛtyuryathā matsyamudake paripaśyedevaṃ paryapaśyadṛci sāmni yajuṣi | te nu viditvordhvā ṛcaḥ sāmno yajuṣaḥ svarameva prāviśan || 3 ||

But death saw them there — in the Rig, the Saman, and the Yajus — as one might see a fish in water. Realizing this, they rose up out of the Rig, the Saman, and the Yajus, and entered into the sound (svara, OM) itself.

Mantra 40

यदा वा ऋचमाप्नोत्योमित्येवातिस्वरत्येवं सामैवं यजुरेष उ स्वरो यदेतदक्षरमेतदमृतमभयं तत्प्रविश्य देवा अमृता अभया अभवन् ।। ४ ।।

yadā vā ṛcamāpnotyomityevātisvaratyevaṃ sāmaivaṃ yajureṣa u svaro yadetadakṣarametadamṛtamabhayaṃ tatpraviśya devā amṛtā abhayā abhavan || 4 ||

When one reaches a Rig verse, one sounds aloud 'OM'; likewise with the Saman, likewise with the Yajus. This sound is the syllable OM; it is immortal and fearless. Having entered it, the gods became immortal and free from fear.

Mantra 41

स य एतदेवं विद्वानक्षरं प्रणौत्येतदेवाक्षरं स्वरममृतमभयं प्रविशति तत्प्रविश्य यदमृता देवास्तदमृतो भवति ।। ५ ।।

sa ya etadevaṃ vidvānakṣaraṃ praṇautyetadevākṣaraṃ svaramamṛtamabhayaṃ praviśati tatpraviśya yadamṛtā devāstadamṛto bhavati || 5 ||

He who, knowing this, sounds forth this syllable (OM) enters into this very syllable, the sound that is immortal and fearless. Having entered it, he becomes immortal, just as the gods became immortal.

Mantra 42

अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इत्यसौ वा आदित्य उद्गीथ एष प्रणव ओमिति ह्येष स्वरन्नेति ।। १ ।।

atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha ityasau vā āditya udgītha eṣa praṇava omiti hyeṣa svaranneti || 1 ||

Now, that which is the Udgitha is the Pranava (OM), and that which is the Pranava is the Udgitha. The sun yonder is the Udgitha; it is the Pranava, for it moves along sounding 'OM.'

Mantra 43

एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच रश्मींस्त्वं पर्यावर्तयाद्बहवो वै ते भविष्यन्तीत्यधिदैवतम् ।। २ ।।

etamu evāhamabhyagāsiṣaṃ tasmānmama tvameko'sīti ha kauṣītakiḥ putramuvāca raśmīṃstvaṃ paryāvartayādbahavo vai te bhaviṣyantītyadhidaivatam || 2 ||

'It is this one alone that I have sung to; therefore you are my only son,' said Kaushitaki to his son. 'Meditate upon the sun's rays as manifold, and you will have many sons.' This is with reference to the deities.

Mantra 44

अथाध्यात्मं य एवायं मुख्यः प्राणस्तमुद्गीथमुपासीतोमिति ह्येष स्वरन्नेति ।। ३ ।।

athādhyātmaṃ ya evāyaṃ mukhyaḥ prāṇastamudgīthamupāsītomiti hyeṣa svaranneti || 3 ||

Now with reference to the self: this chief breath in the body — one should meditate on it as the Udgitha, for it moves along sounding 'OM.'

Mantra 45

एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच प्राणांस्त्वं भूमानमभिगायताद्बहवो वै मे भविष्यन्तीति ।। ४ ।।

etamu evāhamabhyagāsiṣaṃ tasmānmama tvameko'sīti ha kauṣītakiḥ putramuvāca prāṇāṃstvaṃ bhūmānamabhigāyatādbahavo vai me bhaviṣyantīti || 4 ||

'It is this one alone that I have sung to; therefore you are my only son,' said Kaushitaki to his son. 'Sing of the vital breaths as abundant, and I shall have many descendants.'

Mantra 46

अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इति होतृषदनाद्धैवापि दुरुद्गीथमनुसमाहरतीत्यनुसमाहरतीति ।। ५ ।।

atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha iti hotṛṣadanāddhaivāpi durudgīthamanusamāharatītyanusamāharatīti || 5 ||

'That which is the Udgitha is the Pranava, and that which is the Pranava is the Udgitha' — knowing this, even from the Hotri's seat one sets right a badly-sung Udgitha; yes, one sets it right.

Mantra 47

इयमेवर्गग्निः साम तदेतदेतस्यामृच्यध्यूढं साम तस्मादृच्यध्यूढं साम गीयत इयमेव साग्निरमस्तत्साम ।। १ ।।

iyamevargagniḥ sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyata iyameva sāgniramastatsāma || 1 ||

This earth is the Rig, fire is the Saman. This Saman rests upon that Rig; therefore the Saman is sung as resting upon the Rig. This earth is 'sa,' fire is 'ama' — together they make 'sama' (the Saman).

Mantra 48

अन्तरिक्षमेवर्ग्वायुः साम तदेतदेतस्यामृच्यध्यूढं साम तस्मादृच्यध्यूढं साम गीयतेऽन्तरिक्षमेव सा वायुरमस्तत्साम ।। २ ।।

antarikṣamevargvāyuḥ sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate'ntarikṣameva sā vāyuramastatsāma || 2 ||

The atmosphere is the Rig, the air is the Saman. This Saman rests upon that Rig; therefore the Saman is sung as resting upon the Rig. The atmosphere is 'sa,' the air is 'ama' — together they make 'sama.'

Mantra 49

द्यौरेवर्गादित्यः साम तदेतदेतस्यामृच्यध्यूढं साम तस्मादृच्यध्यूढं साम गीयते द्यौरेव सादित्योऽमस्तत्साम ।। ३ ।।

dyaurevargādityaḥ sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate dyaureva sādityo'mastatsāma || 3 ||

The sky is the Rig, the sun is the Saman. This Saman rests upon that Rig; therefore the Saman is sung as resting upon the Rig. The sky is 'sa,' the sun is 'ama' — together they make 'sama.'

Mantra 50

नक्षत्राण्येवर्क्चन्द्रमाः साम तदेतदेतस्यामृच्यध्यूढं साम तस्मादृच्यध्यूढं साम गीयते नक्षत्राण्येव सा चन्द्रमा अमस्तत्साम ।। ४ ।।

nakṣatrāṇyevarkcandramāḥ sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate nakṣatrāṇyeva sā candramā amastatsāma || 4 ||

The stars are the Rig, the moon is the Saman. This Saman rests upon that Rig; therefore the Saman is sung as resting upon the Rig. The stars are 'sa,' the moon is 'ama' — together they make 'sama.'

Mantra 51

अथ यदेतदादित्यस्य शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढं साम तस्मादृच्यध्यूढं साम गीयते ।। ५ ।।

atha yadetadādityasya śuklaṃ bhāḥ saivargatha yannīlaṃ paraḥ kṛṣṇaṃ tatsāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate || 5 ||

Now the white radiance of the sun is the Rig; the deep blue-black within it is the Saman. This Saman rests upon that Rig; therefore the Saman is sung as resting upon the Rig.

Mantra 52

अथ यदेवैतदादित्यस्य शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदमस्तत्सामाथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो दृश्यते हिरण्यश्मश्रुर्हिरण्यकेश आप्रणखात्सर्व एव सुवर्णः ।। ६ ।।

atha yadevaitadādityasya śuklaṃ bhāḥ saiva sātha yannīlaṃ paraḥ kṛṣṇaṃ tadamastatsāmātha ya eṣo'ntarāditye hiraṇmayaḥ puruṣo dṛśyate hiraṇyaśmaśrurhiraṇyakeśa āpraṇakhātsarva eva suvarṇaḥ || 6 ||

The white radiance of the sun is 'sa,' the deep blue-black within it is 'ama' — together they make 'sama.' Now the golden Person who is seen within the sun, with golden beard and golden hair, altogether golden to the very tips of his nails —

Mantra 53

तस्य यथा कप्यासं पुण्डरीकमेवमक्षिणी तस्योदिति नाम स एष सर्वेभ्यः पाप्मभ्य उदित उदेति ह वै सर्वेभ्यः पाप्मभ्यो य एवं वेद ।। ७ ।।

tasya yathā kapyāsaṃ puṇḍarīkamevamakṣiṇī tasyoditi nāma sa eṣa sarvebhyaḥ pāpmabhya udita udeti ha vai sarvebhyaḥ pāpmabhyo ya evaṃ veda || 7 ||

His eyes are ruddy like a lotus flower. His name is 'ut' (the risen), for he has risen above all evils. He who knows this rises above all evils.

Mantra 54

तस्यर्क्च साम च गेष्णौ तस्मादुद्गीथस्तस्मात्त्वेवोद्गातैतस्य हि गाता स एष ये चामुष्मात्पराञ्चो लोकास्तेषां चेष्टे देवकामानां चेत्यधिदैवतम् ।। ८ ।।

tasyarkca sāma ca geṣṇau tasmādudgīthastasmāttvevodgātaitasya hi gātā sa eṣa ye cāmuṣmātparāñco lokāsteṣāṃ ceṣṭe devakāmānāṃ cetyadhidaivatam || 8 ||

The Rig and the Saman are his two joints; therefore he is the Udgitha, and therefore the chanter is called Udgatri, for he is his singer. He rules over the worlds beyond the sun and over the desires of the gods. This is with reference to the deities.

Mantra 55

अथाध्यात्मं वागेवर्क्प्राणः साम तदेतदेतस्यामृच्यध्यूढं साम तस्मादृच्यध्यूढं साम गीयते वागेव सा प्राणोऽमस्तत्साम ।। १ ।।

athādhyātmaṃ vāgevarkprāṇaḥ sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate vāgeva sā prāṇo'mastatsāma || 1 ||

Now with reference to the self: speech is the Rig, breath is the Saman. This Saman rests upon that Rig; therefore the Saman is sung as resting upon the Rig. Speech is 'sa,' breath is 'ama' — together they make 'sama.'

Mantra 56

चक्षुरेवर्गात्मा साम तदेतदेतस्यामृच्यध्यूढं साम तस्मादृच्यध्यूढं साम गीयते चक्षुरेव सात्मामस्तत्साम ।। २ ।।

cakṣurevargātmā sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate cakṣureva sātmāmastatsāma || 2 ||

The eye is the Rig, the self (the person in the eye) is the Saman. This Saman rests upon that Rig; therefore the Saman is sung as resting upon the Rig. The eye is 'sa,' the self is 'ama' — together they make 'sama.'

Mantra 57

श्रोत्रमेवर्ङ्मनः साम तदेतदेतस्यामृच्यध्यूढं साम तस्मादृच्यध्यूढं साम गीयते श्रोत्रमेव सा मनोऽमस्तत्साम ।। ३ ।।

śrotramevarṅmanaḥ sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate śrotrameva sā mano'mastatsāma || 3 ||

The ear is the Rig, the mind is the Saman. This Saman rests upon that Rig; therefore the Saman is sung as resting upon the Rig. The ear is 'sa,' the mind is 'ama' — together they make 'sama.'

Mantra 58

अथ यदेतदक्ष्णः शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढं साम तस्मादृच्यध्यूढं साम गीयते अथ यदेवैतदक्ष्णः शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदमस्तत्साम ।। ४ ।।

atha yadetadakṣṇaḥ śuklaṃ bhāḥ saivargatha yannīlaṃ paraḥ kṛṣṇaṃ tatsāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate atha yadevaitadakṣṇaḥ śuklaṃ bhāḥ saiva sātha yannīlaṃ paraḥ kṛṣṇaṃ tadamastatsāma || 4 ||

Now the white part of the eye is the Rig, the deep dark part is the Saman. This Saman rests upon that Rig; therefore the Saman is sung as resting upon the Rig. The white of the eye is 'sa,' the deep dark part is 'ama' — together they make 'sama.'

Mantra 59

अथ य एषोऽन्तरक्षिणि पुरुषो दृश्यते सैवर्क्तत्साम तदुक्थं तद्यजुस्तद्ब्रह्म तस्यैतस्य तदेव रूपं यदमुष्य रूपं यावमुष्य गेष्णौ तौ गेष्णौ यन्नाम तन्नाम ।। ५ ।।

atha ya eṣo'ntarakṣiṇi puruṣo dṛśyate saivarktatsāma tadukthaṃ tadyajustadbrahma tasyaitasya tadeva rūpaṃ yadamuṣya rūpaṃ yāvamuṣya geṣṇau tau geṣṇau yannāma tannāma || 5 ||

Now the Person who is seen within the eye — he is the Rig, he is the Saman, he is the Uktha, he is the Yajus, he is Brahman. The form of this one is the very form of that one (in the sun); the two joints of that one are the two joints of this one; the name of that one is the name of this one.

Mantra 60

स एष ये चैतस्मादर्वाञ्चो लोकास्तेषां चेष्टे मनुष्यकामानां चेति तद्य इमे वीणायां गायन्त्येतं ते गायन्ति तस्मात्ते धनसनयः ।। ६ ।।

sa eṣa ye caitasmādarvāñco lokāsteṣāṃ ceṣṭe manuṣyakāmānāṃ ceti tadya ime vīṇāyāṃ gāyantyetaṃ te gāyanti tasmātte dhanasanayaḥ || 6 ||

He rules over the worlds on this side (of the sun) and over the desires of men. Therefore those who sing to the vina sing of him; and for that reason they win wealth.

Mantra 61

अथ य एतदेवं विद्वान्साम गायत्युभौ स गायति सोऽमुनैव स एष ये चामुष्मात्पराञ्चो लोकास्तांश्चाप्नोति देवकामांश्च ।। ७ ।।

atha ya etadevaṃ vidvānsāma gāyatyubhau sa gāyati so'munaiva sa eṣa ye cāmuṣmātparāñco lokāstāṃścāpnoti devakāmāṃśca || 7 ||

Now he who, knowing this, sings the Saman sings to both (the person in the eye and the person in the sun). Through that one he attains the worlds beyond the sun and the desires of the gods.

Mantra 62

अथानेनैव ये चैतस्मादर्वाञ्चो लोकास्तांश्चाप्नोति मनुष्यकामांश्च तस्मादु हैवंविदुद्गाता ब्रूयात् ।। ८ ।।

athānenaiva ye caitasmādarvāñco lokāstāṃścāpnoti manuṣyakāmāṃśca tasmādu haivaṃvidudgātā brūyāt || 8 ||

And through this same one (the person in the eye) he attains the worlds on this side and the desires of men. Therefore let the Udgatri who knows this ask —

Mantra 63

कं ते काममागायानीत्येष ह्येव कामागानस्येष्टे य एवं विद्वान्साम गायति साम गायति ।। ९ ।।

kaṃ te kāmamāgāyānītyeṣa hyeva kāmāgānasyeṣṭe ya evaṃ vidvānsāma gāyati sāma gāyati || 9 ||

'What desire shall I sing into being for you?' — for he alone has the power to sing desires into fulfillment who, knowing this, sings the Saman; yes, who sings the Saman.

Mantra 64

त्रयो होद्गीथे कुशला बभूवुः शिलकः शालावत्यश्चैकितायनो दाल्भ्यः प्रवाहणो जैवलिरिति ते होचुरुद्गीथे वै कुशलाः स्मो हन्तोद्गीथे कथां वदाम इति ।। १ ।।

trayo hodgīthe kuśalā babhūvuḥ śilakaḥ śālāvatyaścaikitāyano dālbhyaḥ pravāhaṇo jaivaliriti te hocurudgīthe vai kuśalāḥ smo hantodgīthe kathāṃ vadāma iti || 1 ||

There were three men skilled in the Udgitha: Shilaka Shalavatya, Chaikitayana Dalbhya, and Pravahana Jaivali. They said: 'We are skilled in the Udgitha. Come, let us hold a discussion on the Udgitha.'

Mantra 65

तथेति ह समुपविविशुः स ह प्रवाहणो जैवलिरुवाच भगवन्तावग्रे वदतां ब्राह्मणयोर्वदतोर्वाचं श्रोष्यामीति ।। २ ।।

tatheti ha samupaviviśuḥ sa ha pravāhaṇo jaivaliruvāca bhagavantāvagre vadatāṃ brāhmaṇayorvadatorvācaṃ śroṣyāmīti || 2 ||

'So be it,' they said, and sat down together. Then Pravahana Jaivali said: 'Let the two venerable ones speak first; I shall listen to the words of the two Brahmins as they speak.'

Mantra 66

स ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाच हन्त त्वा पृच्छानीति पृच्छेति होवाच ।। ३ ।।

sa ha śilakaḥ śālāvatyaścaikitāyanaṃ dālbhyamuvāca hanta tvā pṛcchānīti pṛccheti hovāca || 3 ||

Then Shilaka Shalavatya said to Chaikitayana Dalbhya: 'May I question you?' 'Ask,' he replied.

Mantra 67

का साम्नो गतिरिति स्वर इति होवाच स्वरस्य का गतिरिति प्राण इति होवाच प्राणस्य का गतिरित्यन्नमिति होवाचान्नस्य का गतिरित्याप इति होवाच ।। ४ ।।

kā sāmno gatiriti svara iti hovāca svarasya kā gatiriti prāṇa iti hovāca prāṇasya kā gatirityannamiti hovācānnasya kā gatirityāpa iti hovāca || 4 ||

'What is the goal of the Saman?' 'Tone (svara),' he replied. 'What is the goal of tone?' 'Breath,' he replied. 'What is the goal of breath?' 'Food,' he replied. 'What is the goal of food?' 'Water,' he replied.

Mantra 68

अपां का गतिरित्यसौ लोक इति होवाचामुष्य लोकस्य का गतिरिति न स्वर्गं लोकमतिनयेदिति होवाच स्वर्गं वयं लोकं सामाभिसंस्थापयामः स्वर्गसंस्तावं हि सामेति ।। ५ ।।

apāṃ kā gatirityasau loka iti hovācāmuṣya lokasya kā gatiriti na svargaṃ lokamatinayediti hovāca svargaṃ vayaṃ lokaṃ sāmābhisaṃsthāpayāmaḥ svargasaṃstāvaṃ hi sāmeti || 5 ||

'What is the goal of water?' 'That world (heaven),' he replied. 'What is the goal of that world?' 'One should not carry the Saman beyond the heavenly world,' he replied. 'We establish the Saman in the heavenly world, for the Saman is the praise of heaven.'

Mantra 69

तं ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाचाप्रतिष्ठितं वै किल ते दाल्भ्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति ।। ६ ।।

taṃ ha śilakaḥ śālāvatyaścaikitāyanaṃ dālbhyamuvācāpratiṣṭhitaṃ vai kila te dālbhya sāma yastvetarhi brūyānmūrdhā te vipatiṣyatīti mūrdhā te vipatediti || 6 ||

Then Shilaka Shalavatya said to Chaikitayana Dalbhya: 'Truly, O Dalbhya, your Saman is without a firm foundation. If anyone now were to say, your head will fall off, your head would indeed fall off.'

Mantra 70

हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाचामुष्य लोकस्य का गतिरित्ययं लोक इति होवाचास्य लोकस्य का गतिरिति न प्रतिष्ठां लोकमतिनयेदिति होवाच प्रतिष्ठां वयं लोकं सामाभिसंस्थापयामः प्रतिष्ठासंस्तावं हि सामेति ।। ७ ।।

hantāhametadbhagavato vedānīti viddhīti hovācāmuṣya lokasya kā gatirityayaṃ loka iti hovācāsya lokasya kā gatiriti na pratiṣṭhāṃ lokamatinayediti hovāca pratiṣṭhāṃ vayaṃ lokaṃ sāmābhisaṃsthāpayāmaḥ pratiṣṭhāsaṃstāvaṃ hi sāmeti || 7 ||

'Then let me learn this from you, sir.' 'Learn it,' he replied. 'What is the goal of that world?' 'This world,' he replied. 'What is the goal of this world?' 'One should not carry the Saman beyond this world, its foundation,' he replied. 'We establish the Saman in this world as its foundation, for the Saman is the praise of the foundation.'

Mantra 71

तं ह प्रवाहणो जैवलिरुवाचान्तवद्वै किल ते शालावत्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाच ।। ८ ।।

taṃ ha pravāhaṇo jaivaliruvācāntavadvai kila te śālāvatya sāma yastvetarhi brūyānmūrdhā te vipatiṣyatīti mūrdhā te vipatediti hantāhametadbhagavato vedānīti viddhīti hovāca || 8 ||

Then Pravahana Jaivali said to him: 'Truly, O Shalavatya, your Saman has an end. If anyone now were to say, your head will fall off, your head would indeed fall off.' 'Then let me learn this from you, sir.' 'Learn it,' he replied.

Mantra 72

अस्य लोकस्य का गतिरित्याकाश इति होवाच सर्वाणि ह वा इमानि भूतान्याकाशादेव समुत्पद्यन्त आकाशं प्रत्यस्तं यन्त्याकाशो ह्येवैभ्यो ज्यायानाकाशः परायणम् ।। १ ।।

asya lokasya kā gatirityākāśa iti hovāca sarvāṇi ha vā imāni bhūtānyākāśādeva samutpadyanta ākāśaṃ pratyastaṃ yantyākāśo hyevaibhyo jyāyānākāśaḥ parāyaṇam || 1 ||

'What is the goal of this world?' 'Space (akasha),' he replied. 'For all these beings arise from space alone and return into space. Space is greater than these; space is the final resting place.'

Mantra 73

स एष परोवरीयानुद्गीथः स एषोऽनन्तः परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्परोवरीयांसमुद्गीथमुपास्ते ।। २ ।।

sa eṣa parovarīyānudgīthaḥ sa eṣo'nantaḥ parovarīyo hāsya bhavati parovarīyaso ha lokāñjayati ya etadevaṃ vidvānparovarīyāṃsamudgīthamupāste || 2 ||

This is the ever-higher Udgitha; it is endless. He who, knowing this, meditates on the Udgitha as the ever-higher gains an ever-higher life, and conquers ever-higher worlds.

Mantra 74

तं हैतमतिधन्वा शौनक उदरशाण्डिल्यायोक्त्वोवाच यावत्त एनं प्रजायामुद्गीथं वेदिष्यन्ते परोवरीयो हैभ्यस्तावदस्मिंल्लोके जीवनं भविष्यति ।। ३ ।।

taṃ haitamatidhanvā śaunaka udaraśāṇḍilyāyoktvovāca yāvatta enaṃ prajāyāmudgīthaṃ vediṣyante parovarīyo haibhyastāvadasmiṃlloke jīvanaṃ bhaviṣyati || 3 ||

Atidhanvan Shaunaka, having taught this to UdaraShandilya, said: 'As long as your descendants shall know this Udgitha, their life in this world will be ever higher than others' —

Mantra 75

तथामुष्मिंल्लोके लोक इति स य एतमेवं विद्वानुपास्ते परोवरीय एव हास्यास्मिंल्लोके जीवनं भवति तथामुष्मिंल्लोके लोक इति लोके लोक इति ।। ४ ।।

tathāmuṣmiṃlloke loka iti sa ya etamevaṃ vidvānupāste parovarīya eva hāsyāsmiṃlloke jīvanaṃ bhavati tathāmuṣmiṃlloke loka iti loke loka iti || 4 ||

— and likewise their state in the other world.' He who, knowing this, meditates on it — his life in this world becomes ever higher, and likewise his state in the other world; yes, in every world.

Mantra 76

मटचीहतेषु कुरुष्वाटिक्या सह जाययोषस्तिर्ह चाक्रायण इभ्यग्रामे प्रद्राणक उवास ।। १ ।।

maṭacīhateṣu kuruṣvāṭikyā saha jāyayoṣastirha cākrāyaṇa ibhyagrāme pradrāṇaka uvāsa || 1 ||

When the Kurus had been ravaged (by hailstorms, or a plague of locusts), Ushasti Chakrayana, with his young wife Atiki, lived in a state of destitution in the village of a wealthy man.

Mantra 77

स हेभ्यं कुल्माषान्खादन्तं बिभिक्षे तं होवाच । नेतोऽन्ये विद्यन्ते यच्च ये म इम उपनिहिता इति ।। २ ।।

sa hebhyaṃ kulmāṣānkhādantaṃ bibhikṣe taṃ hovāca | neto'nye vidyante yacca ye ma ima upanihitā iti || 2 ||

He begged food from the rich man who was eating beans. The man said to him: 'There are no others than these that lie set before me.'

Mantra 78

एतेषां मे देहीति होवाच तानस्मै प्रददौ हन्तानुपानमित्युच्छिष्टं वै मे पीतं स्यादिति होवाच ।। ३ ।।

eteṣāṃ me dehīti hovāca tānasmai pradadau hantānupānamityucchiṣṭaṃ vai me pītaṃ syāditi hovāca || 3 ||

'Give me some of these,' he said. The man gave them to him and said, 'Here is water to drink as well.' But Ushasti said, 'That would be drinking what is left over and unclean.'

Mantra 79

न स्विदेतेऽप्युच्छिष्टा इति न वा अजीविष्यमिमानखादन्निति होवाच कामो म उदपानमिति ।। ४ ।।

na svidete'pyucchiṣṭā iti na vā ajīviṣyamimānakhādanniti hovāca kāmo ma udapānamiti || 4 ||

'Are not these beans too left over and unclean?' 'I would not have survived had I not eaten them,' he said. 'But water I can get at will.'

Mantra 80

स ह खादित्वातिशेषाञ्जायाया आजहार साग्र एव सुभिक्षा बभूव तान्प्रतिगृह्य निदधौ ।। ५ ।।

sa ha khāditvātiśeṣāñjāyāyā ājahāra sāgra eva subhikṣā babhūva tānpratigṛhya nidadhau || 5 ||

When he had eaten, he brought what was left to his wife. But she had already obtained enough food by begging; so, receiving them, she put them away.

Mantra 81

स ह प्रातः सञ्जिहान उवाच यद्बतान्नस्य लभेमहि लभेमहि धनमात्रां राजासौ यक्ष्यते स मा सर्वैरार्त्विज्यैर्वृणीतेति ।। ६ ।।

sa ha prātaḥ sañjihāna uvāca yadbatānnasya labhemahi labhemahi dhanamātrāṃ rājāsau yakṣyate sa mā sarvairārtvijyairvṛṇīteti || 6 ||

Rising at dawn, he said: 'Alas, if only we could get a little food, we might get a little wealth. Yonder king is about to perform a sacrifice; he might choose me for all the priestly offices.'

Mantra 82

तं जायोवाच हन्त पत इम एव कुल्माषा इति तान्खादित्वामुं यज्ञं विततमेयाय ।। ७ ।।

taṃ jāyovāca hanta pata ima eva kulmāṣā iti tānkhāditvāmuṃ yajñaṃ vitatameyāya || 7 ||

His wife said to him: 'Here, my husband, are the very beans.' Having eaten them, he went to that sacrifice, which was already in progress.

Mantra 83

तत्रोद्गातॄनास्तावे स्तोष्यमाणानुपोपविवेश स ह प्रस्तोतारमुवाच ।। ८ ।।

tatrodgātṝnāstāve stoṣyamāṇānupopaviveśa sa ha prastotāramuvāca || 8 ||

There he sat down near the Udgatri priests who were about to sing the praises at the place of chanting. He said to the Prastotri (the fore-singer):

Mantra 84

प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति ।। ९ ।।

prastotaryā devatā prastāvamanvāyattā tāṃ cedavidvānprastoṣyasi mūrdhā te vipatiṣyatīti || 9 ||

'O Prastotri, if you sing the Prastava (the introductory chant) without knowing the deity that belongs to it, your head will fall off.'

Mantra 85

एवमेवोद्गातारमुवाचोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति ।। १० ।।

evamevodgātāramuvācodgātaryā devatodgīthamanvāyattā tāṃ cedavidvānudgāsyasi mūrdhā te vipatiṣyatīti || 10 ||

In the same way he said to the Udgatri: 'O Udgatri, if you sing the Udgitha without knowing the deity that belongs to it, your head will fall off.'

Mantra 86

एवमेव प्रतिहर्तारमुवाच प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति ते ह समारतास्तूष्णीमासांचक्रिरे ।। ११ ।।

evameva pratihartāramuvāca pratihartaryā devatā pratihāramanvāyattā tāṃ cedavidvānpratihariṣyasi mūrdhā te vipatiṣyatīti te ha samāratāstūṣṇīmāsāṃcakrire || 11 ||

In the same way he said to the Pratihartri: 'O Pratihartri, if you perform the Pratihara without knowing the deity that belongs to it, your head will fall off.' Then they stopped and sat in silence.

Mantra 87

अथ हैनं यजमान उवाच भगवन्तं वा अहं विविदिषाणीत्युषस्तिरस्मि चाक्रायण इति होवाच ।। १ ।।

atha hainaṃ yajamāna uvāca bhagavantaṃ vā ahaṃ vividiṣāṇītyuṣastirasmi cākrāyaṇa iti hovāca || 1 ||

Then the sacrificer (the king) said to him: 'I should like to know who you are, sir.' 'I am Ushasti Chakrayana,' he replied.

Mantra 88

स होवाच भगवन्तं वा अहमेभिः सर्वैरार्त्विज्यैः पर्यैषिषं भगवतो वा अहमवित्त्यान्यानवृषि ।। २ ।।

sa hovāca bhagavantaṃ vā ahamebhiḥ sarvairārtvijyaiḥ paryaiṣiṣaṃ bhagavato vā ahamavittyānyānavṛṣi || 2 ||

The king said: 'It was you, sir, whom I sought for all these priestly offices; but not finding you, sir, I chose others.'

Mantra 89

भगवांस्त्वेव मे सर्वैरार्त्विज्यैरिति तथेत्यथ तर्ह्येत एव समतिसृष्टाः स्तुवतां यावत्त्वेभ्यो धनं दद्यास्तावन्मम दद्या इति तथेति ह यजमान उवाच ।। ३ ।।

bhagavāṃstveva me sarvairārtvijyairiti tathetyatha tarhyeta eva samatisṛṣṭāḥ stuvatāṃ yāvattvebhyo dhanaṃ dadyāstāvanmama dadyā iti tatheti ha yajamāna uvāca || 3 ||

'Now, sir, you take charge of all the priestly offices for me.' 'So be it,' he replied. 'But then let these same priests, with my leave, sing the praises. Only, whatever wealth you would give to them, you must give as much to me.' 'So be it,' said the sacrificer.

Mantra 90

अथ हैनं प्रस्तोतोपससाद प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति ।। ४ ।।

atha hainaṃ prastotopasasāda prastotaryā devatā prastāvamanvāyattā tāṃ cedavidvānprastoṣyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti || 4 ||

Then the Prastotri approached him and said: 'Sir, you said to me, O Prastotri, if you sing the Prastava without knowing the deity that belongs to it, your head will fall off. Which is that deity?'

Mantra 91

प्राण इति होवाच सर्वाणि ह वा इमानि भूतानि प्राणमेवाभिसंविशन्ति प्राणमभ्युज्जिहते सैषा देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रास्तोष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति ।। ५ ।।

prāṇa iti hovāca sarvāṇi ha vā imāni bhūtāni prāṇamevābhisaṃviśanti prāṇamabhyujjihate saiṣā devatā prastāvamanvāyattā tāṃ cedavidvānprāstoṣyo mūrdhā te vyapatiṣyattathoktasya mayeti || 5 ||

'Breath,' he replied. 'For all these beings merge into breath and rise up out of breath. This is the deity that belongs to the Prastava. Had you sung the Prastava without knowing it, after I had warned you, your head would have fallen off.'

Mantra 92

अथ हैनमुद्गातोपससादोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति ।। ६ ।।

atha hainamudgātopasasādodgātaryā devatodgīthamanvāyattā tāṃ cedavidvānudgāsyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti || 6 ||

Then the Udgatri approached him and said: 'Sir, you said to me, O Udgatri, if you sing the Udgitha without knowing the deity that belongs to it, your head will fall off. Which is that deity?'

Mantra 93

आदित्य इति होवाच सर्वाणि ह वा इमानि भूतान्यादित्यमुच्चैः सन्तं गायन्ति सैषा देवतोद्गीथमन्वायत्ता तां चेदविद्वानुदगास्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति ।। ७ ।।

āditya iti hovāca sarvāṇi ha vā imāni bhūtānyādityamuccaiḥ santaṃ gāyanti saiṣā devatodgīthamanvāyattā tāṃ cedavidvānudagāsyo mūrdhā te vyapatiṣyattathoktasya mayeti || 7 ||

'The sun,' he replied. 'For all these beings sing of the sun as it stands on high. This is the deity that belongs to the Udgitha. Had you sung the Udgitha without knowing it, after I had warned you, your head would have fallen off.'

Mantra 94

अथ हैनं प्रतिहर्तोपससाद प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति ।। ८ ।।

atha hainaṃ pratihartopasasāda pratihartaryā devatā pratihāramanvāyattā tāṃ cedavidvānpratihariṣyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti || 8 ||

Then the Pratihartri approached him and said: 'Sir, you said to me, O Pratihartri, if you perform the Pratihara without knowing the deity that belongs to it, your head will fall off. Which is that deity?'

Mantra 95

अन्नमिति होवाच सर्वाणि ह वा इमानि भूतान्यन्नमेव प्रतिहरमाणानि जीवन्ति सैषा देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रत्यहरिष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति तथोक्तस्य मयेति ।। ९ ।।

annamiti hovāca sarvāṇi ha vā imāni bhūtānyannameva pratiharamāṇāni jīvanti saiṣā devatā pratihāramanvāyattā tāṃ cedavidvānpratyahariṣyo mūrdhā te vyapatiṣyattathoktasya mayeti tathoktasya mayeti || 9 ||

'Food,' he replied. 'For all these beings live by taking in food. This is the deity that belongs to the Pratihara. Had you performed the Pratihara without knowing it, after I had warned you, your head would have fallen off; yes, it would have fallen off.'

Mantra 96

अथातः शौव उद्गीथस्तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः स्वाध्यायमुद्वव्राज ।। १ ।।

athātaḥ śauva udgīthastaddha bako dālbhyo glāvo vā maitreyaḥ svādhyāyamudvavrāja || 1 ||

Now next, the Udgitha of the dogs. Baka Dalbhya, also called Glava Maitreya, went out for the private study of the Veda.

Mantra 97

तस्मै श्वा श्वेतः प्रादुर्बभूव तमन्ये श्वान उपसमेत्योचुरन्नं नो भगवानागायत्वशनायाम वा इति ।। २ ।।

tasmai śvā śvetaḥ prādurbabhūva tamanye śvāna upasametyocurannaṃ no bhagavānāgāyatvaśanāyāma vā iti || 2 ||

A white dog appeared before him. Other dogs gathered around it and said: 'Sir, sing and get food for us; we are hungry.'

Mantra 98

तान्होवाचेहैव मा प्रातरुपसमीयातेति तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः प्रतिपालयाञ्चकार ।। ३ ।।

tānhovācehaiva mā prātarupasamīyāteti taddha bako dālbhyo glāvo vā maitreyaḥ pratipālayāñcakāra || 3 ||

The white dog said to them: 'Come to me here tomorrow morning.' Baka Dalbhya, also called Glava Maitreya, kept watch to see what would happen.

Mantra 99

ते ह यथैवेदं बहिष्पवमानेन स्तोष्यमाणाः संरब्धाः सर्पन्तीत्येवमाससृपुस्ते ह समुपविश्य हिं चक्रुः ।। ४ ।।

te ha yathaivedaṃ bahiṣpavamānena stoṣyamāṇāḥ saṃrabdhāḥ sarpantītyevamāsasṛpuste ha samupaviśya hiṃ cakruḥ || 4 ||

Just as priests about to sing the Bahishpavamana chant glide along holding one to another, so the dogs came gliding along. Then they sat down together and made the sound 'hiṃ.'

Mantra 100

ओ३मदा३मों३पिबा३मों३ देवो वरुणः प्रजापतिः सविता३न्नमिहा२हरदन्नपते३ऽन्नमिहा२हरा२हरो३मिति ।। ५ ।।

o3madā3moṃ3pibā3moṃ3 devo varuṇaḥ prajāpatiḥ savitā3nnamihā2haradannapate3'nnamihā2harā2haro3miti || 5 ||

'OM! Let us eat. OM! Let us drink. OM! May the shining ones — Varuna, Prajapati, Savitri — bring food here. O Lord of food, bring food here, bring it! OM!' (The chant retains the Samavedic accent markers 2 and 3, where 3 marks the prolonged pluta vowel, exactly as in the received text.)

Mantra 101

अयं वाव लोको हाउकारः वायुर्हाइकारश्चन्द्रमा अथकार आत्मेहकारोऽग्निरीकारः ।। १ ।।

ayaṃ vāva loko hāukāraḥ vāyurhāikāraścandramā athakāra ātmehakāro'gnirīkāraḥ || 1 ||

This earthly world is the chant-syllable 'hau.' The air is the syllable 'hai.' The moon is the syllable 'atha.' The self is the syllable 'iha.' Fire is the syllable 'ī.'

Mantra 102

आदित्य ऊकारो निहव एकारो विश्वे देवा औहोयिकारः प्रजापतिर्हिङ्कारः प्राणः स्वरोऽन्नं या वाग्विराट् ।। २ ।।

āditya ūkāro nihava ekāro viśve devā auhoyikāraḥ prajāpatirhiṅkāraḥ prāṇaḥ svaro'nnaṃ yā vāgvirāṭ || 2 ||

The sun is the syllable 'ū.' The invocation (nihava) is the syllable 'e.' The Vishvedevas are the syllable 'auhoyi.' Prajapati is the syllable 'hiṅ.' Breath is the 'svara'; food is 'yā'; speech is Viraj.

Mantra 103

अनिरुक्तस्त्रयोदशः स्तोभः सञ्चरो हुङ्कारः ।। ३ ।।

aniruktastrayodaśaḥ stobhaḥ sañcaro huṅkāraḥ || 3 ||

The thirteenth is the undefined, roving stobha — the chant-syllable 'huṅ.'

Mantra 104

दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतामेवं साम्नामुपनिषदं वेदोपनिषदं वेदेति ।। ४ ।।

dugdhe'smai vāgdohaṃ yo vāco doho'nnavānannādo bhavati ya etāmevaṃ sāmnāmupaniṣadaṃ vedopaniṣadaṃ vedeti || 4 ||

For him who thus knows this secret doctrine (upanishad) of the Samans, speech yields its milk — the very milk of speech — and he becomes rich in food and an eater of food; he who knows this secret doctrine.

Mantra 1

समस्तस्य खलु साम्न उपासनं साधु । यत् खलु साधु तत् सामेत्याचक्षते । यदसाधु तदसामेति ।। १ ।।

samastasya khalu sāmna upāsanaṃ sādhu | yat khalu sādhu tat sāmety ācakṣate | yad asādhu tad asāmeti || 1 ||

The meditation on the entire Saman should be as the good (sadhu). Whatever in the world is good and noble, that they call Saman; whatever is not good, that they call not-Saman.

Mantra 2

तदुताप्याहुः । साम्नैनमुपागादिति साधुनैनमुपागादित्येव तदाहुः । असाम्नैनमुपागादित्येव तदाहुः ।। २ ।।

tad utāpy āhuḥ | sāmnainam upāgād iti sādhunainam upāgād ity eva tad āhuḥ | asāmnainam upāgād ity eva tad āhuḥ || 2 ||

On this they also say: 'He approached him with Saman', which means 'he approached him with what is good'; and 'he approached him with non-Saman', which means 'he approached him with what is not good'.

Mantra 3

अथोताप्याहुः । साम नो बतेति यत् साधु भवति साधु बतेत्येव तदाहुः । असाम नो बतेति यदसाधु भवत्यसाधु बतेत्येव तदाहुः ।। ३ ।।

athotāpy āhuḥ | sāma no bateti yat sādhu bhavati sādhu batety eva tad āhuḥ | asāma no bateti yad asādhu bhavaty asādhu batety eva tad āhuḥ || 3 ||

Again they say: 'This has been Saman for us', when something turns out good they say 'this is indeed good'; and 'this has been non-Saman for us', when something turns out bad they say 'this is indeed bad'.

Mantra 4

स य एतदेवं विद्वान् साधु सामेत्युपास्तेऽभ्याशो ह यदेनं साधवो धर्मा आ च गच्छेयुरुप च नमेयुः ।। ४ ।।

sa ya etad evaṃ vidvān sādhu sāmety upāste 'bhyāśo ha yad enaṃ sādhavo dharmā ā ca gaccheyur upa ca nameyuḥ || 4 ||

He who, knowing this, meditates on the Saman as the good — to him good qualities swiftly come, and they bow before him in service.

Mantra 5

लोकेषु पञ्चविधं सामोपासीत । पृथिवी हिङ्कारः । अग्निः प्रस्तावः । अन्तरिक्षमुद्गीथः । आदित्यः प्रतिहारः । द्यौर् निधनम् । इत्यूर्ध्वेषु ।। १ ।।

lokeṣu pañcavidhaṃ sāmopāsīta | pṛthivī hiṅkāraḥ | agniḥ prastāvaḥ | antarikṣam udgīthaḥ | ādityaḥ pratihāraḥ | dyaur nidhanam | ity ūrdhveṣu || 1 ||

One should meditate on the fivefold Saman in the worlds. Earth is the hinkara, fire is the prastava, the mid-space is the udgitha, the sun is the pratihara, and heaven is the nidhana. This is in the ascending order.

Mantra 6

अथावृत्तेषु । द्यौर् हिङ्कारः । आदित्यः प्रस्तावः । अन्तरिक्षमुद्गीथः । अग्निः प्रतिहारः । पृथिवी निधनम् ।। २ ।।

athāvṛtteṣu | dyaur hiṅkāraḥ | ādityaḥ prastāvaḥ | antarikṣam udgīthaḥ | agniḥ pratihāraḥ | pṛthivī nidhanam || 2 ||

And now in the returning (descending) order: heaven is the hinkara, the sun is the prastava, the mid-space is the udgitha, fire is the pratihara, and earth is the nidhana.

Mantra 7

कल्पन्ते हास्मै लोका ऊर्ध्वाश् चावृत्तश् च य एतदेवं विद्वांल् लोकेषु पञ्चविधं सामोपास्ते ।। ३ ।।

kalpante hāsmai lokā ūrdhvāś cāvṛttaś ca ya etad evaṃ vidvāṃl lokeṣu pañcavidhaṃ sāmopāste || 3 ||

For him who thus knows and meditates on the fivefold Saman in the worlds, the worlds are favourable, both in their ascending and their returning order.

Mantra 8

वृष्टौ पञ्चविधं सामोपासीत । पुरोवातो हिङ्कारः । मेघो जायते स प्रस्तावः । वर्षति स उद्गीथः । विद्योतते स्तनयति स प्रतिहारः ।। १ ।।

vṛṣṭau pañcavidhaṃ sāmopāsīta | purovāto hiṅkāraḥ | megho jāyate sa prastāvaḥ | varṣati sa udgīthaḥ | vidyotate stanayati sa pratihāraḥ || 1 ||

One should meditate on the fivefold Saman in rain. The wind that blows before it is the hinkara; the cloud forms — that is the prastava; it rains — that is the udgitha; it lightnings and thunders — that is the pratihara.

Mantra 9

उद्गृह्णाति तन् निधनं वर्षयति ह य एतदेवं विद्वान् वृष्टौ पञ्चविधं सामोपास्ते ।। २ ।।

udgṛhṇāti tan nidhanaṃ varṣayati ha ya etad evaṃ vidvān vṛṣṭau pañcavidhaṃ sāmopāste || 2 ||

It draws up (ceases) — that is the nidhana. He who thus knows and meditates on the fivefold Saman in rain, for him it rains, and he can indeed bring rain.

Mantra 10

सर्वास्वप्सु पञ्चविधं सामोपासीत । मेघो यत् संप्लवते स हिङ्कारः । यद् वर्षति स प्रस्तावः । याः प्राच्यः स्यन्दन्ते स उद्गीथः । याः प्रतीच्यः स प्रतिहारः । समुद्रो निधनम् ।। १ ।।

sarvāsv apsu pañcavidhaṃ sāmopāsīta | megho yat saṃplavate sa hiṅkāraḥ | yad varṣati sa prastāvaḥ | yāḥ prācyaḥ syandante sa udgīthaḥ | yāḥ pratīcyaḥ sa pratihāraḥ | samudro nidhanam || 1 ||

One should meditate on the fivefold Saman in all waters. When the cloud gathers, that is the hinkara; when it rains, that is the prastava; the waters that flow eastward are the udgitha; those that flow westward are the pratihara; the ocean is the nidhana.

Mantra 11

न हाप्सु प्रैत्यप्सुमान् भवति य एतदेवं विद्वान् सर्वास्वप्सु पञ्चविधं सामोपास्ते ।। २ ।।

na hāpsu praity apsumān bhavati ya etad evaṃ vidvān sarvāsv apsu pañcavidhaṃ sāmopāste || 2 ||

He who thus knows and meditates on the fivefold Saman in all waters does not perish in water, and he becomes rich in water.

Mantra 12

ऋतुषु पञ्चविधं सामोपासीत । वसन्तो हिङ्कारः । ग्रीष्मः प्रस्तावः । वर्षा उद्गीथः । शरत् प्रतिहारः । हेमन्तो निधनम् ।। १ ।।

ṛtuṣu pañcavidhaṃ sāmopāsīta | vasanto hiṅkāraḥ | grīṣmaḥ prastāvaḥ | varṣā udgīthaḥ | śarat pratihāraḥ | hemanto nidhanam || 1 ||

One should meditate on the fivefold Saman in the seasons. Spring is the hinkara, summer is the prastava, the rains are the udgitha, autumn is the pratihara, and winter is the nidhana.

Mantra 13

कल्पन्ते हास्मा ऋतव ऋतुमान् भवति य एतदेवं विद्वानृतुषु पञ्चविधं सामोपास्ते ।। २ ।।

kalpante hāsmā ṛtava ṛtumān bhavati ya etad evaṃ vidvān ṛtuṣu pañcavidhaṃ sāmopāste || 2 ||

For him who thus knows and meditates on the fivefold Saman in the seasons, the seasons are favourable, and he becomes rich in seasons.

Mantra 14

पशुषु पञ्चविधं सामोपासीत । अजा हिङ्कारः । अवयः प्रस्तावः । गाव उद्गीथः । अश्वः प्रतिहारः । पुरुषो निधनम् ।। १ ।।

paśuṣu pañcavidhaṃ sāmopāsīta | ajā hiṅkāraḥ | avayaḥ prastāvaḥ | gāva udgīthaḥ | aśvaḥ pratihāraḥ | puruṣo nidhanam || 1 ||

One should meditate on the fivefold Saman in the animals. Goats are the hinkara, sheep the prastava, cattle the udgitha, the horse the pratihara, and man the nidhana.

Mantra 15

भवन्ति हास्य पशवः पशुमान् भवति य एतदेवं विद्वान् पशुषु पञ्चविधं सामोपास्ते ।। २ ।।

bhavanti hāsya paśavaḥ paśumān bhavati ya etad evaṃ vidvān paśuṣu pañcavidhaṃ sāmopāste || 2 ||

For him who thus knows and meditates on the fivefold Saman in the animals, cattle come to be, and he becomes rich in cattle.

Mantra 16

प्राणेषु पञ्चविधं परोवरीयः सामोपासीत । प्राणो हिङ्कारः । वाक् प्रस्तावः । चक्षुरुद्गीथः । श्रोत्रं प्रतिहारः । मनो निधनम् । परोवरीयांसि वा एतानि ।। १ ।।

prāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāsīta | prāṇo hiṅkāraḥ | vāk prastāvaḥ | cakṣur udgīthaḥ | śrotraṃ pratihāraḥ | mano nidhanam | parovarīyāṃsi vā etāni || 1 ||

One should meditate on the fivefold — and highest of all — Saman in the vital breaths. The breath (prana) is the hinkara, speech the prastava, the eye the udgitha, the ear the pratihara, and the mind the nidhana. These are truly the most excellent.

Mantra 17

परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ् जयति य एतदेवं विद्वान् प्राणेषु पञ्चविधं परोवरीयः सामोपास्ते । इति तु पञ्चविधस्य ।। २ ।।

parovarīyo hāsya bhavati parovarīyaso ha lokāñ jayati ya etad evaṃ vidvān prāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāste | iti tu pañcavidhasya || 2 ||

He who thus knows and meditates on the fivefold, most excellent Saman in the vital breaths obtains what is ever more excellent, and wins ever more excellent worlds. — Thus much of the fivefold (Saman).

Mantra 18

अथ सप्तविधस्य । वाचि सप्तविधं सामोपासीत । यत् किंच वाचो हुमिति स हिङ्कारः । यत् प्रेति स प्रस्तावः । यदेति स आदिः ।। १ ।।

atha saptavidhasya | vāci saptavidhaṃ sāmopāsīta | yat kiṃca vāco hum iti sa hiṅkāraḥ | yat preti sa prastāvaḥ | yad eti sa ādiḥ || 1 ||

Now of the sevenfold (Saman). One should meditate on the sevenfold Saman in speech. Whatever in speech is 'hum', that is the hinkara; whatever is 'pra', that is the prastava; whatever is 'a', that is the adi (beginning).

Mantra 19

यदुदिति स उद्गीथः । यत् प्रतीति स प्रतिहारः । यदुपेति स उपद्रवः । यन् नीति तन् निधनम् ।। २ ।।

yad ud iti sa udgīthaḥ | yat pratīti sa pratihāraḥ | yad upeti sa upadravaḥ | yan nīti tan nidhanam || 2 ||

Whatever is 'ud', that is the udgitha; whatever is 'prati', that is the pratihara; whatever is 'upa', that is the upadrava; and whatever is 'ni', that is the nidhana.

Mantra 20

दुग्धेऽस्मै वाग् दोहं यो वाचो दोहः । अन्नवानन्नादो भवति । य एतदेवं विद्वान् वाचि सप्तविधं सामोपास्ते ।। ३ ।।

dugdhe 'smai vāg dohaṃ yo vāco dohaḥ | annavān annādo bhavati | ya etad evaṃ vidvān vāci saptavidhaṃ sāmopāste || 3 ||

Speech yields its milk — the milking of speech — to him; he becomes possessed of food and an eater of food, who thus knows and meditates on the sevenfold Saman in speech.

Mantra 21

अथ खल्वमुमादित्यं सप्तविधं सामोपासीत । सर्वदा समस् तेन साम । मां प्रति मां प्रतीति सर्वेण समस् तेन साम ।। १ ।।

atha khalv amum ādityaṃ saptavidhaṃ sāmopāsīta | sarvadā samas tena sāma | māṃ prati māṃ pratīti sarveṇa samas tena sāma || 1 ||

Now one should meditate on that sun as the sevenfold Saman. It is always the same (sama), therefore it is Saman. 'It faces me, it faces me' — thus it is the same toward everyone, therefore it is Saman.

Mantra 22

तस्मिन्निमानि सर्वाणि भूतान्यन्वायत्तानीति विद्यात् । तस्य यत् पुरोदयात् स हिङ्कारः । तदस्य पशवोऽन्वायत्ताः । तस्मात् ते हिङ्कुर्वन्ति । हिङ्कारभाजिनो ह्येतस्य साम्नः ।। २ ।।

tasminn imāni sarvāṇi bhūtāny anvāyattānīti vidyāt | tasya yat purodayāt sa hiṅkāraḥ | tad asya paśavo 'nvāyattāḥ | tasmāt te hiṅkurvanti | hiṅkārabhājino hy etasya sāmnaḥ || 2 ||

One should know that all these beings are bound to it. The time before its rising is the hinkara; to that the animals are attached — therefore they low at that hour, for they share in the hinkara of this Saman.

Mantra 23

अथ यत् प्रथमोदिते स प्रस्तावः । तदस्य मनुष्या अन्वायत्ताः । तस्मात् ते प्रस्तुतिकामाः प्रशंसाकामाः । प्रस्तावभाजिनो ह्येतस्य साम्नः ।। ३ ।।

atha yat prathamodite sa prastāvaḥ | tad asya manuṣyā anvāyattāḥ | tasmāt te prastutikāmāḥ praśaṃsākāmāḥ | prastāvabhājino hy etasya sāmnaḥ || 3 ||

Then the time of its first rising is the prastava; to that men are attached — therefore they crave praise and commendation, for they share in the prastava of this Saman.

Mantra 24

अथ यत् संगववेलायां स आदिः । तदस्य वयांस्यन्वायत्तानि । तस्मात् तान्यन्तरिक्षेऽनारम्भणान्यादायात्मानं परिपतन्ति । आदिभाजीनि ह्येतस्य साम्नः ।। ४ ।।

atha yat saṃgavavelāyāṃ sa ādiḥ | tad asya vayāṃsy anvāyattāni | tasmāt tāny antarikṣe 'nārambhaṇāny ādāyātmānaṃ paripatanti | ādibhājīni hy etasya sāmnaḥ || 4 ||

Then the time when the cattle come together (mid-morning) is the adi; to that the birds are attached — therefore they hold themselves up and fly about in the sky without support, for they share in the adi of this Saman.

Mantra 25

अथ यत् संप्रति मध्यंदिने स उद्गीथः । तदस्य देवा अन्वायत्ताः । तस्मात् ते सत्तमाः प्राजापत्यानाम् । उद्गीथभाजिनो ह्येतस्य साम्नः ।। ५ ।।

atha yat saṃprati madhyaṃdine sa udgīthaḥ | tad asya devā anvāyattāḥ | tasmāt te sattamāḥ prājāpatyānām | udgīthabhājino hy etasya sāmnaḥ || 5 ||

Then exactly midday is the udgitha; to that the gods are attached — therefore they are the best among Prajapati's offspring, for they share in the udgitha of this Saman.

Mantra 26

अथ यदूर्ध्वं मध्यंदिनात् प्रागपराह्णात् स प्रतिहारः । तदस्य गर्भा अन्वायत्ताः । तस्मात् ते प्रतिहृता नावपद्यन्ते । प्रतिहारभाजिनो ह्येतस्य साम्नः ।। ६ ।।

atha yad ūrdhvaṃ madhyaṃdināt prāg aparāhṇāt sa pratihāraḥ | tad asya garbhā anvāyattāḥ | tasmāt te pratihṛtā nāvapadyante | pratihārabhājino hy etasya sāmnaḥ || 6 ||

Then the time after midday and before late afternoon is the pratihara; to that the embryos are attached — therefore, being held up, they do not fall down, for they share in the pratihara of this Saman.

Mantra 27

अथ यदूर्ध्वमपराह्णात् प्रागस्तमयात् स उपद्रवः । तदस्यारण्या अन्वायत्ताः । तस्मात् ते पुरुषं दृष्ट्वा कक्षं श्वभ्रमित्युपद्रवन्ति । उपद्रवभाजिनो ह्येतस्य साम्नः ।। ७ ।।

atha yad ūrdhvam aparāhṇāt prāg astam ayāt sa upadravaḥ | tad asyāraṇyā anvāyattāḥ | tasmāt te puruṣaṃ dṛṣṭvā kakṣaṃ śvabhram ity upadravanti | upadravabhājino hy etasya sāmnaḥ || 7 ||

Then the time after late afternoon and before sunset is the upadrava; to that the wild animals are attached — therefore, on seeing a man, they run to thicket and burrow (as if in flight), for they share in the upadrava of this Saman.

Mantra 28

अथ यत् प्रथमास्तमिते तन् निधनम् । तदस्य पितरोऽन्वायत्ताः । तस्मात् तान् निदधति । निधनभाजिनो ह्येतस्य साम्नः । एवं खल्वमुमादित्यं सप्तविधं सामोपास्ते ।। ८ ।।

atha yat prathamāstamite tan nidhanam | tad asya pitaro 'nvāyattāḥ | tasmāt tān nidadhati | nidhanabhājino hy etasya sāmnaḥ | evaṃ khalv amum ādityaṃ saptavidhaṃ sāmopāste || 8 ||

Then the time just at sunset is the nidhana; to that the fathers (ancestors) are attached — therefore people set out (offerings) for them, for they share in the nidhana of this Saman. Thus does one meditate on that sun as the sevenfold Saman.

Mantra 29

अथ खल्वात्मसंमितमतिमृत्यु सप्तविधं सामोपासीत । हिङ्कार इति त्र्यक्षरम् । प्रस्ताव इति त्र्यक्षरम् । तत् समम् ।। १ ।।

atha khalv ātmasaṃmitam atimṛtyu saptavidhaṃ sāmopāsīta | hiṅkāra iti tryakṣaram | prastāva iti tryakṣaram | tat samam || 1 ||

Now one should meditate on the sevenfold Saman measured by the self and transcending death (reckoned by its syllables). 'Hinkara' has three syllables, 'prastava' has three syllables — these are equal.

Mantra 30

आदिरिति द्व्यक्षरम् । प्रतिहार इति चतुरक्षरम् । तत इहैकम् । तत् समम् ।। २ ।।

ādir iti dvyakṣaram | pratihāra iti caturakṣaram | tata ihaikam | tat samam || 2 ||

'Adi' has two syllables, 'pratihara' has four syllables; take one syllable from here (add it to adi) — then these become equal.

Mantra 31

उद्गीथ इति त्र्यक्षरमुपद्रव इति चतुरक्षरं त्रिभिस् त्रिभिः समं भवति । अक्षरमतिशिष्यते त्र्यक्षरम् । तत् समम् ।। ३ ।।

udgītha iti tryakṣaram upadrava iti caturakṣaraṃ tribhis tribhiḥ samaṃ bhavati | akṣaram atiśiṣyate tryakṣaram | tat samam || 3 ||

'Udgitha' has three syllables, 'upadrava' has four syllables; taken by threes they become equal, and one syllable remains over — reckon it too as three syllables ('iti'), and it becomes equal.

Mantra 32

निधनमिति त्र्यक्षरम् । तत् सममेव भवति । तानि ह वा एतानि द्वाविंशतिरक्षराणि ।। ४ ।।

nidhanam iti tryakṣaram | tat samam eva bhavati | tāni ha vā etāni dvāviṃśatir akṣarāṇi || 4 ||

'Nidhana' has three syllables — it too is equal. Thus these are, in all, twenty-two syllables.

Mantra 33

एकविंशत्यादित्यमाप्नोति । एकविंशो वा इतोऽसावादित्यः । द्वाविंशेन परमादित्याज् जयति । तन् नाकम् । तद् विशोकम् ।। ५ ।।

ekaviṃśatyādityam āpnoti | ekaviṃśo vā ito 'sāv ādityaḥ | dvāviṃśena param ādityāj jayati | tan nākam | tad viśokam || 5 ||

By twenty-one syllables one reaches the sun, for this sun is the twenty-first from here. By the twenty-second one wins what is beyond the sun — that is the heaven (naka), that is free from sorrow.

Mantra 34

आप्नोतीहादित्यस्य जयम् । परो हास्यादित्यजयाज् जयो भवति य एतदेवं विद्वानात्मसंमितमतिमृत्यु सप्तविधं सामोपास्ते सामोपास्ते ।। ६ ।।

āpnotīhādityasya jayam | paro hāsyādityajayāj jayo bhavati ya etad evaṃ vidvān ātmasaṃmitam atimṛtyu saptavidhaṃ sāmopāste sāmopāste || 6 ||

He attains here the victory of the sun, and a victory higher even than the sun's becomes his — he who thus knows and meditates on the sevenfold Saman measured by the self and transcending death, meditates on the Saman.

Mantra 35

मनो हिङ्कारः । वाक् प्रस्तावः । चक्षुरुद्गीथः । श्रोत्रं प्रतिहारः । प्राणो निधनम् । एतद् गायत्रं प्राणेषु प्रोतम् ।। १ ।।

mano hiṅkāraḥ | vāk prastāvaḥ | cakṣur udgīthaḥ | śrotraṃ pratihāraḥ | prāṇo nidhanam | etad gāyatraṃ prāṇeṣu protam || 1 ||

The mind is the hinkara, speech the prastava, the eye the udgitha, the ear the pratihara, and the breath the nidhana. This is the Gayatra Saman, woven upon the vital breaths.

Mantra 36

स य एवमेतद् गायत्रं प्राणेषु प्रोतं वेद । प्राणी भवति । सर्वमायुरेति । ज्योग् जीवति । महान् प्रजया पशुभिर् भवति । महान् कीर्त्या । महामनाः स्यात् । तद् व्रतम् ।। २ ।।

sa ya evam etad gāyatraṃ prāṇeṣu protaṃ veda | prāṇī bhavati | sarvam āyur eti | jyog jīvati | mahān prajayā paśubhir bhavati | mahān kīrtyā | mahāmanāḥ syāt | tad vratam || 2 ||

He who knows this Gayatra Saman as woven upon the vital breaths becomes full of vitality, lives out his full span, lives long, becomes great in offspring and cattle, great in fame; let him be great-minded. That is his observance (vrata).

Mantra 37

अभिमन्थति स हिङ्कारः । धूमो जायते स प्रस्तावः । ज्वलति स उद्गीथः । अङ्गारा भवन्ति स प्रतिहारः । उपशाम्यति तन् निधनम् । संशाम्यति तन् निधनम् । एतद् रथंतरमग्नौ प्रोतम् ।। १ ।।

abhimanthati sa hiṅkāraḥ | dhūmo jāyate sa prastāvaḥ | jvalati sa udgīthaḥ | aṅgārā bhavanti sa pratihāraḥ | upaśāmyati tan nidhanam | saṃśāmyati tan nidhanam | etad rathaṃtaram agnau protam || 1 ||

He churns (the fire-sticks) — that is the hinkara; smoke arises — that is the prastava; it blazes — that is the udgitha; embers form — that is the pratihara; it dies down — that is the nidhana; it is wholly extinguished — that is the nidhana. This is the Rathantara Saman, woven upon fire.

Mantra 38

स य एवमेतद् रथंतरमग्नौ प्रोतं वेद । ब्रह्मवर्चस्यन्नादो भवति । सर्वमायुरेति । ज्योग् जीवति । महान् प्रजया पशुभिर् भवति । महान् कीर्त्या । न प्रत्यङ्ङग्निमाचामेन् न निष्ठीवेत् । तद् व्रतम् ।। २ ।।

sa ya evam etad rathaṃtaram agnau protaṃ veda | brahmavarcasy annādo bhavati | sarvam āyur eti | jyog jīvati | mahān prajayā paśubhir bhavati | mahān kīrtyā | na pratyaṅṅ agnim ācāmen na niṣṭhīvet | tad vratam || 2 ||

He who knows this Rathantara Saman as woven upon fire becomes radiant with sacred lustre and an eater of food, lives out his full span, lives long, becomes great in offspring and cattle, great in fame. Let him neither sip water nor spit facing the fire. That is his observance.

Mantra 39

उपमन्त्रयते स हिङ्कारः । ज्ञपयते स प्रस्तावः । स्त्रिया सह शेते स उद्गीथः । प्रति स्त्रीं सह शेते स प्रतिहारः । कालं गच्छति तन् निधनम् । पारं गच्छति तन् निधनम् । एतद् वामदेव्यं मिथुने प्रोतम् ।। १ ।।

upamantrayate sa hiṅkāraḥ | jñapayate sa prastāvaḥ | striyā saha śete sa udgīthaḥ | prati strīṃ saha śete sa pratihāraḥ | kālaṃ gacchati tan nidhanam | pāraṃ gacchati tan nidhanam | etad vāmadevyaṃ mithune protam || 1 ||

He invites — that is the hinkara; he wins consent — that is the prastava; he lies with the woman — that is the udgitha; he lies facing the woman — that is the pratihara; the time passes — that is the nidhana; he reaches the far shore — that is the nidhana. This is the Vamadevya Saman, woven upon the pair (union).

Mantra 40

स य एवमेतद् वामदेव्यं मिथुने प्रोतं वेद । मिथुनी भवति । मिथुनान् मिथुनात् प्रजायते । सर्वमायुरेति । ज्योग् जीवति । महान् प्रजया पशुभिर् भवति । महान् कीर्त्या । न कांचन परिहरेत् । तद् व्रतम् ।। २ ।।

sa ya evam etad vāmadevyaṃ mithune protaṃ veda | mithunī bhavati | mithunān mithunāt prajāyate | sarvam āyur eti | jyog jīvati | mahān prajayā paśubhir bhavati | mahān kīrtyā | na kāṃcana pariharet | tad vratam || 2 ||

He who knows this Vamadevya Saman as woven upon union becomes one who pairs, procreates from every union, lives out his full span, lives long, becomes great in offspring and cattle, great in fame. Let him not shun any (lawful union). That is his observance.

Mantra 41

उद्यन् हिङ्कारः । उदितः प्रस्तावः । मध्यंदिन उद्गीथः । अपराह्णः प्रतिहारः । अस्तं यन् निधनम् । एतद् बृहदादित्ये प्रोतम् ।। १ ।।

udyan hiṅkāraḥ | uditaḥ prastāvaḥ | madhyaṃdina udgīthaḥ | aparāhṇaḥ pratihāraḥ | astaṃ yan nidhanam | etad bṛhad āditye protam || 1 ||

The rising sun is the hinkara, the risen sun the prastava, midday the udgitha, afternoon the pratihara, and the setting sun the nidhana. This is the Brihat Saman, woven upon the sun.

Mantra 42

स य एवमेतद् बृहदादित्ये प्रोतं वेद । तेजस्व्यन्नादो भवति । सर्वमायुरेति । ज्योग् जीवति । महान् प्रजया पशुभिर् भवति । महान् कीर्त्या । तपन्तं न निन्देत् । तद् व्रतम् ।। २ ।।

sa ya evam etad bṛhad āditye protaṃ veda | tejasvy annādo bhavati | sarvam āyur eti | jyog jīvati | mahān prajayā paśubhir bhavati | mahān kīrtyā | tapantaṃ na nindet | tad vratam || 2 ||

He who knows this Brihat Saman as woven upon the sun becomes lustrous and an eater of food, lives out his full span, lives long, becomes great in offspring and cattle, great in fame. Let him not revile the burning sun. That is his observance.

Mantra 43

अभ्राणि संप्लवन्ते स हिङ्कारः । मेघो जायते स प्रस्तावः । वर्षति स उद्गीथः । विद्योतते स्तनयति स प्रतिहारः । उद्गृह्णाति तन् निधनम् । एतद् वैरूपं पर्जन्ये प्रोतम् ।। १ ।।

abhrāṇi saṃplavante sa hiṅkāraḥ | megho jāyate sa prastāvaḥ | varṣati sa udgīthaḥ | vidyotate stanayati sa pratihāraḥ | udgṛhṇāti tan nidhanam | etad vairūpaṃ parjanye protam || 1 ||

The clouds come together — that is the hinkara; the cloud forms — that is the prastava; it rains — that is the udgitha; it lightnings and thunders — that is the pratihara; it draws up (ceases) — that is the nidhana. This is the Vairupa Saman, woven upon Parjanya (the rain-cloud).

Mantra 44

स य एवमेतद् वैरूपं पर्जन्ये प्रोतं वेद । विरूपांश् च सुरूपंश् च पशूनवरुन्धे । सर्वमायुरेति । ज्योग् जीवति । महान् प्रजया पशुभिर् भवति । महान् कीर्त्या । वर्षन्तं न निन्देत् । तद् व्रतम् ।। २ ।।

sa ya evam etad vairūpaṃ parjanye protaṃ veda | virūpāṃś ca surūpaṃś ca paśūn avarundhe | sarvam āyur eti | jyog jīvati | mahān prajayā paśubhir bhavati | mahān kīrtyā | varṣantaṃ na nindet | tad vratam || 2 ||

He who knows this Vairupa Saman as woven upon Parjanya obtains cattle both ill-formed and well-formed, lives out his full span, lives long, becomes great in offspring and cattle, great in fame. Let him not revile the raining (cloud). That is his observance.

Mantra 45

वसन्तो हिङ्कारः । ग्रीष्मः प्रस्तावः । वर्षा उद्गीथः । शरत् प्रतिहारः । हेमन्तो निधनम् । एतद् वैराजमृतुषु प्रोतम् ।। १ ।।

vasanto hiṅkāraḥ | grīṣmaḥ prastāvaḥ | varṣā udgīthaḥ | śarat pratihāraḥ | hemanto nidhanam | etad vairājam ṛtuṣu protam || 1 ||

Spring is the hinkara, summer the prastava, the rains the udgitha, autumn the pratihara, and winter the nidhana. This is the Vairaja Saman, woven upon the seasons.

Mantra 46

स य एवमेतद् वैराजमृतुषु प्रोतं वेद । विराजति प्रजया । पशुभिर् ब्रह्मवर्चसेन । सर्वमायुरेति । ज्योग् जीवति । महान् प्रजया पशुभिर् भवति । महान् कीर्त्या । ऋतून् न निन्देत् । तद् व्रतम् ।। २ ।।

sa ya evam etad vairājam ṛtuṣu protaṃ veda | virājati prajayā | paśubhir brahmavarcasena | sarvam āyur eti | jyog jīvati | mahān prajayā paśubhir bhavati | mahān kīrtyā | ṛtūn na nindet | tad vratam || 2 ||

He who knows this Vairaja Saman as woven upon the seasons shines forth with offspring, cattle and sacred lustre, lives out his full span, lives long, becomes great in offspring and cattle, great in fame. Let him not revile the seasons. That is his observance.

Mantra 47

पृथिवी हिङ्कारः । अन्तरिक्षं प्रस्तावः । द्यौरुद्गीथः । दिशः प्रतिहारः । समुद्रो निधनम् । एताः शक्वर्यो लोकेषु प्रोताः ।। १ ।।

pṛthivī hiṅkāraḥ | antarikṣaṃ prastāvaḥ | dyaur udgīthaḥ | diśaḥ pratihāraḥ | samudro nidhanam | etāḥ śakvaryo lokeṣu protāḥ || 1 ||

Earth is the hinkara, the mid-space the prastava, heaven the udgitha, the quarters the pratihara, and the ocean the nidhana. These are the Shakvari Samans, woven upon the worlds.

Mantra 48

स य एवमेताः शक्वर्यो लोकेषु प्रोता वेद । लोकी भवति सर्वमायुरेति । ज्योग् जीवति । महान् प्रजया पशुभिर् भवति । महान् कीर्त्या । लोकान् न निन्देत् । तद् व्रतम् ।। २ ।।

sa ya evam etāḥ śakvaryo lokeṣu protā veda | lokī bhavati sarvam āyur eti | jyog jīvati | mahān prajayā paśubhir bhavati | mahān kīrtyā | lokān na nindet | tad vratam || 2 ||

He who knows these Shakvari Samans as woven upon the worlds becomes possessed of the worlds, lives out his full span, lives long, becomes great in offspring and cattle, great in fame. Let him not revile the worlds. That is his observance.

Mantra 49

अजा हिङ्कारः । अवयः प्रस्तावः । गाव उद्गीथः । अश्वाः प्रतिहारः । पुरुषो निधनम् । एता रेवत्यः पशुषु प्रोताः ।। १ ।।

ajā hiṅkāraḥ | avayaḥ prastāvaḥ | gāva udgīthaḥ | aśvāḥ pratihāraḥ | puruṣo nidhanam | etā revatyaḥ paśuṣu protāḥ || 1 ||

Goats are the hinkara, sheep the prastava, cattle the udgitha, horses the pratihara, and man the nidhana. These are the Revati Samans, woven upon the animals.

Mantra 50

स य एवमेता रेवत्यः पशुषु प्रोता वेद । पशुमान् भवति । सर्वमायुरेति । ज्योग् जीवति । महान् प्रजया पशुभिर् भवति । महान् कीर्त्या । पशून् न निन्देत् । तद् व्रतम् ।। २ ।।

sa ya evam etā revatyaḥ paśuṣu protā veda | paśumān bhavati | sarvam āyur eti | jyog jīvati | mahān prajayā paśubhir bhavati | mahān kīrtyā | paśūn na nindet | tad vratam || 2 ||

He who knows these Revati Samans as woven upon the animals becomes rich in cattle, lives out his full span, lives long, becomes great in offspring and cattle, great in fame. Let him not revile the animals. That is his observance.

Mantra 51

लोम हिङ्कारः । त्वक् प्रस्तावः । मांसमुद्गीथः । अस्थि प्रतिहारः । मज्जा निधनम् । एतद् यज्ञायज्ञीयमङ्गेषु प्रोतम् ।। १ ।।

loma hiṅkāraḥ | tvak prastāvaḥ | māṃsam udgīthaḥ | asthi pratihāraḥ | majjā nidhanam | etad yajñāyajñīyam aṅgeṣu protam || 1 ||

Hair is the hinkara, skin the prastava, flesh the udgitha, bone the pratihara, and marrow the nidhana. This is the Yajnayajniya Saman, woven upon the limbs of the body.

Mantra 52

स य एवमेतद् यज्ञायज्ञीयमङ्गेषु प्रोतं वेद । अङ्गी भवति । नाङ्गेन विहूर्छति । सर्वमायुरेति । ज्योग् जीवति । महान् प्रजया पशुभिर् भवति । महान् कीर्त्या । संवत्सरं मज्ज्ञो नाश्नीयात् । तद् व्रतम् । मज्ज्ञो नाश्नीयादिति वा ।। २ ।।

sa ya evam etad yajñāyajñīyam aṅgeṣu protaṃ veda | aṅgī bhavati | nāṅgena vihūrchati | sarvam āyur eti | jyog jīvati | mahān prajayā paśubhir bhavati | mahān kīrtyā | saṃvatsaraṃ majjño nāśnīyāt | tad vratam | majjño nāśnīyād iti vā || 2 ||

He who knows this Yajnayajniya Saman as woven upon the limbs becomes complete in limb, is not crippled in any limb, lives out his full span, lives long, becomes great in offspring and cattle, great in fame. For a year let him not eat marrow — that is his observance; or, let him never eat marrow.

Mantra 53

अग्निर् हिङ्कारः । वायुः प्रस्तावः । आदित्य उद्गीथः । नक्षत्राणि प्रतिहारः । चन्द्रमा निधनम् । एतद् राजनं देवतासु प्रोतम् ।। १ ।।

agnir hiṅkāraḥ | vāyuḥ prastāvaḥ | āditya udgīthaḥ | nakṣatrāṇi pratihāraḥ | candramā nidhanam | etad rājanaṃ devatāsu protam || 1 ||

Fire is the hinkara, the wind the prastava, the sun the udgitha, the stars the pratihara, and the moon the nidhana. This is the Rajana Saman, woven upon the deities.

Mantra 54

स य एवमेतद् राजनं देवतासु प्रोतं वेद । एतासामेव देवतानां सलोकतां सर्ष्टितां सायुज्यं गच्छति । सर्वमायुरेति । ज्योग् जीवति । महान् प्रजया पशुभिर् भवति । महान् कीर्त्या । ब्राह्मणान् न निन्देत् । तद् व्रतम् ।। २ ।।

sa ya evam etad rājanaṃ devatāsu protaṃ veda | etāsām eva devatānāṃ salokatāṃ sarṣṭitāṃ sāyujyaṃ gacchati | sarvam āyur eti | jyog jīvati | mahān prajayā paśubhir bhavati | mahān kīrtyā | brāhmaṇān na nindet | tad vratam || 2 ||

He who knows this Rajana Saman as woven upon the deities attains to the same world, the same wealth and union with these very deities, lives out his full span, lives long, becomes great in offspring and cattle, great in fame. Let him not revile the brahmins. That is his observance.

Mantra 55

त्रयी विद्या हिङ्कारः । त्रय इमे लोकाः स प्रस्तावः । अग्निर् वायुरादित्यः स उद्गीथः । नक्षत्राणि वयांसि मरीचयः स प्रतिहारः । सर्पा गन्धर्वाः पितरस् तन् निधनम् । एतत् साम सर्वस्मिन् प्रोतम् ।। १ ।।

trayī vidyā hiṅkāraḥ | traya ime lokāḥ sa prastāvaḥ | agnir vāyur ādityaḥ sa udgīthaḥ | nakṣatrāṇi vayāṃsi marīcayaḥ sa pratihāraḥ | sarpā gandharvāḥ pitaras tan nidhanam | etat sāma sarvasmin protam || 1 ||

The three Vedas are the hinkara; these three worlds are the prastava; fire, wind and sun are the udgitha; the stars, the birds and the rays are the pratihara; serpents, gandharvas and the fathers are the nidhana. This is the Saman woven upon all.

Mantra 56

स य एवमेतत् साम सर्वस्मिन् प्रोतं वेद सर्वं ह भवति ।। २ ।।

sa ya evam etat sāma sarvasmin protaṃ veda sarvaṃ ha bhavati || 2 ||

He who knows this Saman as woven upon all becomes all.

Mantra 57

तदेष श्लोकः । यानि पञ्चधा त्रीणि त्रीणि । तेभ्यो न ज्यायः परमन्यदस्ति ।। ३ ।।

tad eṣa ślokaḥ | yāni pañcadhā trīṇi trīṇi | tebhyo na jyāyaḥ param anyad asti || 3 ||

On this there is this verse: those threefold groups which are fivefold — than these there is nothing else greater, nothing beyond.

Mantra 58

यस् तद् वेद स वेद सर्वम् । सर्वा दिशो बलिमस्मै हरन्ति । सर्वमस्मीत्युपासित । तद् व्रतं तद् व्रतम् ।। ४ ।।

yas tad veda sa veda sarvam | sarvā diśo balim asmai haranti | sarvam asmīty upāsita | tad vrataṃ tad vratam || 4 ||

He who knows this knows all; all the quarters bring offerings to him. Let him meditate: 'I am all.' That is his observance, that is his observance.

Mantra 59

विनर्दि साम्नो वृणे पशव्यमित्यग्नेरुद्गीथः । अनिरुक्तः प्रजापतेः । निरुक्तः सोमस्य । मृदु श्लक्ष्णं वायोः । श्लक्ष्णं बलवदिन्द्रस्य । क्रौञ्चं बृहस्पतेः । अपध्वान्तं वरुणस्य । तान् सर्वानेवोपसेवेत । वारुणं त्वेव वर्जयेत् ।। १ ।।

vinardi sāmno vṛṇe paśavyam ity agner udgīthaḥ | aniruktaḥ prajāpateḥ | niruktaḥ somasya | mṛdu ślakṣṇaṃ vāyoḥ | ślakṣṇaṃ balavad indrasya | krauñcaṃ bṛhaspateḥ | apadhvāntaṃ varuṇasya | tān sarvān evopaseveta | vāruṇaṃ tv eva varjayet || 1 ||

'I choose for the Saman a resonant tone, rich in cattle, like the bull's' — such is the udgitha (mode) of Agni. The indistinct tone belongs to Prajapati, the distinct to Soma, the soft and smooth to Vayu, the smooth yet strong to Indra, the curlew-like to Brihaspati, and the cracked, broken tone to Varuna. Let one cultivate all of these — but let him wholly avoid the mode of Varuna.

Mantra 60

अमृतत्वं देवेभ्य आगायानीत्यागायेत् । स्वधां पितृभ्य आशां मनुष्येभ्यस् तृणोदकं पशुभ्यः स्वर्गं लोकं यजमानायान्नमात्मन आगायानीत्येतानि मनसा ध्यायन्नप्रमत्तः स्तुवीत ।। २ ।।

amṛtatvaṃ devebhya āgāyānīty āgāyet | svadhāṃ pitṛbhya āśāṃ manuṣyebhyas tṛṇodakaṃ paśubhyaḥ svargaṃ lokaṃ yajamānāyānnam ātmana āgāyānīty etāni manasā dhyāyann apramattaḥ stuvīta || 2 ||

'Let me by my singing win immortality for the gods' — so let him sing; 'the svadha-offering for the fathers, hope (its fulfilment) for men, grass and water for the animals, the heavenly world for the sacrificer, and food for myself' — meditating on all these in the mind, let him chant with heedful attention.

Mantra 61

सर्वे स्वरा इन्द्रस्यात्मानः । सर्व ऊष्माणः प्रजापतेरात्मानः । सर्वे स्पर्शा मृत्योरात्मानः । तं यदि स्वरेषूपालभेत । इन्द्रं शरणं प्रपन्नोऽभूवं स त्वा प्रति वक्ष्यतीत्येनं ब्रूयात् ।। ३ ।।

sarve svarā indrasyātmānaḥ | sarva ūṣmāṇaḥ prajāpater ātmānaḥ | sarve sparśā mṛtyor ātmānaḥ | taṃ yadi svareṣūpālabheta | indraṃ śaraṇaṃ prapanno 'bhūvaṃ sa tvā prati vakṣyatīty enaṃ brūyāt || 3 ||

All the vowels are forms of Indra's self; all the sibilants (usmans) are forms of Prajapati's self; all the stops (sparsas) are forms of Death's self. If anyone should reproach him over his vowels, let him say: 'I have gone for refuge to Indra; he will answer you.'

Mantra 62

अथ यद्येनमूष्मासूपालभेत । प्रजापतिं शरणं प्रपन्नोऽभूवं स त्वा प्रति पेक्ष्यतीत्येनं ब्रूयात् । अथ यद्येनं स्पर्शेषूपालभेत । मृत्युं शरणं प्रपन्नोऽभूवं स त्वा प्रति धक्ष्यतीत्येनं ब्रूयात् ।। ४ ।।

atha yady enam ūṣmāsūpālabheta | prajāpatiṃ śaraṇaṃ prapanno 'bhūvaṃ sa tvā prati pekṣyatīty enaṃ brūyāt | atha yady enaṃ sparśeṣūpālabheta | mṛtyuṃ śaraṇaṃ prapanno 'bhūvaṃ sa tvā prati dhakṣyatīty enaṃ brūyāt || 4 ||

And if anyone should reproach him over his sibilants, let him say: 'I have gone for refuge to Prajapati; he will crush you.' And if anyone should reproach him over his stops, let him say: 'I have gone for refuge to Death; he will burn you up.'

Mantra 63

सर्वे स्वरा घोषवन्तो बलवन्तो वक्तव्या इन्द्रे बलं ददानीति । सर्व ऊष्माणोऽग्रस्ता अनिरस्ता विवृता वक्तव्याः प्रजापतेरात्मानं परिददानीति । सर्वे स्पर्शा लेशेनानभिनिहिता वक्तव्या मृत्योरात्मानं परिहराणीति ।। ५ ।।

sarve svarā ghoṣavanto balavanto vaktavyā indre balaṃ dadānīti | sarva ūṣmāṇo 'grastā anirastā vivṛtā vaktavyāḥ prajāpater ātmānaṃ paridadānīti | sarve sparśā leśenānabhinihitā vaktavyā mṛtyor ātmānaṃ pariharāṇīti || 5 ||

All the vowels should be uttered resonant and strong, with the thought: 'Let me give strength to Indra.' All the sibilants should be uttered neither swallowed nor thrown out, but open, with the thought: 'Let me surrender my self to Prajapati.' All the stops should be uttered with a light touch, not merged into other letters, with the thought: 'Let me guard my self from Death.'

Mantra 64

त्रयो धर्मस्कन्धाः । यज्ञोऽध्ययनं दानमिति प्रथमः । तप एव द्वितीयः । ब्रह्मचार्याचार्यकुलवासी तृतीयोऽत्यन्तमात्मानमाचार्यकुलेऽवसादयन् । सर्व एते पुण्यलोका भवन्ति । ब्रह्मसंस्थोऽमृतत्वमेति ।। १ ।।

trayo dharmaskandhāḥ | yajño 'dhyayanaṃ dānam iti prathamaḥ | tapa eva dvitīyaḥ | brahmacāryācāryakulavāsī tṛtīyo 'tyantam ātmānam ācāryakule 'vasādayan | sarva ete puṇyalokā bhavanti | brahmasaṃstho 'mṛtatvam eti || 1 ||

There are three branches of dharma. Sacrifice, study and charity — that is the first. Austerity (tapas) alone is the second. The student of sacred knowledge dwelling in the teacher's house, who devotes himself utterly to the teacher's house for life — that is the third. All these attain to the worlds of the meritorious; but he who is firmly grounded in Brahman attains immortality.

Mantra 65

प्रजापतिर् लोकानभ्यतपत् । तेभ्योऽभितप्तेभ्यस् त्रयी विद्या संप्रास्रवत् । तामभ्यतपत् । तस्या अभितप्ताया एतान्यक्षराणि संप्रास्रवन्त भूर् भुवः स्वरिति ।। २ ।।

prajāpatir lokān abhyatapat | tebhyo 'bhitaptebhyas trayī vidyā saṃprāsravat | tām abhyatapat | tasyā abhitaptāyā etāny akṣarāṇi saṃprāsravanta bhūr bhuvaḥ svar iti || 2 ||

Prajapati brooded (performed tapas) upon the worlds; from them, thus brooded upon, the three Vedas flowed forth. He brooded upon these; from them, thus brooded upon, flowed forth these syllables: bhuh, bhuvah, svah.

Mantra 66

तान्यभ्यतपत् । तेभ्योऽभितप्तेभ्य ओंकारः संप्रास्रवत् । तद् यथा शङ्कुना सर्वाणि पर्णानि संतृण्णान्येवमोंकारेण सर्वा वाक् संतृण्णा । ओंकार एवेदं सर्वमोंकार एव इदं सर्वम् ।। ३ ।।

tāny abhyatapat | tebhyo 'bhitaptebhya oṃkāraḥ saṃprāsravat | tad yathā śaṅkunā sarvāṇi parṇāni saṃtṛṇṇāny evam oṃkāreṇa sarvā vāk saṃtṛṇṇā | oṃkāra evedaṃ sarvam oṃkāra eva idaṃ sarvam || 3 ||

He brooded upon these; from them, thus brooded upon, flowed forth OM. As all the leaves are held together by a spike, so is all speech held together by OM. All this is OM alone; all this is OM alone.

Mantra 67

ब्रह्मवादिनो वदन्ति । यद् वसूनां प्रातःसवनम् । रुद्राणां माध्यंदिनं सवनम् । आदित्यानां च विश्वेषां च देवानां तृतीयसवनम् ।। १ ।।

brahmavādino vadanti | yad vasūnāṃ prātaḥsavanam | rudrāṇāṃ mādhyaṃdinaṃ savanam | ādityānāṃ ca viśveṣāṃ ca devānāṃ tṛtīyasavanam || 1 ||

The knowers of Brahman say: the morning pressing (of Soma) belongs to the Vasus, the midday pressing to the Rudras, and the third pressing to the Adityas and the Vishvedevas.

Mantra 68

क्व तर्हि यजमानस्य लोक इति । स यस् तं न विद्यात् कथं कुर्यात् । अथ विद्वान् कुर्यात् ।। २ ।।

kva tarhi yajamānasya loka iti | sa yas taṃ na vidyāt kathaṃ kuryāt | atha vidvān kuryāt || 2 ||

Where then is the world of the sacrificer? He who does not know this, how should he perform (the sacrifice)? Therefore let him perform it only after knowing.

Mantra 69

पुरा प्रातरनुवाकस्योपाकरणाज् जघनेन गार्हपत्यस्योदङ्मुख उपविश्य स वासवं सामाभिगायति ।। ३ ।।

purā prātaranuvākasyopākaraṇāj jaghanena gārhapatyasyodaṅmukha upaviśya sa vāsavaṃ sāmābhigāyati || 3 ||

Before the commencement of the morning litany, (the sacrificer) sits down behind the Garhapatya fire, facing north, and sings the Vasava Saman (the Saman of the Vasus).

Mantra 70

लो ३ कद्वारमपावा ३ र्णू ३३ । पश्येम त्वा वयं रा ३३३३३ हु ३ मा ३३ ज्या ३ यो ३ आ ३२१११ इति ।। ४ ।।

lo 3 kadvāram apāvā 3 rṇū 33 | paśyema tvā vayaṃ rā 33333 hu 3 m ā 33 jyā 3 yo 3 ā 32111 iti || 4 ||

'Open the door of the world, that we may behold you for the winning of sovereignty' — thus he sings (with the prolonged chant-syllables).

Mantra 71

अथ जुहोति । नमोऽग्नये पृथिवीक्षिते लोकक्षिते । लोकं मे यजमानाय विन्द । एष वै यजमानस्य लोकः । एता अस्मि ।। ५ ।।

atha juhoti | namo 'gnaye pṛthivīkṣite lokakṣite | lokaṃ me yajamānāya vinda | eṣa vai yajamānasya lokaḥ | etā asmi || 5 ||

Then he offers oblation: 'Homage to Agni, dweller in the earth, dweller in the world. Win the world for me, the sacrificer. This is indeed the sacrificer's world; to this I shall go (hereafter).'

Mantra 72

अत्र यजमानः परस्तादायुषः स्वाहा । अपजहि परिघमित्युक्त्वोत्तिष्ठति । तस्मै वसवः प्रातःसवनं संप्रयच्छन्ति ।। ६ ।।

atra yajamānaḥ parastād āyuṣaḥ svāhā | apajahi parigham ity uktvottiṣṭhati | tasmai vasavaḥ prātaḥsavanaṃ saṃprayacchanti || 6 ||

'The sacrificer, here, will pass beyond life (after death) — svaha. Remove the bar from the door' — saying this he rises. Then the Vasus grant him the morning pressing (its world).

Mantra 73

पुरा माध्यन्दिनस्य सवनस्योपाकरणाज् जघनेनाग्नीध्रीयस्योदङ्मुख उपविश्य स रौद्रं सामाभिगायति ।। ७ ।।

purā mādhyandinasya savanasyopākaraṇāj jaghanenāgnīdhrīyasyodaṅmukha upaviśya sa raudraṃ sāmābhigāyati || 7 ||

Before the commencement of the midday pressing, (the sacrificer) sits down behind the Agnidhriya fire, facing north, and sings the Raudra Saman (the Saman of the Rudras).

Mantra 74

लो ३ कद्वारमपावार् ३ णू ३३ । पश्येम त्वा वयं वैरा ३३३३३ हु ३ मा ३३ ज्या ३ यो ३ आ ३२१११ इति ।। ८ ।।

lo 3 kadvāramapāvār 3 ṇū 33 | paśyema tvā vayaṃ vairā 33333 hu 3 m ā 33 jyā 3 yo 3 ā 32111 iti || 8 ||

'Open the door of the world, that we may behold you for the winning of wide dominion (the mid-space)' — thus he sings (with the prolonged chant-syllables).

Mantra 75

अथ जुहोति । नमो वायवेऽन्तरिक्षक्षिते लोकक्षिते । लोकं मे यजमानाय विन्द । एष वै यजमानस्य लोकः । एतास्मि ।। ९ ।।

atha juhoti | namo vāyave 'ntarikṣakṣite lokakṣite | lokaṃ me yajamānāya vinda | eṣa vai yajamānasya lokaḥ | etāsmi || 9 ||

Then he offers oblation: 'Homage to Vayu, dweller in the mid-space, dweller in the world. Win the world for me, the sacrificer. This is indeed the sacrificer's world; to this I shall go.'

Mantra 76

अत्र यजमानः परस्तादायुषः स्वाहा । अपजहि परिघमित्युक्त्वोत्तिष्ठति । तस्मै रुद्रा माध्यन्दिनं सवनं संप्रयच्छन्ति ।। १० ।।

atra yajamānaḥ parastād āyuṣaḥ svāhā | apajahi parigham ity uktvottiṣṭhati | tasmai rudrā mādhyandinaṃ savanaṃ saṃprayacchanti || 10 ||

'The sacrificer, here, will pass beyond life — svaha. Remove the bar from the door' — saying this he rises. Then the Rudras grant him the midday pressing (its world).

Mantra 77

पुरा तृतीयसवनस्योपाकरणाज् जघनेनाहवनीयस्योदङ्मुख उपविश्य स आदित्यं स वैश्वदेवं सामाभिगायति ।। ११ ।।

purā tṛtīyasavanasyopākaraṇāj jaghanenāhavanīyasyodaṅmukha upaviśya sa ādityaṃ sa vaiśvadevaṃ sāmābhigāyati || 11 ||

Before the commencement of the third pressing, (the sacrificer) sits down behind the Ahavaniya fire, facing north, and sings the Aditya and the Vaishvadeva Saman.

Mantra 78

लो ३ कद्वारमपावा ३ र्णू३३ । पश्येम त्वा वयं स्वारा ३३३३३ हु३मा ३३ ज्या ३ यो ३ आ ३२१११ इत्यादित्यम् ।। १२ ।।

lo 3 kadvāramapāvā 3 rṇū33 | paśyema tvā vayaṃ svārā 33333 hu3m ā 33 jyā 3 yo 3 ā 32111 ity ādityam || 12 ||

'Open the door of the world, that we may behold you for the winning of self-sovereignty (heaven)' — thus he sings the Aditya Saman.

Mantra 79

अथ वैश्वदेवम् । लो३कद्वारमपावा३र्णू३३ । पश्येम त्वा वयं साम्रा ३३३३३ हु३मा ३३ ज्या ३ यो ३ आ ३२१११ इति ।। १३ ।।

atha vaiśvadevam | lo3kadvāramapāvā3rṇū33 | paśyema tvā vayaṃ sāmrā 33333 hu3m ā 33 jyā 3 yo 3 ā 32111 iti || 13 ||

Now the Vaishvadeva Saman: 'Open the door of the world, that we may behold you for the winning of paramount dominion' — thus he sings.

Mantra 80

अथ जुहोति । नम आदित्येभ्यश् च विश्वेभ्यश् च देवेभ्यो दिविक्षिद्भ्यो लोकक्षिद्भ्यः । लोकं मे यजमानाय विन्दत ।। १४ ।।

atha juhoti | nama ādityebhyaś ca viśvebhyaś ca devebhyo divikṣidbhyo lokakṣidbhyaḥ | lokaṃ me yajamānāya vindata || 14 ||

Then he offers oblation: 'Homage to the Adityas and to the Vishvedevas, dwellers in heaven, dwellers in the world. Win the world for me, the sacrificer.'

Mantra 81

एष वै यजमानस्य लोकः । एतास्म्यत्र यजमानः परस्तादायुषः स्वाहा । अपहत परिघमित्युक्त्वोत्तिष्ठति ।। १५ ।।

eṣa vai yajamānasya lokaḥ | etāsmy atra yajamānaḥ parastād āyuṣaḥ svāhā | apahata parigham ity uktvottiṣṭhati || 15 ||

'This is indeed the sacrificer's world; to this I shall go. The sacrificer, here, will pass beyond life — svaha. Strike away the bar from the door' — saying this he rises.

Mantra 82

तस्मा आदित्याश् च विश्वे च देवास् तृतीयसवनं संप्रयच्छन्ति । एष ह वै यज्ञस्य मात्रां वेद य एवं वेद य एवं वेद ।। १६ ।।

tasmā ādityāś ca viśve ca devās tṛtīyasavanaṃ saṃprayacchanti | eṣa ha vai yajñasya mātrāṃ veda ya evaṃ veda ya evaṃ veda || 16 ||

Then the Adityas and the Vishvedevas grant him the third pressing (its world). He who thus knows, he alone knows the true measure of the sacrifice — he who thus knows, he who thus knows.

Mantra 1

असौ वा आदित्यो देवमधु तस्य द्यौरेव तिरश्चीनवंशोऽन्तरिक्षमपूपो मरीचयः पुत्राः ।। १ ।।

asau vā ādityo devamadhu tasya dyaureva tiraścīnavaṃśo’ntarikṣamapūpo marīcayaḥ putrāḥ

Yonder sun is the honey of the gods. Heaven is its cross-beam (from which it hangs), the mid-region is the honeycomb, and the rays of light are its offspring (the bee-eggs).

Mantra 2

तस्य ये प्राञ्चो रश्मयस्ता एवास्य प्राच्यो मधुनाड्यः । ऋच एव मधुकृत ऋग्वेद एव पुष्पं ता अमृता आपस्ता वा एता ऋचः ।। २ ।।

tasya ye prāñco raśmayastā evāsya prācyo madhunāḍyaḥ | ṛca eva madhukṛta ṛgveda eva puṣpaṃ tā amṛtā āpastā vā etā ṛcaḥ

Its rays that go toward the east are its eastern honey-cells. The Rik verses are the honey-bees, the Rigveda is the flower, and these are the immortal waters (the nectar) — these very Rik verses.

Mantra 3

एतमृग्वेदमभ्यतपंस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यं रसोऽजायत ।। ३ ।।

etamṛgvedamabhyatapaṃstasyābhitaptasya yaśasteja indriyaṃ vīryamannādyaṃ raso’jāyata

These Rik verses brooded over (heated) this Rigveda; and from it, thus heated, there arose as its essence: glory, splendor, sense-power, vigor, and food.

Mantra 4

तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य रोहितं रूपम् ।। ४ ।।

tadvyakṣarattadādityamabhito’śrayattadvā etadyadetadādityasya rohitaṃ rūpam

That essence flowed forth and settled all around the sun. That indeed is what is the red appearance of the sun.

Mantra 5

अथ येऽस्य दक्षिणा रश्मयस्ता एवास्य दक्षिणा मधुनाड्यो यजूंष्येव मधुकृतो यजुर्वेद एव पुष्पं ता अमृत आपः ।। १ ।।

atha ye’sya dakṣiṇā raśmayastā evāsya dakṣiṇā madhunāḍyo yajūṃṣyeva madhukṛto yajurveda eva puṣpaṃ tā amṛta āpaḥ

Now its rays toward the south are its southern honey-cells. The Yajus formulas are the bees, the Yajurveda is the flower, and these are the immortal waters (the nectar).

Mantra 6

तानि वा एतानि यजूंष्येतं यजुर्वेदमभ्यतपंस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यं रसोजायत ।। २ ।।

tāni vā etāni yajūṃṣyetaṃ yajurvedamabhyatapaṃstasyābhitaptasya yaśasteja indriyaṃ vīryamannādyaṃ rasojāyata

These Yajus formulas brooded over this Yajurveda; and from it, thus heated, there arose as its essence: glory, splendor, sense-power, vigor, and food.

Mantra 7

तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य शुक्लं रूपम् ।। ३ ।।

tadvyakṣarattadādityamabhito’śrayattadvā etadyadetadādityasya śuklaṃ rūpam

That essence flowed forth and settled all around the sun. That indeed is what is the white appearance of the sun.

Mantra 8

अथ येऽस्य प्रत्यञ्चो रश्मयस्ता एवास्य प्रतीच्यो मधुनाड्यः सामान्येव मधुकृतः सामवेद एव पुष्पं ता अमृता आपः ।। १ ।।

atha ye’sya pratyañco raśmayastā evāsya pratīcyo madhunāḍyaḥ sāmānyeva madhukṛtaḥ sāmaveda eva puṣpaṃ tā amṛtā āpaḥ

Now its rays toward the west are its western honey-cells. The Saman chants are the bees, the Samaveda is the flower, and these are the immortal waters (the nectar).

Mantra 9

तानि वा एतानि सामान्येतं सामवेदमभ्यतपंस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यं रसोऽजायत ।। २ ।।

tāni vā etāni sāmānyetaṃ sāmavedamabhyatapaṃstasyābhitaptasya yaśasteja indriyaṃ vīryamannādyaṃ raso’jāyata

These Saman chants brooded over this Samaveda; and from it, thus heated, there arose as its essence: glory, splendor, sense-power, vigor, and food.

Mantra 10

तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य कृष्णं रूपम् ।। ३ ।।

tadvyakṣarattadādityamabhito’śrayattadvā etadyadetadādityasya kṛṣṇaṃ rūpam

That essence flowed forth and settled all around the sun. That indeed is what is the dark appearance of the sun.

Mantra 11

अथ येऽस्योदञ्चो रश्मयस्ता एवास्योदीच्यो मधुनाड्योऽथर्वाङ्गिरस एव मधुकृत इतिहासपुराणं पुष्पं ता अमृता आपः ।। १ ।।

atha ye’syodañco raśmayastā evāsyodīcyo madhunāḍyo’tharvāṅgirasa eva madhukṛta itihāsapurāṇaṃ puṣpaṃ tā amṛtā āpaḥ

Now its rays toward the north are its northern honey-cells. The Atharva-Angirasa hymns are the bees, legend and ancient lore (Itihasa-Purana) are the flower, and these are the immortal waters (the nectar).

Mantra 12

ते वा एतेऽथर्वाङ्गिरस एतदितिहासपुराणमभ्यतपंस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यं रसोऽजायत ।। २ ।।

te vā ete’tharvāṅgirasa etaditihāsapurāṇamabhyatapaṃstasyābhitaptasya yaśasteja indriyaṃ vīryamannādyaṃ raso’jāyata

These Atharva-Angirasa hymns brooded over this legend and lore; and from it, thus heated, there arose as its essence: glory, splendor, sense-power, vigor, and food.

Mantra 13

तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य परं कृष्णं रूपम् ।। ३ ।।

tadvyakṣarattadādityamabhito’śrayattadvā etadyadetadādityasya paraṃ kṛṣṇaṃ rūpam

That essence flowed forth and settled all around the sun. That indeed is what is the deepest dark appearance of the sun.

Mantra 14

अथ येऽस्योर्ध्वा रश्मयस्ता एवास्योर्ध्वा मधुनाड्यो गुह्या एवादेशा मधुकृतो ब्रह्मैव पुष्पं ता अमृता आपः ।। १ ।।

atha ye’syordhvā raśmayastā evāsyordhvā madhunāḍyo guhyā evādeśā madhukṛto brahmaiva puṣpaṃ tā amṛtā āpaḥ

Now its rays that go upward are its upper honey-cells. The secret teachings (the Upanishads) are the bees, Brahman itself is the flower, and these are the immortal waters (the nectar).

Mantra 15

ते वा एते गुह्या आदेशा एतद्ब्रह्माभ्यतपंस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यं रसोऽजायत ।। २ ।।

te vā ete guhyā ādeśā etadbrahmābhyatapaṃstasyābhitaptasya yaśasteja indriyaṃ vīryamannādyaṃ raso’jāyata

These secret teachings brooded over this Brahman; and from it, thus heated, there arose as its essence: glory, splendor, sense-power, vigor, and food.

Mantra 16

तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य मध्ये क्षोभत इव ।। ३ ।।

tadvyakṣarattadādityamabhito’śrayattadvā etadyadetadādityasya madhye kṣobhata iva

That essence flowed forth and settled all around the sun. That indeed is what appears to quiver, as it were, in the middle of the sun.

Mantra 17

ते वा एते रसानां रसा वेदा हि रसास्तेषामेते रसास्तानि वा एतान्यमृतानाममृतानि वेदा ह्यमृतास्तेषामेतान्यमृतानि ।। ४ ।।

te vā ete rasānāṃ rasā vedā hi rasāsteṣāmete rasāstāni vā etānyamṛtānāmamṛtāni vedā hyamṛtāsteṣāmetānyamṛtāni

These are the essence of essences; for the Vedas are essences, and these are their essence. These are the nectar of nectars; for the Vedas are nectar, and these are their nectar.

Mantra 18

तद्यत्प्रथमममृतं तद्वसव उपजीवन्त्यग्निना मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ।। १ ।।

tadyatprathamamamṛtaṃ tadvasava upajīvantyagninā mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti

That first nectar the Vasus live upon, with Agni as their mouth. For the gods do not eat or drink; they are satisfied merely by beholding this nectar.

Mantra 19

त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ।। २ ।।

ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti

They enter into this very form (of the sun) and rise up again out of that form.

Mantra 20

स य एतदेवममृतं वेद वसूनामेवैको भूत्वाग्निनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स य एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ।। ३ ।।

sa ya etadevamamṛtaṃ veda vasūnāmevaiko bhūtvāgninaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa ya etadeva rūpamabhisaṃviśatyetasmādrūpādudeti

He who knows this nectar thus becomes one of the Vasus, and with Agni himself as his mouth is satisfied by merely beholding this nectar; he enters this very form and rises again out of it.

Mantra 21

स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता वसूनामेव तावदाधिपत्यं स्वाराज्यं पर्येता ।। ४ ।।

sa yāvadādityaḥ purastādudetā paścādastametā vasūnāmeva tāvadādhipatyaṃ svārājyaṃ paryetā

As long as the sun rises in the east and sets in the west, so long does he attain the sovereignty and self-rule of the Vasus.

Mantra 22

अथ यद्द्वितीयममृतं तद्रुद्रा उपजीवन्तीन्द्रेण मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ।। १ ।।

atha yaddvitīyamamṛtaṃ tadrudrā upajīvantīndreṇa mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti

Now that second nectar the Rudras live upon, with Indra as their mouth. For the gods do not eat or drink; they are satisfied merely by beholding this nectar.

Mantra 23

त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ।। २ ।।

ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti

They enter into this very form and rise up again out of that form.

Mantra 24

स य एतदेवममृतं वेद रुद्राणामेवैको भूत्वेन्द्रेणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ।। ३ ।।

sa ya etadevamamṛtaṃ veda rudrāṇāmevaiko bhūtvendreṇaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti

He who knows this nectar thus becomes one of the Rudras, and with Indra himself as his mouth is satisfied by merely beholding this nectar; he enters this very form and rises again out of it.

Mantra 25

स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता द्विस्तावद्दक्षिणत उदेतोत्तरतोऽस्तमेता रुद्राणामेव तावदाधिपत्यं स्वाराज्यं पर्येता ।। ४ ।।

sa yāvadādityaḥ purastādudetā paścādastametā dvistāvaddakṣiṇata udetottarato’stametā rudrāṇāmeva tāvadādhipatyaṃ svārājyaṃ paryetā

As long as the sun rises in the east and sets in the west, and twice that long rises in the south and sets in the north, so long does he attain the sovereignty and self-rule of the Rudras.

Mantra 26

अथ यत्तृतीयममृतं तदादित्या उपजीवन्ति वरुणेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ।। १ ।।

atha yattṛtīyamamṛtaṃ tadādityā upajīvanti varuṇena mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti

Now that third nectar the Adityas live upon, with Varuna as their mouth. For the gods do not eat or drink; they are satisfied merely by beholding this nectar.

Mantra 27

त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ।। २ ।।

ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti

They enter into this very form and rise up again out of that form.

Mantra 28

स य एतदेवममृतं वेदादित्यानामेवैको भूत्वा वरुणेनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ।। ३ ।।

sa ya etadevamamṛtaṃ vedādityānāmevaiko bhūtvā varuṇenaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti

He who knows this nectar thus becomes one of the Adityas, and with Varuna himself as his mouth is satisfied by merely beholding this nectar; he enters this very form and rises again out of it.

Mantra 29

स यावदादित्यो दक्षिणत उदेतोत्तरतोऽस्तमेता द्विस्तावत्पश्चादुदेता पुरस्तादस्तमेतादित्यानामेव तावदाधिपत्यं स्वाराज्यं पर्येता ।। ४ ।।

sa yāvadādityo dakṣiṇata udetottarato’stametā dvistāvatpaścādudetā purastādastametādityānāmeva tāvadādhipatyaṃ svārājyaṃ paryetā

As long as the sun rises in the south and sets in the north, and twice that long rises in the west and sets in the east, so long does he attain the sovereignty and self-rule of the Adityas.

Mantra 30

अथ यच्चतुर्थममृतं तन्मरुत उपजीवन्ति सोमेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ।। १ ।।

atha yaccaturthamamṛtaṃ tanmaruta upajīvanti somena mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti

Now that fourth nectar the Maruts live upon, with Soma as their mouth. For the gods do not eat or drink; they are satisfied merely by beholding this nectar.

Mantra 31

त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ।। २ ।।

ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti

They enter into this very form and rise up again out of that form.

Mantra 32

स य एतदेवममृतं वेद मरुतामेवैको भूत्वा सोमेनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ।। ३ ।।

sa ya etadevamamṛtaṃ veda marutāmevaiko bhūtvā somenaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti

He who knows this nectar thus becomes one of the Maruts, and with Soma himself as his mouth is satisfied by merely beholding this nectar; he enters this very form and rises again out of it.

Mantra 33

स यावदादित्यः पश्चादुदेता पुरस्तादस्तमेता द्विस्तावदुत्तरत उदेता दक्षिणतोऽस्तमेता मरुतामेव तावदाधिपत्यं स्वाराज्यं पर्येता ।। ४ ।।

sa yāvadādityaḥ paścādudetā purastādastametā dvistāvaduttarata udetā dakṣiṇato’stametā marutāmeva tāvadādhipatyaṃ svārājyaṃ paryetā

As long as the sun rises in the west and sets in the east, and twice that long rises in the north and sets in the south, so long does he attain the sovereignty and self-rule of the Maruts.

Mantra 34

अथ यत्पञ्चमममृतं तत्साध्या उपजीवन्ति ब्रह्मणा मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ।। १ ।।

atha yatpañcamamamṛtaṃ tatsādhyā upajīvanti brahmaṇā mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti

Now that fifth nectar the Sadhyas live upon, with Brahman (Hiranyagarbha) as their mouth. For the gods do not eat or drink; they are satisfied merely by beholding this nectar.

Mantra 35

त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ।। २ ।।

ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti

They enter into this very form and rise up again out of that form.

Mantra 36

स य एतदेवममृतं वेद साध्यानामेवैको भूत्वा ब्रह्मणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ।। ३ ।।

sa ya etadevamamṛtaṃ veda sādhyānāmevaiko bhūtvā brahmaṇaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti

He who knows this nectar thus becomes one of the Sadhyas, and with Brahman himself as his mouth is satisfied by merely beholding this nectar; he enters this very form and rises again out of it.

Mantra 37

स यावदादित्य उत्तरत उदेता दक्षिणतोऽस्तमेता द्विस्तावदूर्ध्वमुदेतार्वागस्तमेता साध्यानामेव तावदाधिपत्यं स्वाराज्यं पर्येता ।। ४ ।।

sa yāvadāditya uttarata udetā dakṣiṇato’stametā dvistāvadūrdhvamudetārvāgastametā sādhyānāmeva tāvadādhipatyaṃ svārājyaṃ paryetā

As long as the sun rises in the north and sets in the south, and twice that long rises above (at the zenith) and sets below, so long does he attain the sovereignty and self-rule of the Sadhyas.

Mantra 38

अथ तत ऊर्ध्व उदेत्य नैवोदेता नास्तमेतैकल एव मध्ये स्थाता तदेष श्लोकः ।। १ ।।

atha tata ūrdhva udetya naivodetā nāstametaikala eva madhye sthātā tadeṣa ślokaḥ

Then, having risen upward (to the highest point), it will neither rise nor set; it will stand alone in the middle. On this there is this verse:

Mantra 39

न वै तत्र न निम्लोच नोदियाय कदाचन । देवास्तेनाहं सत्येन मा विराधिषि ब्रह्मणेति ।। २ ।।

na vai tatra na nimlocha nodiyāya kadācana | devāstenāhaṃ satyena mā virādhiṣi brahmaṇeti

There it has never set nor ever risen. O gods, by this truth, may I never fall away from Brahman.

Mantra 40

न ह वा अस्मा उदेति न निम्लोचति सकृद्दिवा हैवास्मै भवति य एतामेवं ब्रह्मोपनिषदं वेद ।। ३ ।।

na ha vā asmā udeti na nimlochati sakṛddivā haivāsmai bhavati ya etāmevaṃ brahmopaniṣadaṃ veda

For him (who knows) it neither rises nor sets; for him it is day once and for all — for one who thus knows this secret teaching (upanishad) of Brahman.

Mantra 41

तद्धैतद्ब्रह्मा प्रजापतय उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यस्तद्धैतदुद्दालकायारुणये ज्येष्ठाय पुत्राय पिता ब्रह्म प्रोवाच ।। ४ ।।

taddhaitadbrahmā prajāpataya uvāca prajāpatirmanave manuḥ prajābhyastaddhaitaduddālakāyāruṇaye jyeṣṭhāya putrāya pitā brahma provāca

This Brahman Brahma told to Prajapati, Prajapati to Manu, and Manu to his offspring. And this Brahman the father declared to Uddalaka Aruni, his eldest son.

Mantra 42

इदं वाव तज्ज्येष्ठाय पुत्राय पिता ब्रह्म प्रब्रूयात्प्रणाय्याय वान्तेवासिने ।। ५ ।।

idaṃ vāva tajjyeṣṭhāya putrāya pitā brahma prabrūyātpraṇāyyāya vāntevāsine

A father may declare this Brahman only to his eldest son, or to a worthy resident pupil.

Mantra 43

नान्यस्मै कस्मैचन यद्यप्यस्मा इमामद्भिः परिगृहीतां धनस्य पूर्णां दद्यादेतदेव ततो भूय इत्येतदेव ततो भूय इति ।। ६ ।।

nānyasmai kasmaicana yadyapyasmā imāmadbhiḥ parigṛhītāṃ dhanasya pūrṇāṃ dadyādetadeva tato bhūya ityetadeva tato bhūya iti

To no one else, whoever he may be, even if one should give him this whole earth encircled by waters and filled with wealth — for this (knowledge) is worth more than that, worth more than that.

Mantra 44

गायत्री वा इदं सर्वं भूतं यदिदं किं च वाग्वै गायत्री वाग्वा इदं सर्वं भूतं गायति च त्रायते च ।। १ ।।

gāyatrī vā idaṃ sarvaṃ bhūtaṃ yadidaṃ kiṃ ca vāgvai gāyatrī vāgvā idaṃ sarvaṃ bhūtaṃ gāyati ca trāyate ca

The Gayatri is all this — whatever being here exists. Speech, verily, is the Gayatri; for speech sings (gayati) and protects (trayate) all this that has come to be.

Mantra 45

या वै सा गायत्रीयं वाव सा येयं पृथिव्यस्यां हीदं सर्वं भूतं प्रतिष्ठितमेतामेव नातिशीयते ।। २ ।।

yā vai sā gāyatrīyaṃ vāva sā yeyaṃ pṛthivyasyāṃ hīdaṃ sarvaṃ bhūtaṃ pratiṣṭhitametāmeva nātiśīyate

That which is the Gayatri is also this earth; for on it all this that exists is established, and it does not extend beyond it.

Mantra 46

या वै सा पृथिवीयं वाव सा यदिदमस्मिन्पुरुषे शरीरमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते ।। ३ ।।

yā vai sā pṛthivīyaṃ vāva sā yadidamasminpuruṣe śarīramasminhīme prāṇāḥ pratiṣṭhitā etadeva nātiśīyante

That which is the earth is also this body here in a person; for in it these vital breaths (pranas) are established, and they do not extend beyond it.

Mantra 47

यद्वै तत्पुरुषे शरीरमिदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे हृदयमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते ।। ४ ।।

yadvai tatpuruṣe śarīramidaṃ vāva tadyadidamasminnantaḥ puruṣe hṛdayamasminhīme prāṇāḥ pratiṣṭhitā etadeva nātiśīyante

That which is the body in a person is also this heart within the person; for in it these vital breaths are established, and they do not extend beyond it.

Mantra 48

सैषा चतुष्पदा षड्विधा गायत्री तदेतदृचाभ्यनूक्तम् ।। ५ ।।

saiṣā catuṣpadā ṣaḍvidhā gāyatrī tadetadṛcābhyanūktam

This Gayatri has four feet (quarters) and is sixfold. This very thing is declared by a Rik verse:

Mantra 49

तावानस्य महिमा ततो ज्यायांश्च पूरुषः । पादोऽस्य सर्वा भूतानि त्रिपादस्यामृतं दिवीति ।। ६ ।।

tāvānasya mahimā tato jyāyāṃśca pūruṣaḥ | pādo’sya sarvā bhūtāni tripādasyāmṛtaṃ divīti

Such is his greatness, and greater still is the Purusha. All beings are one quarter of him; his three quarters, the immortal, are in heaven.

Mantra 50

यद्वै तद्ब्रह्मेतीदं वाव तद्योयं बहिर्धा पुरुषादाकाशो यो वै स बहिर्धा पुरुषादाकाशः ।। ७ ।।

yadvai tadbrahmetīdaṃ vāva tadyoyaṃ bahirdhā puruṣādākāśo yo vai sa bahirdhā puruṣādākāśaḥ

That which is called Brahman is this very space that is outside a person. And that space which is outside a person —

Mantra 51

अयं वाव स योऽयमन्तः पुरुष आकाशो यो वै सोऽन्तः पुरुष आकाशः ।। ८ ।।

ayaṃ vāva sa yo’yamantaḥ puruṣa ākāśo yo vai so’ntaḥ puruṣa ākāśaḥ

— is the same as this space that is within a person. And that space which is within a person —

Mantra 52

अयं वाव स योऽयमन्तर्हृदय आकाशस्तदेतत्पूर्णमप्रवर्ति पूर्णमप्रवर्तिनीं श्रियं लभते य एवं वेद ।। ९ ।।

ayaṃ vāva sa yo’yamantarhṛdaya ākāśastadetatpūrṇamapravarti pūrṇamapravartinīṃ śriyaṃ labhate ya evaṃ veda

— is the same as this space within the heart. That is the full, the unchanging. He who knows this obtains full and unchanging prosperity.

Mantra 53

तस्य ह वा एतस्य हृदयस्य पञ्च देवसुषयः स योऽस्य प्राङ्सुषिः स प्राणस्तच्चक्षुः स आदित्यस्तदेतत्तेजोऽन्नाद्यमित्युपासीत तेजस्व्यन्नादो भवति य एवं वेद ।। १ ।।

tasya ha vā etasya hṛdayasya pañca devasuṣayaḥ sa yo’sya prāṅsuṣiḥ sa prāṇastaccakṣuḥ sa ādityastadetattejo’nnādyamityupāsīta tejasvyannādo bhavati ya evaṃ veda

Of this heart there are five openings belonging to the deities. Its eastern opening is the prana; that is the eye, that is the sun. One should meditate on it as brilliance and as food. He who knows this becomes radiant and an eater of food.

Mantra 54

अथ योऽस्य दक्षिणः सुषिः स व्यानस्तच्छ्रोत्रं स चन्द्रमास्तदेतच्छ्रीश्च यशश्चेत्युपासीत श्रीमान्यशस्वी भवति य एवं वेद ।। २ ।।

atha yo’sya dakṣiṇaḥ suṣiḥ sa vyānastacchrotraṃ sa candramāstadetacchrīśca yaśaścetyupāsīta śrīmānyaśasvī bhavati ya evaṃ veda

Its southern opening is the vyana; that is the ear, that is the moon. One should meditate on it as prosperity and fame. He who knows this becomes prosperous and famous.

Mantra 55

अथ योऽस्य प्रत्यङ्सुषिः सोऽपानः सा वाक्सोऽग्निस्तदेतद्ब्रह्मवर्चसमन्नाद्यमित्युपासीत ब्रह्मवर्चस्यन्नादो भवति य एवं वेद ।। ३ ।।

atha yo’sya pratyaṅsuṣiḥ so’pānaḥ sā vākso’gnistadetadbrahmavarcasamannādyamityupāsīta brahmavarcasyannādo bhavati ya evaṃ veda

Its western opening is the apana; that is speech, that is fire. One should meditate on it as the splendor of sacred knowledge and as food. He who knows this becomes radiant with sacred knowledge and an eater of food.

Mantra 56

अथ योऽस्योदङ्सुषिः स समानस्तन्मनः स पर्जन्यस्तदेतत्कीर्तिश्च व्युष्टिश्चेत्युपासीत कीर्तिमान्व्युष्टिमान्भवति य एवं वेद ।। ४ ।।

atha yo’syodaṅsuṣiḥ sa samānastanmanaḥ sa parjanyastadetatkīrtiśca vyuṣṭiścetyupāsīta kīrtimānvyuṣṭimānbhavati ya evaṃ veda

Its northern opening is the samana; that is the mind, that is the rain-cloud (Parjanya). One should meditate on it as renown and radiance. He who knows this becomes renowned and radiant.

Mantra 57

अथ योऽस्योर्ध्वः सुषिः स उदानः स वायुः स आकाशस्तदेतदोजश्च महश्चेत्युपासीतौजस्वी महस्वान्भवति य एवं वेद ।। ५ ।।

atha yo’syordhvaḥ suṣiḥ sa udānaḥ sa vāyuḥ sa ākāśastadetadojaśca mahaścetyupāsītaujasvī mahasvānbhavati ya evaṃ veda

Its upper opening is the udana; that is air, that is space. One should meditate on it as vigor and greatness. He who knows this becomes vigorous and great.

Mantra 58

ते वा एते पञ्च ब्रह्मपुरुषाः स्वर्गस्य लोकस्य द्वारपाः स य एतानेवं पञ्च ब्रह्मपुरुषान्स्वर्गस्य लोकस्य द्वारपान्वेदास्य कुले वीरो जायते प्रतिपद्यते स्वर्गं लोकं य एतानेवं पञ्च ब्रह्मपुरुषान्स्वर्गस्य लोकस्य द्वारपान्वेद ।। ६ ।।

te vā ete pañca brahmapuruṣāḥ svargasya lokasya dvārapāḥ sa ya etānevaṃ pañca brahmapuruṣānsvargasya lokasya dvārapānvedāsya kule vīro jāyate pratipadyate svargaṃ lokaṃ ya etānevaṃ pañca brahmapuruṣānsvargasya lokasya dvārapānveda

These are the five servants of Brahman, the doorkeepers of the heavenly world. In the family of one who knows these five servants of Brahman, the doorkeepers of the heavenly world, a hero is born; and he who thus knows these five servants of Brahman, the doorkeepers of the heavenly world, attains the heavenly world.

Mantra 59

अथ यदतः परो दिवो ज्योतिर्दीप्यते विश्वतः पृष्ठेषु सर्वतः पृष्ठेष्वनुत्तमेषूत्तमेषु लोकेष्विदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे ज्योतिः ।। ७ ।।

atha yadataḥ paro divo jyotirdīpyate viśvataḥ pṛṣṭheṣu sarvataḥ pṛṣṭheṣvanuttameṣūttameṣu lokeṣvidaṃ vāva tadyadidamasminnantaḥ puruṣe jyotiḥ

Now the light that shines beyond this heaven, above all, above everything, in the highest worlds beyond which there are no others — that is the same as this light which is here within a person.

Mantra 60

तस्यैषा दृष्टिर्यत्रैतदस्मिञ्छरीरे संस्पर्शेनोष्णिमानं विजानाति तस्यैषा श्रुतिर्यत्रैतत्कर्णावपिगृह्य निनदमिव नदथुरिवाग्नेरिव ज्वलत उपशृणोति तदेतद्दृष्टं च श्रुतं चेत्युपासीत चक्षुष्यः श्रुतो भवति य एवं वेद य एवं वेद ।। ८ ।।

tasyaiṣā dṛṣṭiryatraitadasmiñcharīre saṃsparśenoṣṇimānaṃ vijānāti tasyaiṣā śrutiryatraitatkarṇāvapigṛhya ninadamiva nadathurivāgneriva jvalata upaśṛṇoti tadetaddṛṣṭaṃ ca śrutaṃ cetyupāsīta cakṣuṣyaḥ śruto bhavati ya evaṃ veda ya evaṃ veda

Of this there is this seeing: when one perceives, through touch, the warmth here in the body. Of this there is this hearing: when one closes the ears and hears within a sound as it were, a roar, as of a blazing fire. One should meditate on it as both seen and heard. He who knows this becomes fair to see and renowned, yea, he who knows this.

Mantra 61

सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत । अथ खलु क्रतुमयः पुरुषो यथाक्रतुरस्मिँल्लोके पुरुषो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत ।। १ ।।

sarvaṃ khalvidaṃ brahma tajjalāniti śānta upāsīta | atha khalu kratumayaḥ puruṣo yathākraturasmiṁlloke puruṣo bhavati tathetaḥ pretya bhavati sa kratuṃ kurvīta

All this is Brahman. From it (the world) is born, into it it dissolves, in it it breathes (taj-jalan) — meditating thus, with a calm mind, one should worship. Now a person is made of resolve (kratu); as is his resolve in this world, so he becomes on departing hence. Let him therefore form (right) resolve.

Mantra 62

मनोमयः प्राणशरीरो भारूपः सत्यसंकल्प आकाशात्मा सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यात्तोऽवाक्यनादरः ।। २ ।।

manomayaḥ prāṇaśarīro bhārūpaḥ satyasaṃkalpa ākāśātmā sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyātto’vākyanādaraḥ

He (the Self within) consists of mind; his body is breath (life); his form is light; his resolve is truth; his self is space (akasha). He contains all works, all desires, all odors, all tastes; he encompasses all this, is without speech, and without concern.

Mantra 63

एष म आत्मान्तर्हृदयेऽणीयान्व्रीहेर्वा यवाद्वा सर्षपाद्वा श्यामाकाद्वा श्यामाकतण्डुलाद्वैष म आत्मान्तर्हृदये ज्यायान्पृथिव्या ज्यायानन्तरिक्षाज्ज्यायान्दिवो ज्यायानेभ्यो लोकेभ्यः ।। ३ ।।

eṣa ma ātmāntarhṛdaye’ṇīyānvrīhervā yavādvā sarṣapādvā śyāmākādvā śyāmākataṇḍulādvaiṣa ma ātmāntarhṛdaye jyāyānpṛthivyā jyāyānantarikṣājjyāyāndivo jyāyānebhyo lokebhyaḥ

This my Self within the heart is smaller than a grain of rice, than a barley-corn, than a mustard seed, than a millet grain, than the kernel of a millet grain. This my Self within the heart is greater than the earth, greater than the mid-region, greater than heaven, greater than all these worlds.

Mantra 64

सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यात्तोऽवाक्यनादर एष म आत्मान्तर्हृदय एतद्ब्रह्मैतमितः प्रेत्याभिसंभवितास्मीति यस्य स्यादद्धा न विचिकित्सास्तीति ह स्माह शाण्डिल्यः शाण्डिल्यः ।। ४ ।।

sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyātto’vākyanādara eṣa ma ātmāntarhṛdaya etadbrahmaitamitaḥ pretyābhisaṃbhavitāsmīti yasya syādaddhā na vicikitsāstīti ha smāha śāṇḍilyaḥ śāṇḍilyaḥ

He contains all works, all desires, all odors, all tastes; he encompasses all this, is without speech and without concern — this is my Self within the heart, this is Brahman. Into it I shall enter on departing hence. He who has this faith, with no doubt, (attains it) — thus said Shandilya, yea, Shandilya.

Mantra 65

अन्तरिक्षोदरः कोशो भूमिबुध्नो न जीर्यति दिशो ह्यस्य स्रक्तयो द्यौरस्योत्तरं बिलं स एष कोशो वसुधानस्तस्मिन्विश्वमिदं श्रितम् ।। १ ।।

antarikṣodaraḥ kośo bhūmibudhno na jīryati diśo hyasya sraktayo dyaurasyottaraṃ bilaṃ sa eṣa kośo vasudhānastasminviśvamidaṃ śritam

This chest (kosha) — whose belly is the mid-region, whose bottom is the earth — never decays. The quarters are its corners, and heaven is its upper opening. This chest is the holder of treasures; within it all this universe rests.

Mantra 66

तस्य प्राची दिग्जुहूर्नाम सहमाना नाम दक्षिणा राज्ञी नाम प्रतीची सुभूता नामोदीची तासां वायुर्वत्सः स य एतमेवं वायुं दिशां वत्सं वेद न पुत्ररोदं रोदिति सोऽहमेतमेवं वायुं दिशां वत्सं वेद मा पुत्ररोदंरुदम् ।। २ ।।

tasya prācī digjuhūrnāma sahamānā nāma dakṣiṇā rājñī nāma pratīcī subhūtā nāmodīcī tāsāṃ vāyurvatsaḥ sa ya etamevaṃ vāyuṃ diśāṃ vatsaṃ veda na putrarodaṃ roditi so’hametamevaṃ vāyuṃ diśāṃ vatsaṃ veda mā putrarodaṃrudam

Its eastern quarter is named Juhu, the southern Sahamana, the western Rajni, the northern Subhuta. Their calf is the wind (Vayu). He who knows this wind as the calf of the quarters never weeps at the loss of a son. I know this wind as the calf of the quarters; may I never weep at the loss of a son.

Mantra 67

अरिष्टं कोशं प्रपद्येऽमुनामुनामुना प्राणं प्रपद्येऽमुनामुनामुना भूः प्रपद्येऽमुनामुनामुना भुवः प्रपद्येऽमुनामुनामुना स्वः प्रपद्येऽमुनामुनामुना ।। ३ ।।

ariṣṭaṃ kośaṃ prapadye’munāmunāmunā prāṇaṃ prapadye’munāmunāmunā bhūḥ prapadye’munāmunāmunā bhuvaḥ prapadye’munāmunāmunā svaḥ prapadye’munāmunāmunā

I take refuge in the imperishable chest — with such a one, such a one, such a one. I take refuge in the prana — with such a one, such a one, such a one. I take refuge in bhuh, in bhuvah, in svah — with such a one, such a one, such a one. (Here the names of those for whom the prayer is offered are pronounced.)

Mantra 68

स यदवोचं प्राणं प्रपद्य इति प्राणो वा इदं सर्वं भूतं यदिदं किंच तमेव तत्प्रापत्सि ।। ४ ।।

sa yadavocaṃ prāṇaṃ prapadya iti prāṇo vā idaṃ sarvaṃ bhūtaṃ yadidaṃ kiṃca tameva tatprāpatsi

When I said "I take refuge in the prana" — the prana is all this that exists, whatever there is; in that very thing I have taken refuge.

Mantra 69

अथ यदवोचं भूः प्रपद्य इति पृथिवीं प्रपद्येऽन्तरिक्षं प्रपद्ये दिवं प्रपद्य इत्येव तदवोचम् ।। ५ ।।

atha yadavocaṃ bhūḥ prapadya iti pṛthivīṃ prapadye’ntarikṣaṃ prapadye divaṃ prapadya ityeva tadavocam

When I said "I take refuge in bhuh" — I meant just this: I take refuge in the earth, in the mid-region, in heaven.

Mantra 70

अथ यदवोचं भुवः प्रपद्य इत्यग्निं प्रपद्ये वायुं प्रपद्य आदित्यं प्रपद्य इत्येव तदवोचम् ।। ६ ।।

atha yadavocaṃ bhuvaḥ prapadya ityagniṃ prapadye vāyuṃ prapadya ādityaṃ prapadya ityeva tadavocam

When I said "I take refuge in bhuvah" — I meant just this: I take refuge in fire, in air, in the sun.

Mantra 71

अथ यदवोचं स्वः प्रपद्य इत्यृग्वेदं प्रपद्ये यजुर्वेदं प्रपद्ये सामवेदं प्रपद्य इत्येव तदवोचं तदवोचम् ।। ७ ।।

atha yadavocaṃsvaḥ prapadya ityṛgvedaṃ prapadye yajurvedaṃ prapadye sāmavedaṃ prapadya ityeva tadavocaṃ tadavocam

When I said "I take refuge in svah" — I meant just this: I take refuge in the Rigveda, in the Yajurveda, in the Samaveda. That is what I meant, that is what I meant.

Mantra 72

पुरुषो वाव यज्ञस्तस्य यानि चतुर्विंशति वर्षाणि तत्प्रातःसवनं चतुर्विंशत्यक्षरा गायत्री गायत्रं प्रातःसवनं तदस्य वसवोऽन्वायत्ताः प्राणा वाव वसव एते हीदंसर्वं वासयन्ति ।। १ ।।

puruṣo vāva yajñastasya yāni caturviṃśati varṣāṇi tatprātaḥsavanaṃ caturviṃśatyakṣarā gāyatrī gāyatraṃ prātaḥsavanaṃ tadasya vasavo’nvāyattāḥ prāṇā vāva vasava ete hīdaṃsarvaṃ vāsayanti

A person, verily, is a sacrifice. His first twenty-four years are the morning pressing (pratah-savana); the Gayatri has twenty-four syllables, and the morning pressing belongs to the Gayatri. With this the Vasus are connected. The vital breaths are the Vasus, for they make all this dwell (vasayanti).

Mantra 73

तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा वसव इदं मे प्रातःसवनं माध्यंदिनंसवनमनुसंतनुतेति माहं प्राणानां वसूनां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति ।। २ ।।

taṃ cedetasminvayasi kiṃcidupatapetsa brūyātprāṇā vasava idaṃ me prātaḥsavanaṃ mādhyaṃdinaṃsavanamanusaṃtanuteti māhaṃ prāṇānāṃ vasūnāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado ha bhavati

If any illness afflicts him in this period, let him say: "O breaths, O Vasus, extend this my morning pressing on to the midday pressing; let me, the sacrifice, not perish in the midst of the breaths, the Vasus." He rises up from it and becomes free of disease.

Mantra 74

अथ यानि चतुश्चत्वारिंशद्वर्षाणि तन्माध्यंदिनंसवनं चतुश्चत्वारिंशदक्षरा त्रिष्टुप्त्रैष्टुभं माध्यंदिनंसवनं तदस्य रुद्रा अन्वायत्ताः प्राणा वाव रुद्रा एते हीदंसर्वंरोदयन्ति ।। ३ ।।

atha yāni catuścatvāriṃśadvarṣāṇi tanmādhyaṃdinaṃsavanaṃ catuścatvāriṃśadakṣarā triṣṭuptraiṣṭubhaṃ mādhyaṃdinaṃsavanaṃ tadasya rudrā anvāyattāḥ prāṇā vāva rudrā ete hīdaṃsarvaṃrodayanti

The next forty-four years are the midday pressing (madhyandina-savana); the Trishtubh has forty-four syllables, and the midday pressing belongs to the Trishtubh. With this the Rudras are connected. The vital breaths are the Rudras, for they make all this weep (rodayanti).

Mantra 75

तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा रुद्रा इदं मे माध्यंदिनंसवनं तृतीयसवनमनुसंतनुतेति माहं प्राणानांरुद्राणां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति ।। ४ ।।

taṃ cedetasminvayasi kiṃcidupatapetsa brūyātprāṇā rudrā idaṃ me mādhyaṃdinaṃsavanaṃ tṛtīyasavanamanusaṃtanuteti māhaṃ prāṇānāṃrudrāṇāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado ha bhavati

If any illness afflicts him in this period, let him say: "O breaths, O Rudras, extend this my midday pressing on to the third pressing; let me, the sacrifice, not perish in the midst of the breaths, the Rudras." He rises up from it and becomes free of disease.

Mantra 76

अथ यान्यष्टाचत्वारिंशद्वर्षाणि तत्तृतीयसवनमष्टाचत्वारिंशदक्षरा जगती जागतं तृतीयसवनं तदस्यादित्या अन्वायत्ताः प्राणा वावादित्या एते हीदंसर्वमाददते ।। ५ ।।

atha yānyaṣṭācatvāriṃśadvarṣāṇi tattṛtīyasavanamaṣṭācatvāriṃśadakṣarā jagatī jāgataṃ tṛtīyasavanaṃ tadasyādityā anvāyattāḥ prāṇā vāvādityā ete hīdaṃsarvamādadate

The next forty-eight years are the third pressing (tritiya-savana); the Jagati has forty-eight syllables, and the third pressing belongs to the Jagati. With this the Adityas are connected. The vital breaths are the Adityas, for they take up (adadate) all this.

Mantra 77

तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा आदित्या इदं मे तृतीयसवनमायुरनुसंतनुतेति माहं प्राणानामादित्यानां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो हैव भवति ।। ६ ।।

taṃ cedetasminvayasi kiṃcidupatapetsa brūyātprāṇā ādityā idaṃ me tṛtīyasavanamāyuranusaṃtanuteti māhaṃ prāṇānāmādityānāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado haiva bhavati

If any illness afflicts him in this period, let him say: "O breaths, O Adityas, extend this my third pressing on to the full span of life; let me, the sacrifice, not perish in the midst of the breaths, the Adityas." He rises up from it and becomes free of disease indeed.

Mantra 78

एतद्ध स्म वै तद्विद्वानाह महिदास ऐतरेयः स किं म एतदुपतपसि योऽहमनेन न प्रेष्यामीति स ह षोडशं वर्षशतमजीवत्प्र ह षोडशं वर्षशतं जीवति य एवं वेद ।। ७ ।।

etaddha sma vai tadvidvānāha mahidāsa aitareyaḥ sa kiṃ ma etadupatapasi yo’hamanena na preṣyāmīti sa ha ṣoḍaśaṃ varṣaśatamajīvatpra ha ṣoḍaśaṃ varṣaśataṃ jīvati ya evaṃ veda

Knowing this, Mahidasa Aitareya said (to his illness): "Why do you afflict me, one who will not die by this?" He lived a hundred and sixteen years. He who knows this lives a hundred and sixteen years.

Mantra 79

स यदशिशिषति यत्पिपासति यन्न रमते ता अस्य दीक्षाः ।। १ ।।

sa yadaśiśiṣati yatpipāsati yanna ramate tā asya dīkṣāḥ

When one hungers, when one thirsts, and when one abstains from pleasures — these are his consecration rites (diksha).

Mantra 80

अथ यदश्नाति यत्पिबति यद्रमते तदुपसदैरेति ।। २ ।।

atha yadaśnāti yatpibati yadramate tadupasadaireti

And when one eats, drinks, and enjoys — then he partakes of the upasada rites.

Mantra 81

अथ यद्धसति यज्जक्षति यन्मैथुनं चरति स्तुतशस्त्रैरेव तदेति ।। ३ ।।

atha yaddhasati yajjakṣati yanmaithunaṃ carati stutaśastraireva tadeti

And when one laughs, eats, and engages in intercourse — then he partakes of the chant and the recitation (stuta-shastra).

Mantra 82

अथ यत्तपो दानमार्जवमहिंसा सत्यवचनमिति ता अस्य दक्षिणाः ।। ४ ।।

atha yattapo dānamārjavamahiṃsā satyavacanamiti tā asya dakṣiṇāḥ

And austerity, almsgiving, uprightness, non-violence, and truthful speech — these are his sacrificial gifts (dakshina).

Mantra 83

तस्मादाहुः सोष्यत्यसोष्टेति पुनरुत्पादनमेवास्य तन्मरणमेवावभृथः ।। ५ ।।

tasmādāhuḥ soṣyatyasoṣṭeti punarutpādanamevāsya tanmaraṇamevāvabhṛthaḥ

Therefore they say "he will beget," "he has begotten" — that is his re-generation (the pressing anew). And his death is his final purificatory bath (avabhritha).

Mantra 84

तद्धैतद्घोर आङ्गिरसः कृष्णाय देवकीपुत्रायोक्त्वोवाचापिपास एव स बभूव सोऽन्तवेलायामेतत्त्रयं प्रतिपद्येताक्षितमस्यच्युतमसि प्राणसंशितमसीति तत्रैते द्वे ऋचौ भवतः ।। ६ ।।

taddhaitadghora āṅgirasaḥ kṛṣṇāya devakīputrāyoktvovācāpipāsa eva sa babhūva so’ntavelāyāmetattrayaṃ pratipadyetākṣitamasyacyutamasi prāṇasaṃśitamasīti tatraite dve ṛcau bhavataḥ

This teaching Ghora Angirasa imparted to Krishna, son of Devaki — and he became free of all craving. He said: "In the final hour one should take refuge in these three: You are the imperishable, You are the unfallen, You are the very edge of life-breath." On this there are these two Rik verses:

Mantra 85

आदित्प्रत्नस्य रेतसः । उद्वयं तमसस्परि ज्योतिः पश्यन्त उत्तरं स्वः पश्यन्त उत्तरं देवं देवत्रा सूर्यमगन्म ज्योतिरुत्तममिति ज्योतिरुत्तममिति ।। ७ ।।

āditpratnasya retasaḥ | udvayaṃ tamasaspari jyotiḥ paśyanta uttaraṃsvaḥ paśyanta uttaraṃ devaṃ devatrā sūryamaganma jyotiruttamamiti jyotiruttamamiti

"From the primeval seed..." (the opening of one verse). Beholding the higher light beyond the darkness, we have reached the sun, the god among gods, the highest light — yea, the highest light.

Mantra 86

मनो ब्रह्मेत्युपासीतेत्यध्यात्ममथाधिदैवतमाकाशो ब्रह्मेत्युभयमादिष्टं भवत्यध्यात्मं चाधिदैवतं च ।। १ ।।

mano brahmetyupāsītetyadhyātmamathādhidaivatamākāśo brahmetyubhayamādiṣṭaṃ bhavatyadhyātmaṃ cādhidaivataṃ ca

One should meditate: "The mind is Brahman" — this with reference to the self (adhyatma). And with reference to the deities (adhidaivata): "Space is Brahman." Thus the teaching is given in both aspects, the personal and the divine.

Mantra 87

तदेतच्चतुष्पाद्ब्रह्म वाक्पादः प्राणः पादश्चक्षुः पादः श्रोत्रं पाद इत्यध्यात्ममथाधिदैवतमग्निः पादो वायुः पादा आदित्यः पादो दिशः पाद इत्युभयमेवादिष्टं भवत्यध्यात्मं चैवाधिदैवतं च ।। २ ।।

tadetaccatuṣpādbrahma vākpādaḥ prāṇaḥ pādaścakṣuḥ pādaḥ śrotraṃ pāda ityadhyātmamathādhidaivatamagniḥ pādo vāyuḥ pādā ādityaḥ pādo diśaḥ pāda ityubhayamevādiṣṭaṃ bhavatyadhyātmaṃ caivādhidaivataṃ ca

This Brahman has four feet: speech is one foot, breath a foot, the eye a foot, the ear a foot — this with reference to the self. And with reference to the deities: fire is a foot, air a foot, the sun a foot, the quarters a foot. Thus the teaching is given in both aspects, the personal and the divine.

Mantra 88

वागेव ब्रह्मणश्चतुर्थः पादः सोऽग्निना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ।। ३ ।।

vāgeva brahmaṇaścaturthaḥ pādaḥ so’gninā jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda

Speech is one of the four feet of Brahman; it shines and glows with fire as its light. He who knows this shines and glows with fame, renown, and the splendor of sacred knowledge.

Mantra 89

प्राण एव ब्रह्मणश्चतुर्थः पादः स वायुना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ।। ४ ।।

prāṇa eva brahmaṇaścaturthaḥ pādaḥ sa vāyunā jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda

Breath is one of the four feet of Brahman; it shines and glows with air as its light. He who knows this shines and glows with fame, renown, and the splendor of sacred knowledge.

Mantra 90

चक्षुरेव ब्रह्मणश्चतुर्थः पादः स आदित्येन ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ।। ५ ।।

cakṣureva brahmaṇaścaturthaḥ pādaḥ sa ādityena jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda

The eye is one of the four feet of Brahman; it shines and glows with the sun as its light. He who knows this shines and glows with fame, renown, and the splendor of sacred knowledge.

Mantra 91

श्रोत्रमेव ब्रह्मणश्चतुर्थः पादः स दिग्भिर्ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद य एवं वेद ।। ६ ।।

śrotrameva brahmaṇaścaturthaḥ pādaḥ sa digbhirjyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda ya evaṃ veda

The ear is one of the four feet of Brahman; it shines and glows with the quarters as its light. He who knows this shines and glows with fame, renown, and the splendor of sacred knowledge, yea, he who knows this.

Mantra 92

आदित्यो ब्रह्मेत्यादेशस्तस्योपव्याख्यानमसदेवेदमग्र आसीत् । तत्सदासीत्तत्समभवत्तदाण्डं निरवर्तत तत्संवत्सरस्य मात्रामशयत तन्निरभिद्यत ते आण्डकपाले रजतं च सुवर्णं चाभवताम् ।। १ ।।

ādityo brahmetyādeśastasyopavyākhyānamasadevedamagra āsīt | tatsadāsīttatsamabhavattadāṇḍaṃ niravartata tatsaṃvatsarasya mātrāmaśayata tannirabhidyata te āṇḍakapāle rajataṃ ca suvarṇaṃ cābhavatām

The sun is Brahman — this is the teaching. Its explanation is this: In the beginning this was non-being (asat). That became being (sat). It grew. It turned into an egg. It lay for the space of a year. Then it split open. The two halves of the eggshell became one of silver and one of gold.

Mantra 93

तद्यद्रजतं सेयं पृथिवी यत्सुवर्णं सा द्यौर्यज्जरायु ते पर्वता यदुल्बं स मेघो नीहारो या धमनयस्ता नद्यो यद्वास्तेयमुदकं स समुद्रः ।। २ ।।

tadyadrajataṃ seyaṃ pṛthivī yatsuvarṇaṃ sā dyauryajjarāyu te parvatā yadulbaṃ sa megho nīhāro yā dhamanayastā nadyo yadvāsteyamudakaṃ sa samudraḥ

That which was of silver is this earth; that of gold is the sky (heaven). The outer membrane (jarayu) became the mountains; the inner membrane (ulba) the clouds and mist; the veins became the rivers; and the fluid of the bladder became the ocean.

Mantra 94

अथ यत्तदजायत सोऽसावादित्यस्तं जायमानं घोषा उलूलवोऽनूदतिष्ठन्त्सर्वाणि च भूतानि सर्वे च कामास्तस्मात्तस्योदयं प्रति प्रत्यायनं प्रति घोषा उलूलवोऽनूत्तिष्ठन्ति सर्वाणि च भूतानि सर्वे च कामाः ।। ३ ।।

atha yattadajāyata so’sāvādityastaṃ jāyamānaṃ ghoṣā ulūlavo’nūdatiṣṭhantsarvāṇi ca bhūtāni sarve ca kāmāstasmāttasyodayaṃ prati pratyāyanaṃ prati ghoṣā ulūlavo’nūttiṣṭhanti sarvāṇi ca bhūtāni sarve ca kāmāḥ

And that which was born is yonder sun. As it was being born, shouts and hurrahs rose up toward it, and all beings and all desires. Therefore at its rising and at its every return, shouts and hurrahs rise up, and all beings and all desires.

Mantra 95

स य एतमेवं विद्वानादित्यं ब्रह्मेत्युपास्तेऽभ्याशो ह यदेनं साधवो घोषा आ च गच्छेयुरुप च निम्रेडेरन्निम्रेडेरन् ।। ४ ।।

sa ya etamevaṃ vidvānādityaṃ brahmetyupāste’bhyāśo ha yadenaṃ sādhavo ghoṣā ā ca gaccheyurupa ca nimreḍerannimreḍeran

He who, knowing this, meditates on the sun as Brahman — it is likely that pleasant sounds will come to him and delight him again and again, yea, delight him.

Mantra 1

जानश्रुतिर्ह पौत्रायणः श्रद्धादेयो बहुदायी बहुपाक्य आस स ह सर्वत आवसथान्मापयांचक्रे सर्वत एव मेऽन्नमत्स्यन्तीति ।। १ ।।

jānaśrutirha pautrāyaṇaḥ śraddhādeyo bahudāyī bahupākya āsa sa ha sarvata āvasathānmāpayāṃcakre sarvata eva me’nnamatsyantīti || 1 ||

Janashruti, the great-grandson (Pautrayana), was a man of pious faith, a generous giver who gave much and fed many. He had rest-houses built on every side, thinking, "Everywhere people shall eat of my food."

Mantra 2

अथ हंसा निशायामतिपेतुस्तद्धैवं हं सोहं समभ्युवाद हो होऽयि भल्लाक्ष भल्लाक्ष जानश्रुतेः पौत्रायणस्य समं दिवा ज्योतिराततं तन्मा प्रसाङ्क्षी स्तत्त्वा मा प्रधाक्षीरिति ।। २ ।।

atha haṃsā niśāyāmatipetustaddhaivaṃ haṃ sohaṃ samabhyuvāda ho ho’yi bhallākṣa bhallākṣa jānaśruteḥ pautrāyaṇasya samaṃ divā jyotirātataṃ tanmā prasāṅkṣī stattvā mā pradhākṣīriti || 2 ||

Then at night swans flew past. One called to another, "Ho, ho! Look, Bhallaksha, Bhallaksha! The radiance of Janashruti Pautrayana has spread wide like the light of day. Do not touch it, lest it burn you."

Mantra 3

तमु ह परः प्रत्युवाच कम्वर एनमेतत्सन्तं सयुग्वानमिव रैक्वमात्थेति यो नु कथं सयुग्वा रैक्व इति ।। ३ ।।

tamu ha paraḥ pratyuvāca kamvara enametatsantaṃ sayugvānamiva raikvamāttheti yo nu kathaṃ sayugvā raikva iti || 3 ||

The other replied, "Who is this man that you speak of him as though he were Raikva with the cart? Tell me, what manner of man is this Raikva 'the cart-driver'?"

Mantra 4

यथा कृतायविजितायाधरेयाः संयन्त्येवमेनं सर्वं तदभिसमैति यत्किंच प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति ।। ४ ।।

yathā kṛtāyavijitāyādhareyāḥ saṃyantyevamenaṃ sarvaṃ tadabhisamaiti yatkiṃca prajāḥ sādhu kurvanti yastadveda yatsa veda sa mayaitadukta iti || 4 ||

The first swan said, "As the lower throws of the dice are gathered up by the winning Krita throw, so to him comes all the good that creatures do. And whoever knows what he knows becomes the same. It is of such a one that I have spoken."

Mantra 5

तदु ह जानश्रुतिः पौत्रायण उपशुश्राव स ह संजिहान एव क्षत्तारमुवाचाङ्गारे ह सयुग्वानमिव रैक्वमात्थेति यो नु कथं सयुग्वा रैक्व इति ।। ५ ।।

tadu ha jānaśrutiḥ pautrāyaṇa upaśuśrāva sa ha saṃjihāna eva kṣattāramuvācāṅgāre ha sayugvānamiva raikvamāttheti yo nu kathaṃ sayugvā raikva iti || 5 ||

Janashruti Pautrayana overheard this. As soon as he rose at dawn he said to his attendant, "Friend, do you too speak of Raikva 'with the cart'? Who, then, is this Raikva 'the cart-driver,' and how is he so called?"

Mantra 6

यथा कृतायविजितायाधरेयाः संयन्त्येवमेनं सर्वं तदभिसमैति यत्किंच प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति ।। ६ ।।

yathā kṛtāyavijitāyādhareyāḥ saṃyantyevamenaṃ sarvaṃ tadabhisamaiti yatkiṃca prajāḥ sādhu kurvanti yastadveda yatsa veda sa mayaitadukta iti || 6 ||

(He repeated what he had heard:) "As the lower throws of the dice are gathered up by the winning Krita throw, so to him comes all the good that creatures do. And whoever knows what he knows becomes the same. It is of such a one that this was said to me."

Mantra 7

स ह क्षत्तान्विष्य नाविदमिति प्रत्येयाय तं होवाच यत्रारे ब्राह्मणस्यान्वेषणा तदेनमर्च्छेति ।। ७ ।।

sa ha kṣattānviṣya nāvidamiti pratyeyāya taṃ hovāca yatrāre brāhmaṇasyānveṣaṇā tadenamarccheti || 7 ||

The attendant searched and came back, saying, "I could not find him." Janashruti said, "Go and look for him where one would seek a knower of Brahman."

Mantra 8

सोऽधस्ताच्छकटस्य पामानं कषमाणमुपोपविवेश तं हाभ्युवाद त्वं नु भगवः सयुग्वा रैक्व इत्यहं ह्यरा३ इति ह प्रतिजज्ञे स ह क्षत्ताविदमिति प्रत्येयाय ।। ८ ।।

so’dhastācchakaṭasya pāmānaṃ kaṣamāṇamupopaviveśa taṃ hābhyuvāda tvaṃ nu bhagavaḥ sayugvā raikva ityahaṃ hyarā3 iti ha pratijajñe sa ha kṣattāvidamiti pratyeyāya || 8 ||

He came upon a man sitting beneath a cart, scratching his sores, and sat down beside him. He asked, "Sir, are you Raikva 'with the cart'?" "I am indeed," the man replied. The attendant returned, thinking, "I have found him."

Mantra 9

तदु ह जानश्रुतिः पौत्रायणः षट्शतानि गवां निष्कमश्वतरीरथं तदादाय प्रतिचक्रमे तं हाभ्युवाद ।। १ ।।

tadu ha jānaśrutiḥ pautrāyaṇaḥ ṣaṭśatāni gavāṃ niṣkamaśvatarīrathaṃ tadādāya praticakrame taṃ hābhyuvāda || 1 ||

Then Janashruti Pautrayana took six hundred cows, a golden necklace, and a chariot drawn by she-mules, went to him, and said:

Mantra 10

रैक्वेमानि षट्शतानि गवामयं निष्कोऽयमश्वतरीरथोऽनु म एतां भगवो देवतां शाधि यां देवतामुपास्स इति ।। २ ।।

raikvemāni ṣaṭśatāni gavāmayaṃ niṣko’yamaśvatarīratho’nu ma etāṃ bhagavo devatāṃ śādhi yāṃ devatāmupāssa iti || 2 ||

"Raikva, here are six hundred cows, here is a golden necklace, here is a chariot with she-mules. Teach me, revered sir, the deity upon which you meditate."

Mantra 11

तमु ह परः प्रत्युवाचाह हारेत्वा शूद्र तवैव सह गोभिरस्त्विति तदु ह पुनरेव जानश्रुतिः पौत्रायणः सहस्रं गवां निष्कमश्वतरीरथं दुहितरं तदादाय प्रतिचक्रमे ।। ३ ।।

tamu ha paraḥ pratyuvācāha hāretvā śūdra tavaiva saha gobhirastviti tadu ha punareva jānaśrutiḥ pautrāyaṇaḥ sahasraṃ gavāṃ niṣkamaśvatarīrathaṃ duhitaraṃ tadādāya praticakrame || 3 ||

The other replied, "Take them back, O Shudra! Let the cows and the rest stay with you." Then Janashruti Pautrayana came again, this time with a thousand cows, the golden necklace, the chariot with she-mules, and his daughter.

Mantra 12

तंहाभ्युवाद रैक्वेदं सहस्रं गवामयं निष्कोऽयमश्वतरीरथ इयं जायायं ग्रामो यस्मिन्नास्सेऽन्वेव मा भगवः शाधीति ।। ४ ।।

taṃhābhyuvāda raikvedaṃ sahasraṃ gavāmayaṃ niṣko’yamaśvatarīratha iyaṃ jāyāyaṃ grāmo yasminnāsse’nveva mā bhagavaḥ śādhīti || 4 ||

He said, "Raikva, here are a thousand cows, here the necklace, here the chariot with she-mules, here a wife, and here the village where you dwell. Teach me now, revered sir."

Mantra 13

तस्या ह मुखमुपोद्गृह्णन्नुवाचाजहारेमाः शूद्रानेनैव मुखेनालापयिष्यथा इति ते हैते रैक्वपर्णा नाम महावृषेषु यत्रास्मा उवास स तस्मै होवाच ।। ५ ।।

tasyā ha mukhamupodgṛhṇannuvācājahāremāḥ śūdrānenaiva mukhenālāpayiṣyathā iti te haite raikvaparṇā nāma mahāvṛṣeṣu yatrāsmā uvāsa sa tasmai hovāca || 5 ||

Raising her face, Raikva said, "You have brought all these, O Shudra! Yet it is by this face alone that you would make me speak." These are the villages called Raikvaparna among the Mahavrishas, where Raikva then dwelt. And he taught him thus:

Mantra 14

वायुर्वाव संवर्गो यदा वा अग्निरुद्वायति वायुमेवाप्येति यदा सूर्योऽस्तमेति वायुमेवाप्येति यदा चन्द्रोऽस्तमेति वायुमेवाप्येति ।। १ ।।

vāyurvāva saṃvargo yadā vā agnirudvāyati vāyumevāpyeti yadā sūryo’stameti vāyumevāpyeti yadā candro’stameti vāyumevāpyeti || 1 ||

Air is verily the absorber. For when fire goes out, it merges into air; when the sun sets, it passes into air; when the moon sets, it passes into air.

Mantra 15

यदाप उच्छुष्यन्ति वायुमेवापियन्ति वायुर्ह्येवैतान्सर्वान्संवृङ्क्त इत्यधिदैवतम् ।। २ ।।

yadāpa ucchuṣyanti vāyumevāpiyanti vāyurhyevaitānsarvānsaṃvṛṅkta ityadhidaivatam || 2 ||

When the waters dry up, they pass into air. For air draws them all into itself. So much for the deities.

Mantra 16

अथाध्यात्मं प्राणो वाव संवर्गः स यदा स्वपिति प्राणमेव वागप्येति प्राणं चक्षुः प्राणं श्रोत्रं प्राणं मनः प्राणो ह्येवैतान्सर्वान्संवृङ्क्त इति ।। ३ ।।

athādhyātmaṃ prāṇo vāva saṃvargaḥ sa yadā svapiti prāṇameva vāgapyeti prāṇaṃ cakṣuḥ prāṇaṃ śrotraṃ prāṇaṃ manaḥ prāṇo hyevaitānsarvānsaṃvṛṅkta iti || 3 ||

Now with reference to the body: Breath is the absorber. When one sleeps, speech merges into breath, the eye into breath, the ear into breath, the mind into breath; for breath absorbs them all.

Mantra 17

तौ वा एतौ द्वौ संवर्गौ वायुरेव देवेषु प्राणः प्राणेषु ।। ४ ।।

tau vā etau dvau saṃvargau vāyureva deveṣu prāṇaḥ prāṇeṣu || 4 ||

These, then, are the two absorbers: air among the deities, and breath among the vital powers.

Mantra 18

अथ ह शौनकं च कापेयमभिप्रतारिणं च काक्षसेनिं परिविष्यमाणौ ब्रह्मचारी बिभिक्षे तस्मा उ ह न ददतुः ।। ५ ।।

atha ha śaunakaṃ ca kāpeyamabhipratāriṇaṃ ca kākṣaseniṃ pariviṣyamāṇau brahmacārī bibhikṣe tasmā u ha na dadatuḥ || 5 ||

Once, while Shaunaka Kapeya and Abhipratarin Kakshaseni were being served their meal, a brahmacharin begged of them. They gave him nothing.

Mantra 19

स होवाच महात्मनश्चतुरो देव एकः कः स जगार भुवनस्य गोपास्तं कापेय नाभिपश्यन्ति मर्त्या अभिप्रतारिन्बहुधा वसन्तं यस्मै वा एतदन्नं तस्मा एतन्न दत्तमिति ।। ६ ।।

sa hovāca mahātmanaścaturo deva ekaḥ kaḥ sa jagāra bhuvanasya gopāstaṃ kāpeya nābhipaśyanti martyā abhipratārinbahudhā vasantaṃ yasmai vā etadannaṃ tasmā etanna dattamiti || 6 ||

He said: "One god has swallowed the four mighty ones — who is he, the guardian of the world? Mortals do not behold him, O Kapeya. O Abhipratarin, he dwells in many forms. This food that is his own has not been given to him."

Mantra 20

तदु ह शौनकः कापेयः प्रतिमन्वानः प्रत्येयायात्मा देवानां जनिता प्रजानां हिरण्यदंष्ट्रो बभसोऽनसूरिर्महान्तमस्य महिमानमाहुरनद्यमानो यदनन्नमत्तीति वै वयं ब्रह्मचारिन्नेदमुपास्महे दत्तास्मै भिक्षामिति ।। ७ ।।

tadu ha śaunakaḥ kāpeyaḥ pratimanvānaḥ pratyeyāyātmā devānāṃ janitā prajānāṃ hiraṇyadaṃṣṭro babhaso’nasūrirmahāntamasya mahimānamāhuranadyamāno yadanannamattīti vai vayaṃ brahmacārinnedamupāsmahe dattāsmai bhikṣāmiti || 7 ||

Then Shaunaka Kapeya, pondering this, replied: "He is the Self of the gods, the begetter of creatures, golden-tusked, the devourer, of deep wisdom. Great, they say, is his greatness, for though himself uneaten, he eats what is not food. Thus, O brahmacharin, do we meditate upon him. Give the brahmacharin his alms!"

Mantra 21

तस्म उ ह ददुस्ते वा एते पञ्चान्ये पञ्चान्ये दश सन्तस्तत्कृतं तस्मात्सर्वासु दिक्ष्वन्नमेव दश कृतं सैषा विराडन्नादी तयेदं सर्वं दृष्टं सर्वमस्येदं दृष्टं भवत्यन्नादो भवति य एवं वेद य एवं वेद ।। ८ ।।

tasma u ha daduste vā ete pañcānye pañcānye daśa santastatkṛtaṃ tasmātsarvāsu dikṣvannameva daśa kṛtaṃ saiṣā virāḍannādī tayedaṃ sarvaṃ dṛṣṭaṃ sarvamasyedaṃ dṛṣṭaṃ bhavatyannādo bhavati ya evaṃ veda ya evaṃ veda || 8 ||

Then they gave him alms. Now these five and those other five make ten, and that is the Krita (the winning throw). Therefore in all the quarters these ten alone are food, the Krita. She is Viraj, the eater of food. By her all this is beheld; and to him who knows this, all this becomes beheld, and he becomes an eater of food — he who knows this, he who knows this.

Mantra 22

सत्यकामो ह जाबालो जबालां मातरमामन्त्रयांचक्रे ब्रह्मचर्यं भवति विवत्स्यामि किंगोत्रो न्वहमस्मीति ।। १ ।।

satyakāmo ha jābālo jabālāṃ mātaramāmantrayāṃcakre brahmacaryaṃ bhavati vivatsyāmi kiṃgotro nvahamasmīti || 1 ||

Satyakama Jabala said to his mother Jabala, "Revered mother, I wish to go and live as a brahmacharin. Of what family am I?"

Mantra 23

सा हैनमुवाच नाहमेतद्वेद तात यद्गोत्रस्त्वमसि बह्वहं चरन्ती परिचारिणी यौवने त्वामलभे साहमेतन्न वेद यद्गोत्रस्त्वमसि जबाला तु नामाहमस्मि सत्यकामो नाम त्वमसि स सत्यकाम एव जाबालो ब्रवीथा इति ।। २ ।।

sā hainamuvāca nāhametadveda tāta yadgotrastvamasi bahvahaṃ carantī paricāriṇī yauvane tvāmalabhe sāhametanna veda yadgotrastvamasi jabālā tu nāmāhamasmi satyakāmo nāma tvamasi sa satyakāma eva jābālo bravīthā iti || 2 ||

She said to him, "I do not know, my child, of what family you are. In my youth, when I moved about much as a serving-woman, I conceived you. So I do not know of what family you are. But my name is Jabala and your name is Satyakama. Say, then, that you are Satyakama Jabala."

Mantra 24

स ह हारिद्रुमतं गौतममेत्योवाच ब्रह्मचर्यं भगवति वत्स्याम्युपेयां भगवन्तमिति ।। ३ ।।

sa ha hāridrumataṃ gautamametyovāca brahmacaryaṃ bhagavati vatsyāmyupeyāṃ bhagavantamiti || 3 ||

He then went to Haridrumata Gautama and said, "I wish to live as a brahmacharin under you, revered sir. May I come to you?"

Mantra 25

तं होवाच किंगोत्रो नु सोम्यासीति स होवाच नाहमेतद्वेद भो यद्गोत्रोऽहमस्म्यपृच्छं मातरं सा मा प्रत्यब्रवीद्बह्वहं चरन्ती परिचरिणी यौवने त्वामलभे साहमेतन्न वेद यद्गोत्रस्त्वमसि जबाला तु नामाहमस्मि सत्यकामो नाम त्वमसीति सोऽहं सत्यकामो जाबालोऽस्मि भो इति ।। ४ ।।

taṃ hovāca kiṃgotro nu somyāsīti sa hovāca nāhametadveda bho yadgotro’hamasmyapṛcchaṃ mātaraṃ sā mā pratyabravīdbahvahaṃ carantī paricariṇī yauvane tvāmalabhe sāhametanna veda yadgotrastvamasi jabālā tu nāmāhamasmi satyakāmo nāma tvamasīti so’haṃ satyakāmo jābālo’smi bho iti || 4 ||

Gautama said to him, "Of what family are you, my dear?" He answered, "I do not know, sir, of what family I am. I asked my mother, and she told me, 'In my youth, moving about much as a serving-woman, I conceived you; so I do not know of what family you are. But I am Jabala by name, and you are Satyakama.' Therefore, sir, I am Satyakama Jabala."

Mantra 26

तं होवाच नैतदब्राह्मणो विवक्तुमर्हति समिधं सोम्याहरोप त्वा नेष्ये न सत्यादगा इति तमुपनीय कृशानामबलानां चतुःशता गा निराकृत्योवाचेमाः सोम्यानुसंव्रजेति ता अभिप्रस्थापयन्नुवाच नासहस्रेणावर्तेयेति स ह वर्षगणं प्रोवास ता यदा सहस्रं सम्पेदुः ।। ५ ।।

taṃ hovāca naitadabrāhmaṇo vivaktumarhati samidhaṃ somyāharopa tvā neṣye na satyādagā iti tamupanīya kṛśānāmabalānāṃ catuḥśatā gā nirākṛtyovācemāḥ somyānusaṃvrajeti tā abhiprasthāpayannuvāca nāsahasreṇāvarteyeti sa ha varṣagaṇaṃ provāsa tā yadā sahasraṃ sampeduḥ || 5 ||

Gautama said, "None but a Brahmana could speak out so plainly. Fetch the fuel, my dear; I shall initiate you, for you have not swerved from the truth." Having initiated him, he set apart four hundred lean, weak cows and said, "Follow these, my dear." As he drove them off, Satyakama said, "I shall not return until they are a thousand." And he lived away for many years, until the cows became a thousand.

Mantra 27

अथ हैनमृषभोऽभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव प्राप्ताः सोम्य सहस्रं स्मः प्रापय न आचार्यकुलम् ।। १ ।।

atha hainamṛṣabho’bhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva prāptāḥ somya sahasraṃ smaḥ prāpaya na ācāryakulam || 1 ||

Then the bull spoke to him: "Satyakama!" "Revered sir," he answered. "We have become a thousand, my dear. Take us to the teacher's house.

Mantra 28

ब्रह्मणश्च ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच प्राची दिक्कला प्रतीची दिक्कला दक्षिणा दिक्कलोदीची दिक्कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणः प्रकाशवान्नाम ।। २ ।।

brahmaṇaśca te pādaṃ bravāṇīti bravītu me bhagavāniti tasmai hovāca prācī dikkalā pratīcī dikkalā dakṣiṇā dikkalodīcī dikkalaiṣa vai somya catuṣkalaḥ pādo brahmaṇaḥ prakāśavānnāma || 2 ||

"And let me tell you one foot of Brahman." "Tell me, revered sir." He said: "The east is one part, the west one part, the south one part, the north one part. This, my dear, is the four-parted foot of Brahman, called 'the Radiant.'

Mantra 29

स य एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मणः प्रकाशवानित्युपास्ते प्रकाशवानस्मिंल्लोके भवति प्रकाशवतो ह लोकाञ्जयति य एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मणः प्रकाशवानित्युपास्ते ।। ३ ।।

sa ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇaḥ prakāśavānityupāste prakāśavānasmiṃlloke bhavati prakāśavato ha lokāñjayati ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇaḥ prakāśavānityupāste || 3 ||

He who knows this and meditates on this four-parted foot of Brahman as 'the Radiant' becomes radiant in this world; and he wins radiant worlds, who meditates on this four-parted foot of Brahman as the Radiant."

Mantra 30

अग्निष्टे पादं वक्तेति स ह श्वोभूते ग आभिप्रस्थापयांचकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ।। १ ।।

agniṣṭe pādaṃ vakteti sa ha śvobhūte ga ābhiprasthāpayāṃcakāra tā yatrābhi sāyaṃ babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa || 1 ||

"Fire will tell you a foot," said the bull. The next morning Satyakama drove the cows onward. Where they came to rest toward evening, he lit a fire, penned the cows, laid on fuel, and sat down behind the fire, facing east.

Mantra 31

तमग्निरभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ।। २ ।।

tamagnirabhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva || 2 ||

The fire spoke to him: "Satyakama!" "Revered sir," he answered.

Mantra 32

ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच पृथिवी कलान्तरिक्षं कला द्यौः कला समुद्रः कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणोऽनन्तवान्नाम ।। ३ ।।

brahmaṇaḥ somya te pādaṃ bravāṇīti bravītu me bhagavāniti tasmai hovāca pṛthivī kalāntarikṣaṃ kalā dyauḥ kalā samudraḥ kalaiṣa vai somya catuṣkalaḥ pādo brahmaṇo’nantavānnāma || 3 ||

"Let me tell you a foot of Brahman, my dear." "Tell me, revered sir." It said: "The earth is one part, the atmosphere one part, the sky one part, the ocean one part. This, my dear, is the four-parted foot of Brahman, called 'the Endless.'

Mantra 33

स य एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्युपास्तेऽनन्तवानस्मिंल्लोके भवत्यनन्तवतो ह लोकाञ्जयति य एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्युपास्ते ।। ४ ।।

sa ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇo’nantavānityupāste’nantavānasmiṃlloke bhavatyanantavato ha lokāñjayati ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇo’nantavānityupāste || 4 ||

He who knows this and meditates on this four-parted foot of Brahman as 'the Endless' becomes endless in this world; and he wins endless worlds, who meditates on this four-parted foot of Brahman as the Endless."

Mantra 34

हंसस्ते पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयांचकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ।। १ ।।

haṃsaste pādaṃ vakteti sa ha śvobhūte gā abhiprasthāpayāṃcakāra tā yatrābhi sāyaṃ babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa || 1 ||

"A swan will tell you a foot," said the fire. The next morning he drove the cows on. Where they rested toward evening, he lit a fire, penned the cows, laid on fuel, and sat down behind the fire, facing east.

Mantra 35

तंहंस उपनिपत्याभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ।। २ ।।

taṃhaṃsa upanipatyābhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva || 2 ||

A swan flew down to him and said: "Satyakama!" "Revered sir," he answered.

Mantra 36

ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाचाग्निः कला सूर्यः कला चन्द्रः कला विद्युत्कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणो ज्योतिष्मान्नाम ।। ३ ।।

brahmaṇaḥ somya te pādaṃ bravāṇīti bravītu me bhagavāniti tasmai hovācāgniḥ kalā sūryaḥ kalā candraḥ kalā vidyutkalaiṣa vai somya catuṣkalaḥ pādo brahmaṇo jyotiṣmānnāma || 3 ||

"Let me tell you a foot of Brahman, my dear." "Tell me, revered sir." It said: "Fire is one part, the sun one part, the moon one part, lightning one part. This, my dear, is the four-parted foot of Brahman, called 'the Luminous.'

Mantra 37

स य एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानित्युपास्ते ज्योतिष्मानस्मिंल्लोके भवति ज्योतिष्मतो ह लोकाञ्जयति य एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानित्युपास्ते ।। ४ ।।

sa ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇo jyotiṣmānityupāste jyotiṣmānasmiṃlloke bhavati jyotiṣmato ha lokāñjayati ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇo jyotiṣmānityupāste || 4 ||

He who knows this and meditates on this four-parted foot of Brahman as 'the Luminous' becomes luminous in this world; and he wins luminous worlds, who meditates on this four-parted foot of Brahman as the Luminous."

Mantra 38

मद्गुष्टे पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयांचकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ।। १ ।।

madguṣṭe pādaṃ vakteti sa ha śvobhūte gā abhiprasthāpayāṃcakāra tā yatrābhi sāyaṃ babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa || 1 ||

"A diver-bird will tell you a foot," said the swan. The next morning he drove the cows on. Where they rested toward evening, he lit a fire, penned the cows, laid on fuel, and sat down behind the fire, facing east.

Mantra 39

तं मद्गुरुपनिपत्याभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ।। २ ।।

taṃ madgurupanipatyābhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva || 2 ||

The diver-bird flew down to him and said: "Satyakama!" "Revered sir," he answered.

Mantra 40

ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच प्राणः कला चक्षुः कला श्रोत्रं कला मनः कलैष वै सोम्य चतुष्कलः पादो ब्रह्मण आयतनवान्नाम ।। ३ ।।

brahmaṇaḥ somya te pādaṃ bravāṇīti bravītu me bhagavāniti tasmai hovāca prāṇaḥ kalā cakṣuḥ kalā śrotraṃ kalā manaḥ kalaiṣa vai somya catuṣkalaḥ pādo brahmaṇa āyatanavānnāma || 3 ||

"Let me tell you a foot of Brahman, my dear." "Tell me, revered sir." It said: "Breath is one part, the eye one part, the ear one part, the mind one part. This, my dear, is the four-parted foot of Brahman, called 'the Abode-possessing.'

Mantra 41

स यै एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्त आयतनवानस्मिंल्लोके भवत्यायतनवतो ह लोकाञ्जयति य एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्ते ।। ४ ।।

sa yai etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇa āyatanavānityupāsta āyatanavānasmiṃlloke bhavatyāyatanavato ha lokāñjayati ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇa āyatanavānityupāste || 4 ||

He who knows this and meditates on this four-parted foot of Brahman as 'the Abode-possessing' comes to possess an abode in this world; and he wins worlds that are abodes, who meditates on this four-parted foot of Brahman as the Abode-possessing."

Mantra 42

प्राप हाचर्यकुलं तमाचर्योऽभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ।। १ ।।

prāpa hācaryakulaṃ tamācaryo’bhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva || 1 ||

He reached the teacher's house. The teacher said to him: "Satyakama!" "Revered sir," he answered.

Mantra 43

ब्रह्मविदिव वै सोम्य भासि को नु त्वानुशशासेत्यन्ये मनुष्येभ्य इति ह प्रतिजज्ञे भगवांस्त्वेव मे कामे ब्रूयात् ।। २ ।।

brahmavidiva vai somya bhāsi ko nu tvānuśaśāsetyanye manuṣyebhya iti ha pratijajñe bhagavāṃstveva me kāme brūyāt || 2 ||

"My dear, you shine like one who knows Brahman. Who has taught you?" "Beings other than men," he replied; "but I would wish that you, revered sir, might teach me.

Mantra 44

श्रुतंह्येव मे भगवद्दृशेभ्य आचार्याद्धैव विद्या विदिता साधिष्ठं प्रापतीति तस्मै हैतदेवोवाचात्र ह न किंचन वीयायेति वीयायेति ।। ३ ।।

śrutaṃhyeva me bhagavaddṛśebhya ācāryāddhaiva vidyā viditā sādhiṣṭhaṃ prāpatīti tasmai haitadevovācātra ha na kiṃcana vīyāyeti vīyāyeti || 3 ||

"For I have heard from those like you, revered sir, that knowledge learned from a teacher leads best to the goal." Then the teacher taught him that same knowledge, and nothing at all was left out — nothing at all was left out.

Mantra 45

उपकोसलो ह वै कामलायनः सत्यकामे जाबाले ब्रह्मचार्यमुवास तस्य ह द्वादश वार्षाण्यग्नीन्परिचचार स ह स्मान्यानन्तेवासिनः समावर्तयंस्तं ह स्मैव न समावर्तयति ।। १ ।।

upakosalo ha vai kāmalāyanaḥ satyakāme jābāle brahmacāryamuvāsa tasya ha dvādaśa vārṣāṇyagnīnparicacāra sa ha smānyānantevāsinaḥ samāvartayaṃstaṃ ha smaiva na samāvartayati || 1 ||

Upakosala Kamalayana lived as a brahmacharin with Satyakama Jabala, and tended his fires for twelve years. Though Satyakama let his other pupils return home, he would not let Upakosala go.

Mantra 46

तं जायोवाच तप्तो ब्रह्मचारी कुशलमग्नीन्परिचचारीन्मा त्वाग्नयः परिप्रवोचन्प्रब्रूह्यस्मा इति तस्मै हाप्रोच्यैव प्रवासांचक्रे ।। २ ।।

taṃ jāyovāca tapto brahmacārī kuśalamagnīnparicacārīnmā tvāgnayaḥ paripravocanprabrūhyasmā iti tasmai hāprocyaiva pravāsāṃcakre || 2 ||

The teacher's wife said to him, "This brahmacharin has practised austerity and tended the fires well. Do not let the fires reproach you; teach him." But he went away on a journey without teaching him.

Mantra 47

स ह व्याधिनानशितुं दध्रे तमाचार्यजायोवाच ब्रह्मचारिन्नशान किं नु नाश्नासीति स होवाच बहव इमेऽस्मिन्पुरुषे कामा नानात्यया व्याधीभिः प्रतिपूर्णोऽस्मि नाशिष्यामीति ।। ३ ।।

sa ha vyādhinānaśituṃ dadhre tamācāryajāyovāca brahmacārinnaśāna kiṃ nu nāśnāsīti sa hovāca bahava ime’sminpuruṣe kāmā nānātyayā vyādhībhiḥ pratipūrṇo’smi nāśiṣyāmīti || 3 ||

Out of grief, Upakosala resolved not to eat. The teacher's wife said to him, "Brahmacharin, eat! Why do you not eat?" He said, "In this person there are many desires, running in all directions; I am filled with sorrows. I will not eat."

Mantra 48

अथ हाग्नयः समूदिरे तप्तो ब्रह्मचारी कुशलं नः पर्यचारीद्धन्तास्मै प्रब्रवामेति तस्मै होचुः प्राणो ब्रह्म कं ब्रह्म खं ब्रह्मेति ।। ४ ।।

atha hāgnayaḥ samūdire tapto brahmacārī kuśalaṃ naḥ paryacārīddhantāsmai prabravāmeti tasmai hocuḥ prāṇo brahma kaṃ brahma khaṃ brahmeti || 4 ||

Then the fires said among themselves, "This brahmacharin has practised austerity and served us well. Come, let us teach him." They said to him, "Breath is Brahman; Ka (bliss) is Brahman; Kha (space) is Brahman."

Mantra 49

स होवाच विजानाम्यहं यत्प्राणो ब्रह्म कं च तु खं च न विजानामीति ते होचुर्यद्वाव कं तदेव खं यदेव खं तदेव कमिति प्राणं च हास्मै तदाकाशं चोचुः ।। ५ ।।

sa hovāca vijānāmyahaṃ yatprāṇo brahma kaṃ ca tu khaṃ ca na vijānāmīti te hocuryadvāva kaṃ tadeva khaṃ yadeva khaṃ tadeva kamiti prāṇaṃ ca hāsmai tadākāśaṃ cocuḥ || 5 ||

He said, "I understand that breath is Brahman; but Ka and Kha I do not understand." They said, "What is Ka is verily Kha; what is Kha is verily Ka." And they taught him breath and that space (as one).

Mantra 50

अथ हैनं गार्हपत्योऽनुशशास पृथिव्यग्निरन्नमादित्य इति य एष आदित्ये पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ।। १ ।।

atha hainaṃ gārhapatyo’nuśaśāsa pṛthivyagnirannamāditya iti ya eṣa āditye puruṣo dṛśyate so’hamasmi sa evāhamasmīti || 1 ||

Then the Garhapatya fire instructed him: "Earth, fire, food, and the sun are my forms. The person who is seen in the sun — that am I, that very one am I.

Mantra 51

स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिंश्च लोकेऽमुष्मिंश्च य एतमेवं विद्वानुपास्ते ।। २ ।।

sa ya etamevaṃ vidvānupāste’pahate pāpakṛtyāṃ lokī bhavati sarvamāyureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa vayaṃ taṃ bhuñjāmo’smiṃśca loke’muṣmiṃśca ya etamevaṃ vidvānupāste || 2 ||

He who knows this and meditates thus destroys evil, becomes possessed of the world, attains the full span of life, lives long, and his descendants do not perish. Him we sustain, in this world and the next, who knows this and meditates thus."

Mantra 52

अथ हैनमन्वाहार्यपचनोऽनुशशासापो दिशो नक्षत्राणि चन्द्रमा इति य एष चन्द्रमसि पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ।। १ ।।

atha hainamanvāhāryapacano’nuśaśāsāpo diśo nakṣatrāṇi candramā iti ya eṣa candramasi puruṣo dṛśyate so’hamasmi sa evāhamasmīti || 1 ||

Then the Anvaharyapachana fire instructed him: "The waters, the quarters, the stars, and the moon are my forms. The person who is seen in the moon — that am I, that very one am I.

Mantra 53

स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिंश्च लोकेऽमुष्मिंश्च य एतमेवं विद्वानुपास्ते ।। २ ।।

sa ya etamevaṃ vidvānupāste’pahate pāpakṛtyāṃ lokī bhavati sarvamāyureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa vayaṃ taṃ bhuñjāmo’smiṃśca loke’muṣmiṃśca ya etamevaṃ vidvānupāste || 2 ||

He who knows this and meditates thus destroys evil, becomes possessed of the world, attains the full span of life, lives long, and his descendants do not perish. Him we sustain, in this world and the next, who knows this and meditates thus."

Mantra 54

अथ हैनमाहवनीयोऽनुशशास प्राण आकाशो द्यौर्विद्युदिति य एष विद्युति पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ।। १ ।।

atha hainamāhavanīyo’nuśaśāsa prāṇa ākāśo dyaurvidyuditi ya eṣa vidyuti puruṣo dṛśyate so’hamasmi sa evāhamasmīti || 1 ||

Then the Ahavaniya fire instructed him: "Breath, space, the sky, and lightning are my forms. The person who is seen in the lightning — that am I, that very one am I.

Mantra 55

स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमयुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिंश्च लोकेऽमुष्मिंश्च य एतमेवं विद्वानुपास्ते ।। २ ।।

sa ya etamevaṃ vidvānupāste’pahate pāpakṛtyāṃ lokī bhavati sarvamayureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa vayaṃ taṃ bhuñjāmo’smiṃśca loke’muṣmiṃśca ya etamevaṃ vidvānupāste || 2 ||

He who knows this and meditates thus destroys evil, becomes possessed of the world, attains the full span of life, lives long, and his descendants do not perish. Him we sustain, in this world and the next, who knows this and meditates thus."

Mantra 56

ते होचुरुपकोसलैषा सोम्य तेऽस्मद्विद्यात्मविद्या चाचार्यस्तु ते गतिं वक्तेत्याजगाम हास्याचार्यस्तमाचार्योऽभ्युवादोपकोसल३ इति ।। १ ।।

te hocurupakosalaiṣā somya te’smadvidyātmavidyā cācāryastu te gatiṃ vaktetyājagāma hāsyācāryastamācāryo’bhyuvādopakosala3 iti || 1 ||

Then the fires said, "Upakosala, my dear, this is the knowledge of us and the knowledge of the Self; but your teacher will tell you the way." His teacher then came home, and said to him, "Upakosala!"

Mantra 57

भगव इति ह प्रतिशुश्राव ब्रह्मविद इव सोम्य ते मुखं भाति को नु त्वानुशशासेति को नु मानुशिष्याद्भो इतीहापेव निह्नुत इमे नूनमीदृशा अन्यादृशा इतीहाग्नीनभ्यूदे किं नु सोम्य किल तेऽवोचन्निति ।। २ ।।

bhagava iti ha pratiśuśrāva brahmavida iva somya te mukhaṃ bhāti ko nu tvānuśaśāseti ko nu mānuśiṣyādbho itīhāpeva nihnuta ime nūnamīdṛśā anyādṛśā itīhāgnīnabhyūde kiṃ nu somya kila te’vocanniti || 2 ||

"Revered sir," he answered. "My dear, your face shines like one who knows Brahman. Who has taught you?" "Who would have taught me, sir?" — thus, as it were, he denies it; and glancing at the fires he said, "These fires now look otherwise than they were." "What, pray, did they tell you, my dear?" asked the teacher.

Mantra 58

इदमिति ह प्रतिजज्ञे लोकान्वाव किल सोम्य तेऽवोचन्नहं तु ते तद्वक्ष्यामि यथा पुष्करपलाश आपो न श्लिष्यन्त एवमेवंविदि पापं कर्म न श्लिष्यत इति ब्रवीतु मे भगवानिति तस्मै होवाच ।। ३ ।।

idamiti ha pratijajñe lokānvāva kila somya te’vocannahaṃ tu te tadvakṣyāmi yathā puṣkarapalāśa āpo na śliṣyanta evamevaṃvidi pāpaṃ karma na śliṣyata iti bravītu me bhagavāniti tasmai hovāca || 3 ||

"This," he admitted. "They told you, my dear, only of the worlds; but I shall tell you that on knowing which, as water does not cling to a lotus leaf, so evil action does not cling to one who knows." "Tell me, revered sir." And he said to him:

Mantra 59

य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तद्यद्यप्यस्मिन्सर्पिर्वोदकं वा सिञ्चति वर्त्मनी एव गच्छति ।। १ ।।

ya eṣo’kṣiṇi puruṣo dṛśyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti tadyadyapyasminsarpirvodakaṃ vā siñcati vartmanī eva gacchati || 1 ||

He said, "The person who is seen in the eye — that is the Self. This is the immortal, the fearless; this is Brahman. Therefore, even if melted butter or water be poured into the eye, it merely runs off to the edges of the eyelids.

Mantra 60

एतं संयद्वाम इत्याचक्षत एतं हि सर्वाणि वामान्यभिसंयन्ति सर्वाण्येनं वामान्यभिसंयन्ति य एवं वेद ।। २ ।।

etaṃ saṃyadvāma ityācakṣata etaṃ hi sarvāṇi vāmānyabhisaṃyanti sarvāṇyenaṃ vāmānyabhisaṃyanti ya evaṃ veda || 2 ||

"Him they call 'Samyadvama,' for toward him all blessings go together. To him too who knows this, all blessings come together.

Mantra 61

एष उ एव वामनीरेष हि सर्वाणि वामानि नयति सर्वाणि वामानि नयति य एवं वेद ।। ३ ।।

eṣa u eva vāmanīreṣa hi sarvāṇi vāmāni nayati sarvāṇi vāmāni nayati ya evaṃ veda || 3 ||

"He is also 'Vamani,' for he leads all blessings. To him who knows this, he leads all blessings.

Mantra 62

एष उ एव भामनीरेष हि सर्वेषु लोकेषु भाति सर्वेषु लोकेषु भाति य एवं वेद ।। ४ ।।

eṣa u eva bhāmanīreṣa hi sarveṣu lokeṣu bhāti sarveṣu lokeṣu bhāti ya evaṃ veda || 4 ||

"He is also 'Bhamani,' for he shines in all the worlds. He too who knows this shines in all the worlds.

Mantra 63

अथ यदु चैवास्मिञ्छव्यं कुर्वन्ति यदि च नार्चिषमेवाभिसंभवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासांस्तान मासेभ्यः संवत्सरं संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवपथो ब्रह्मपथ एतेन प्रतिपद्यमाना इमं मानवमावर्तं नावर्तन्ते नावर्तन्ते ।। ५ ।।

atha yadu caivāsmiñchavyaṃ kurvanti yadi ca nārciṣamevābhisaṃbhavantyarciṣo’harahna āpūryamāṇapakṣamāpūryamāṇapakṣādyānṣaḍudaṅṅeti māsāṃstāna māsebhyaḥ saṃvatsaraṃ saṃvatsarādādityamādityāccandramasaṃ candramaso vidyutaṃ tata puruṣo’mānavaḥ sa enānbrahma gamayatyeṣa devapatho brahmapatha etena pratipadyamānā imaṃ mānavamāvartaṃ nāvartante nāvartante || 5 ||

"Now, whether or not the funeral rites are performed for such a one, knowers go to the flame; from the flame to the day, from the day to the bright fortnight, from the bright fortnight to the six months in which the sun moves northward, from the months to the year, from the year to the sun, from the sun to the moon, from the moon to lightning. There a Person who is not human leads them on to Brahman. This is the path of the gods, the path to Brahman. Those who go by it do not return to this human round — they do not return."

Mantra 64

एष ह वै यज्ञो योऽयं पवते एष ह यन्निदं सर्वं पुनाति यदेष यन्निदं सर्वं पुनाति तस्मादेष एव यज्ञस्तस्य मनश्च वाक्च वर्तनी ।। १ ।।

eṣa ha vai yajño yo’yaṃ pavate eṣa ha yannidaṃ sarvaṃ punāti yadeṣa yannidaṃ sarvaṃ punāti tasmādeṣa eva yajñastasya manaśca vākca vartanī || 1 ||

"This that blows (purifying) is verily the sacrifice; for as it moves it purifies all this. Because as it moves it purifies all this, therefore it is the sacrifice. Of it, mind and speech are the two tracks.

Mantra 65

तयोरन्यतरां मनसा संस्करोति ब्रह्मा वाचा होताध्वर्युरुद्गातान्यतरांस यत्रौपाकृते प्रातरनुवाके पुरा परिधानीयाया ब्रह्मा व्यवदति ।। २ ।।

tayoranyatarāṃ manasā saṃskaroti brahmā vācā hotādhvaryurudgātānyatarāṃsa yatraupākṛte prātaranuvāke purā paridhānīyāyā brahmā vyavadati || 2 ||

"Of these two tracks, the Brahman-priest sets one right with the mind; the Hotr, the Adhvaryu, and the Udgatr set the other right with speech. Now when, after the morning recitation has begun and before the closing verse, the Brahman-priest breaks silence —

Mantra 66

अन्यतरामेव वर्तनीं संस्करोति हीयतेऽन्यतरा स यथैकपाद्व्रजन्रथो वैकेन चक्रेण वर्तमानो रिष्यत्येवमस्य यज्ञोरिष्यति यज्ञं रिष्यन्तं यजमानोऽनुरिष्यति स इष्ट्वा पापीयान्भवति ।। ३ ।।

anyatarāmeva vartanīṃ saṃskaroti hīyate’nyatarā sa yathaikapādvrajanratho vaikena cakreṇa vartamāno riṣyatyevamasya yajñoriṣyati yajñaṃ riṣyantaṃ yajamāno’nuriṣyati sa iṣṭvā pāpīyānbhavati || 3 ||

"then he sets right only one track, and the other is left out. As a man walking on one foot, or a chariot going on a single wheel, comes to grief, so his sacrifice comes to grief; and when the sacrifice comes to grief, the sacrificer comes to grief after it — having sacrificed, he becomes the worse for it.

Mantra 67

अथ यत्रोपाकृते प्रातरनुवाके न पुरा परिधानीयाया ब्रह्मा व्यवदत्युभे एव वर्तनी संस्कुर्वन्ति न हीयतेऽन्यतरा ।। ४ ।।

atha yatropākṛte prātaranuvāke na purā paridhānīyāyā brahmā vyavadatyubhe eva vartanī saṃskurvanti na hīyate’nyatarā || 4 ||

"But when, after the morning recitation has begun, the Brahman-priest does not break silence before the closing verse, then they set right both tracks, and neither is left out.

Mantra 68

स यथोभयपाद्व्रजन्रथो वोभाभ्यां चक्राभ्यां वर्तमानः प्रतितिष्ठत्येवमस्य यज्ञः प्रतितिष्ठति यज्ञं प्रतितिष्ठन्तं यजमानोऽनुप्रतितिष्ठति स इष्ट्वा श्रेयान्भवति ।। ५ ।।

sa yathobhayapādvrajanratho vobhābhyāṃ cakrābhyāṃ vartamānaḥ pratitiṣṭhatyevamasya yajñaḥ pratitiṣṭhati yajñaṃ pratitiṣṭhantaṃ yajamāno’nupratitiṣṭhati sa iṣṭvā śreyānbhavati || 5 ||

"As a man walking on both feet, or a chariot moving on both wheels, stands firm, so his sacrifice stands firm; and when the sacrifice stands firm, the sacrificer stands firm after it — having sacrificed, he becomes the better for it."

Mantra 69

प्रजापतिर्लोकानभ्यतपत्तेषां तप्यमानानां रसान्प्रावृहदग्निं पृथिव्या वायुमन्तरिक्षातादित्यं दिवः ।। १ ।।

prajāpatirlokānabhyatapatteṣāṃ tapyamānānāṃ rasānprāvṛhadagniṃ pṛthivyā vāyumantarikṣātādityaṃ divaḥ || 1 ||

Prajapati brooded upon the worlds. From them, as he brooded, he drew out their essences: fire from the earth, air from the atmosphere, the sun from the sky.

Mantra 70

स एतास्तिस्रो देवता अभ्यतपत्तासां तप्यमानानां रसान्प्रावृहदग्नेरृचो वायोर्यजूंषि सामान्यादित्यात् ।। २ ।।

sa etāstisro devatā abhyatapattāsāṃ tapyamānānāṃ rasānprāvṛhadagnerṛco vāyoryajūṃṣi sāmānyādityāt || 2 ||

He brooded upon these three deities. From them, as he brooded, he drew out their essences: the Rig verses from fire, the Yajus formulas from air, the Saman chants from the sun.

Mantra 71

स एतां त्रयीं विद्यामभ्यतपत्तस्यास्तप्यमानाया रसान्प्रावृहद्भूरित्यृग्भ्यो भुवरिति यजुर्भ्यः स्वरिति सामभ्यः ।। ३ ।।

sa etāṃ trayīṃ vidyāmabhyatapattasyāstapyamānāyā rasānprāvṛhadbhūrityṛgbhyo bhuvariti yajurbhyaḥ svariti sāmabhyaḥ || 3 ||

He brooded upon this threefold knowledge. From it, as he brooded, he drew out its essences: 'bhuh' from the Rig verses, 'bhuvah' from the Yajus, 'svah' from the Samans.

Mantra 72

तद्यदृक्तो रिष्येद्भूः स्वाहेति गार्हपत्ये जुहुयादृचामेव तद्रसेनर्चां वीर्येणर्चां यज्ञस्य विरिष्टं संदधाति ।। ४ ।।

tadyadṛkto riṣyedbhūḥ svāheti gārhapatye juhuyādṛcāmeva tadrasenarcāṃ vīryeṇarcāṃ yajñasya viriṣṭaṃ saṃdadhāti || 4 ||

So if the sacrifice is injured on the side of the Rig, let him offer in the Garhapatya fire, saying 'bhuh, svaha.' Thus, by the very essence and potency of the Rig verses, he mends the injury of the sacrifice on the Rig side.

Mantra 73

स यदि यजुष्टो रिष्येद्भुवः स्वाहेति दक्षिणाग्नौ जुहुयाद्यजुषामेव तद्रसेन यजुषां वीर्येण यजुषां यज्ञस्य विरिष्टं संदधाति ।। ५ ।।

sa yadi yajuṣṭo riṣyedbhuvaḥ svāheti dakṣiṇāgnau juhuyādyajuṣāmeva tadrasena yajuṣāṃ vīryeṇa yajuṣāṃ yajñasya viriṣṭaṃ saṃdadhāti || 5 ||

And if the sacrifice is injured on the side of the Yajus, let him offer in the southern fire, saying 'bhuvah, svaha.' Thus, by the essence and potency of the Yajus formulas, he mends the injury of the sacrifice on the Yajus side.

Mantra 74

अथ यदि सामतो रिष्येत्स्वः स्वाहेत्याहवनीये जुहुयात्साम्नामेव तद्रसेन साम्नां वीर्येण साम्नां यज्ञस्य विरिष्टं संदधाति ।। ६ ।।

atha yadi sāmato riṣyetsvaḥ svāhetyāhavanīye juhuyātsāmnāmeva tadrasena sāmnāṃ vīryeṇa sāmnāṃ yajñasya viriṣṭaṃ saṃdadhāti || 6 ||

And if the sacrifice is injured on the side of the Saman, let him offer in the Ahavaniya fire, saying 'svah, svaha.' Thus, by the essence and potency of the Saman chants, he mends the injury of the sacrifice on the Saman side.

Mantra 75

तद्यथा लवणेन सुवर्णं संदध्यात्सुवर्णेन रजतं रजतेन त्रपु त्रपुणा सीसं सीसेन लोहं लोहेन दारु दारु चर्मणा ।। ७ ।।

tadyathā lavaṇena suvarṇaṃ saṃdadhyātsuvarṇena rajataṃ rajatena trapu trapuṇā sīsaṃ sīsena lohaṃ lohena dāru dāru carmaṇā || 7 ||

Just as one would join gold with borax, silver with gold, tin with silver, lead with tin, iron with lead, wood with iron, and leather with wood —

Mantra 76

एवमेषां लोकानामासां देवतानामस्यास्त्रय्या विद्याया वीर्येण यज्ञस्य विरिष्टं संदधाति भेषजकृतो ह वा एष यज्ञो यत्रैवंविद्ब्रह्मा भवति ।। ८ ।।

evameṣāṃ lokānāmāsāṃ devatānāmasyāstrayyā vidyāyā vīryeṇa yajñasya viriṣṭaṃ saṃdadhāti bheṣajakṛto ha vā eṣa yajño yatraivaṃvidbrahmā bhavati || 8 ||

even so, by the potency of these worlds, these deities, and this threefold knowledge, one mends the injury of the sacrifice. That sacrifice is made whole in which there is a Brahman-priest who knows this.

Mantra 77

एष ह वा उदक्प्रवणो यज्ञो यत्रैवंविद्ब्रह्मा भवत्येवंविदं ह वा एषा ब्रह्माणमनुगाथा यतो यत आवर्तते तत्तद्गच्छति ।। ९ ।।

eṣa ha vā udakpravaṇo yajño yatraivaṃvidbrahmā bhavatyevaṃvidaṃ ha vā eṣā brahmāṇamanugāthā yato yata āvartate tattadgacchati || 9 ||

This sacrifice inclines toward the north where there is such a Brahman-priest who knows this. And of such a knowing Brahman-priest there is this verse: "Wherever the sacrifice falls short, thither he goes to restore it."

Mantra 78

मानवो ब्रह्मैवैक ऋत्विक्कुरूनश्वाभिरक्षत्येवंविद्ध वै ब्रह्मा यज्ञं यजमानं सर्वांश्चर्त्विजोऽभिरक्षति तस्मादेवंविदमेव ब्रह्माणं कुर्वीत नानेवंविदं नानेवंविदम् ।। १० ।।

mānavo brahmaivaika ṛtvikkurūnaśvābhirakṣatyevaṃviddha vai brahmā yajñaṃ yajamānaṃ sarvāṃścartvijo’bhirakṣati tasmādevaṃvidameva brahmāṇaṃ kurvīta nānevaṃvidaṃ nānevaṃvidam || 10 ||

"The Brahman-priest alone is the one true human officiant; as a mare guards her own, so he guards the Kurus (the assembled). The Brahman-priest who knows thus protects the sacrifice, the sacrificer, and all the priests." Therefore one should appoint as Brahman-priest only one who knows this — never one who does not know, never one who does not know.

Mantra 1

यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च ह वै श्रेष्ठश्च भवति प्राणो वाव ज्येष्ठश्च श्रेष्ठश्च ।। १ ।।

yo ha vai jyeṣṭhaṃ ca śreṣṭhaṃ ca veda jyeṣṭhaśca ha vai śreṣṭhaśca bhavati prāṇo vāva jyeṣṭhaśca śreṣṭhaśca || 1 ||

He who knows the eldest and the best becomes himself the eldest and the best. The vital breath (prāṇa), verily, is the eldest and the best.

Mantra 2

यो ह वै वसिष्ठं वेद वसिष्ठो ह स्वानां भवति वाग्वाव वसिष्ठः ।। २ ।।

yo ha vai vasiṣṭhaṃ veda vasiṣṭho ha svānāṃ bhavati vāgvāva vasiṣṭhaḥ || 2 ||

He who knows the vasiṣṭha (the most excellent) becomes the most excellent among his people. Speech, verily, is the vasiṣṭha.

Mantra 3

यो ह वै प्रतिष्ठां वेद प्रति ह तिष्ठत्यस्मिंश्च लोकेऽमुष्मिंश्च चक्षुर्वाव प्रतिष्ठा ।। ३ ।।

yo ha vai pratiṣṭhāṃ veda prati ha tiṣṭhatyasmiṃśca loke'muṣmiṃśca cakṣurvāva pratiṣṭhā || 3 ||

He who knows pratiṣṭhā (firm support) stands firm in this world and in the other. The eye, verily, is the support.

Mantra 4

यो ह वै सम्पदं वेद संहास्मै कामाः पद्यन्ते दैवाश्च मानुषाश्च श्रोत्रं वाव सम्पत् ।। ४ ।।

yo ha vai sampadaṃ veda saṃhāsmai kāmāḥ padyante daivāśca mānuṣāśca śrotraṃ vāva sampat || 4 ||

He who knows sampad (attainment) — for him all desires are fulfilled, both divine and human. The ear, verily, is sampad.

Mantra 5

यो ह वा आयतनं वेदायतनं ह स्वानां भवति मनो ह वा आयतनम् ।। ५ ।।

yo ha vā āyatanaṃ vedāyatanaṃ ha svānāṃ bhavati mano ha vā āyatanam || 5 ||

He who knows the abode (āyatana) becomes the abode of his people. The mind, verily, is the abode.

Mantra 6

अथ ह प्राणा अहंश्रेयसि व्यूदिरेऽहंश्रेयानस्म्यहं श्रेयानस्मीति ।। ६ ।।

atha ha prāṇā ahaṃśreyasi vyūdire'haṃśreyānasmyahaṃ śreyānasmīti || 6 ||

Then the vital powers disputed among themselves about their superiority, each saying, 'I am superior, I am superior.'

Mantra 7

ते ह प्राणाः प्रजापतिं पितरमेत्योचुर्भगवन्को नः श्रेष्ठ इति तान्होवाच यस्मिन्व उत्क्रान्ते शरीरं पापिष्ठतरमिव दृश्येत स वः श्रेष्ठ इति ।। ७ ।।

te ha prāṇāḥ prajāpatiṃ pitarametyocurbhagavanko naḥ śreṣṭha iti tānhovāca yasminva utkrānte śarīraṃ pāpiṣṭhataramiva dṛśyeta sa vaḥ śreṣṭha iti || 7 ||

Those vital powers went to their father Prajāpati and said, 'Lord, who is the best of us?' He said to them, 'That one on whose departure the body appears the worse — he is the best among you.'

Mantra 8

सा ह वागुच्चक्राम सा संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा कला अवदन्तः प्राणन्तः प्राणेन पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह वाक् ।। ८ ।।

sā ha vāguccakrāma sā saṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā kalā avadantaḥ prāṇantaḥ prāṇena paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivamiti praviveśa ha vāk || 8 ||

Speech departed. Having stayed away a year, it returned and said, 'How could you live without me?' They said, 'As the mute live — not speaking, yet breathing with the breath, seeing with the eye, hearing with the ear, thinking with the mind.' Then speech re-entered.

Mantra 9

चक्षुर्होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथान्धा अपश्यन्तः प्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह चक्षुः ।। ९ ।।

cakṣurhoccakrāma tatsaṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathāndhā apaśyantaḥ prāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivamiti praviveśa ha cakṣuḥ || 9 ||

The eye departed. Having stayed away a year, it returned and said, 'How could you live without me?' They said, 'As the blind live — not seeing, yet breathing with the breath, speaking with speech, hearing with the ear, thinking with the mind.' Then the eye re-entered.

Mantra 10

श्रोत्रं होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बधिरा अशृण्वन्तः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा ध्यायन्तो मनसैवमिति प्रविवेश ह श्रोत्रम् ।। १० ।।

śrotraṃ hoccakrāma tatsaṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā badhirā aśṛṇvantaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā dhyāyanto manasaivamiti praviveśa ha śrotram || 10 ||

The ear departed. Having stayed away a year, it returned and said, 'How could you live without me?' They said, 'As the deaf live — not hearing, yet breathing with the breath, speaking with speech, seeing with the eye, thinking with the mind.' Then the ear re-entered.

Mantra 11

मनो होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बाला अमनसः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेणैवमिति प्रविवेश ह मनः ।। ११ ।।

mano hoccakrāma tatsaṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā bālā amanasaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇaivamiti praviveśa ha manaḥ || 11 ||

The mind departed. Having stayed away a year, it returned and said, 'How could you live without me?' They said, 'As young children live — mindless, yet breathing with the breath, speaking with speech, seeing with the eye, hearing with the ear.' Then the mind re-entered.

Mantra 12

अथ ह प्राण उच्चिक्रमिषन्स यथा सुहयः पड्वीशशङ्कून्संखिदेदेवमितरान्प्राणान्समखिदत्तं हाभिसमेत्योचुर्भगवन्नेधि त्वं नः श्रेष्ठोऽसि मोत्क्रमीरिति ।। १२ ।।

atha ha prāṇa uccikramiṣansa yathā suhayaḥ paḍvīśaśaṅkūnsaṃkhidedevamitarānprāṇānsamakhidattaṃ hābhisametyocurbhagavannedhi tvaṃ naḥ śreṣṭho'si motkramīriti || 12 ||

Then, as prāṇa was about to depart, just as a fine horse tears up the pegs to which its feet are tethered, so it began to pull up the other vital powers. They gathered round it and said, 'Lord, stay; you are the best of us; do not depart.'

Mantra 13

अथ हैनं वागुवाच यदहं वसिष्ठोऽस्मि त्वं तद्वसिष्ठोऽसीत्यथ हैनं चक्षुरुवाच यदहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठासीति ।। १३ ।।

atha hainaṃ vāguvāca yadahaṃ vasiṣṭho'smi tvaṃ tadvasiṣṭho'sītyatha hainaṃ cakṣuruvāca yadahaṃ pratiṣṭhāsmi tvaṃ tatpratiṣṭhāsīti || 13 ||

Then speech said to it, 'That wherein I am the vasiṣṭha, that vasiṣṭha you are.' Then the eye said, 'That wherein I am the support, that support you are.'

Mantra 14

अथ हैनंश्रोत्रमुवाच यदहं सम्पदस्मि त्वं तत्सम्पदसीत्यथ हैनं मन उवाच यदहमायतनमस्मि त्वं तदायतनमसीति ।। १४ ।।

atha hainaṃśrotramuvāca yadahaṃ sampadasmi tvaṃ tatsampadasītyatha hainaṃ mana uvāca yadahamāyatanamasmi tvaṃ tadāyatanamasīti || 14 ||

Then the ear said, 'That wherein I am sampad, that sampad you are.' Then the mind said, 'That wherein I am the abode, that abode you are.'

Mantra 15

न वै वाचो न चक्षूंषि न श्रोत्राणि न मनांसीत्याचक्षते प्राणा इत्येवाचक्षते प्राणो ह्येवैतानि सर्वाणि भवति ।। १५ ।।

na vai vāco na cakṣūṃṣi na śrotrāṇi na manāṃsītyācakṣate prāṇā ityevācakṣate prāṇo hyevaitāni sarvāṇi bhavati || 15 ||

People do not call them the organs of speech, nor the eyes, nor the ears, nor the minds; they call them the vital breaths (prāṇas). For prāṇa alone becomes all these.

Mantra 16

स होवाच किं मेऽन्नं भविष्यतीति यत्किंचिदिदमा श्वभ्य आ शकुनिभ्य इति होचुस्तद्वा एतदनस्यान्नमनो ह वै नाम प्रत्यक्षं न ह वा एवंविदि किंचनानन्नं भवतीति ।। १ ।।

sa hovāca kiṃ me'nnaṃ bhaviṣyatīti yatkiṃcididamā śvabhya ā śakunibhya iti hocustadvā etadanasyānnamano ha vai nāma pratyakṣaṃ na ha vā evaṃvidi kiṃcanānannaṃ bhavatīti || 1 ||

It (prāṇa) asked, 'What will be my food?' They answered, 'Whatever there is, down to that of dogs and birds.' This is the food of ana (breath); ana is its evident name. For one who knows thus, there is nothing at all that is not food.

Mantra 17

स होवाच किं मे वासो भविष्यतीत्याप इति होचुस्तस्माद्वा एतदशिष्यन्तः पुरस्ताच्चोपरिष्टाच्चाद्भिः परिदधति लम्भुको ह वासो भवत्यनग्नो ह भवति ।। २ ।।

sa hovāca kiṃ me vāso bhaviṣyatītyāpa iti hocustasmādvā etadaśiṣyantaḥ purastāccopariṣṭāccādbhiḥ paridadhati lambhuko ha vāso bhavatyanagno ha bhavati || 2 ||

It asked, 'What will be my clothing?' They answered, 'Water.' Therefore, when about to eat, people surround it with water before and after. Thus one obtains clothing and does not remain naked.

Mantra 18

तद्धैतत्सत्यकामो जाबालो गोश्रुतये वैयाघ्रपद्यायोक्त्वोवाच यद्यप्येनच्छुष्काय स्थाणवे ब्रूयाज्जायेरन्नेवास्मिञ्छाखाः प्ररोहेयुः पलाशानीति ।। ३ ।।

taddhaitatsatyakāmo jābālo gośrutaye vaiyāghrapadyāyoktvovāca yadyapyenacchuṣkāya sthāṇave brūyājjāyerannevāsmiñchākhāḥ praroheyuḥ palāśānīti || 3 ||

Satyakāma Jābāla, having declared this to Gośruti Vaiyāghrapadya, said, 'Even if one were to tell this to a dry stump, branches would grow upon it and leaves would sprout.'

Mantra 19

अथ यदि महज्जिगमिषेदमावास्यायां दीक्षित्वा पौर्णमास्यां रात्रौ सर्वौषधस्य मन्थं दधिमधुनोरुपमथ्य ज्येष्ठाय श्रेष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत् ।। ४ ।।

atha yadi mahajjigamiṣedamāvāsyāyāṃ dīkṣitvā paurṇamāsyāṃ rātrau sarvauṣadhasya manthaṃ dadhimadhunorupamathya jyeṣṭhāya śreṣṭhāya svāhetyagnāvājyasya hutvā manthe sampātamavanayet || 4 ||

Now, if one wishes to attain greatness: on the new-moon day, having been consecrated, on the night of the full moon he prepares a mash (mantha) of all herbs mixed with curd and honey; offering ghee in the fire with 'To the eldest, the best, svāhā,' he pours the remainder into the mash.

Mantra 20

वसिष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्प्रतिष्ठायै स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्सम्पदे स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेदायतनाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत् ।। ५ ।।

vasiṣṭhāya svāhetyagnāvājyasya hutvā manthe sampātamavanayetpratiṣṭhāyai svāhetyagnāvājyasya hutvā manthe sampātamavanayetsampade svāhetyagnāvājyasya hutvā manthe sampātamavanayedāyatanāya svāhetyagnāvājyasya hutvā manthe sampātamavanayet || 5 ||

With 'To the vasiṣṭha, svāhā,' he offers ghee and pours the remainder into the mash; with 'To the support, svāhā,' likewise; with 'To sampad, svāhā,' likewise; with 'To the abode, svāhā,' likewise — each time pouring the remainder into the mash.

Mantra 21

अथ प्रतिसृप्याञ्जलौ मन्थमाधाय जपत्यमो नामास्यमा हि ते सर्वमिदं स हि ज्येष्ठः श्रेष्ठो राजाधिपतिः स मा ज्यैष्ठ्यं श्रैष्ठ्यं राज्यमाधिपत्यं गमयत्वहमेवेदं सर्वमसानीति ।। ६ ।।

atha pratisṛpyāñjalau manthamādhāya japatyamo nāmāsyamā hi te sarvamidaṃ sa hi jyeṣṭhaḥ śreṣṭho rājādhipatiḥ sa mā jyaiṣṭhyaṃ śraiṣṭhyaṃ rājyamādhipatyaṃ gamayatvahamevedaṃ sarvamasānīti || 6 ||

Then, drawing back and holding the mash in his cupped hands, he murmurs, 'You are ama by name, for all this rests in you; for it is the eldest, the best, the king, the overlord. May it lead me to eldership, excellence, kingship, and sovereignty; may I become all this.'

Mantra 22

अथ खल्वेतयर्चा पच्छ आचामति तत्सवितुर्वृणीमह इत्याचामति वयं देवस्य भोजनमित्याचामति श्रेष्ठं सर्वधातममित्याचामति तुरं भगस्य धीमहीति सर्वं पिबति निर्णिज्य कंसं चमसं वा पश्चादग्नेः संविशति चर्मणि वा स्थण्डिले वा वाचंयमोऽप्रसाहः स यदि स्त्रियं पश्येत्समृद्धं कर्मेति विद्यात् ।। ७ ।।

atha khalvetayarcā paccha ācāmati tatsaviturvṛṇīmaha ityācāmati vayaṃ devasya bhojanamityācāmati śreṣṭhaṃ sarvadhātamamityācāmati turaṃ bhagasya dhīmahīti sarvaṃ pibati nirṇijya kaṃsaṃ camasaṃ vā paścādagneḥ saṃviśati carmaṇi vā sthaṇḍile vā vācaṃyamo'prasāhaḥ sa yadi striyaṃ paśyetsamṛddhaṃ karmeti vidyāt || 7 ||

Then with this verse he sips at each foot: with 'That of Savitṛ we choose,' he sips; with 'the food of the god,' he sips; with 'the best, all-sustaining,' he sips; with 'the strength of Bhaga we meditate on,' he drinks all. Having rinsed the vessel or cup, he lies down behind the fire on a hide or on the bare ground, silent and unresisting. If he then sees a woman, let him know the rite has succeeded.

Mantra 23

तदेष श्लोको यदा कर्मसु काम्येषु स्त्रियं स्वप्नेषु पश्यन्ति समृद्धिं तत्र जानीयात्तस्मिन्स्वप्ननिदर्शने तस्मिन्स्वप्ननिदर्शने ।। ८ ।।

tadeṣa śloko yadā karmasu kāmyeṣu striyaṃ svapneṣu paśyanti samṛddhiṃ tatra jānīyāttasminsvapnanidarśane tasminsvapnanidarśane || 8 ||

On this there is a verse: When, in the performance of rites for desires, one sees a woman in a dream, let him recognize success in that dream-vision, in that dream-vision.

Mantra 24

श्वेतकेतुर्हारुणेयः पञ्चालानां समितिमेयाय तं ह प्रवाहणो जैवलिरुवाच कुमारानु त्वाशिषत्पितेत्यनु हि भगव इति ।। १ ।।

śvetaketurhāruṇeyaḥ pañcālānāṃ samitimeyāya taṃ ha pravāhaṇo jaivaliruvāca kumārānu tvāśiṣatpitetyanu hi bhagava iti || 1 ||

Śvetaketu, grandson of Aruṇa, came to the assembly of the Pañcālas. There Pravāhaṇa Jaivali said to him, 'Young man, has your father instructed you?' 'Yes indeed, sir,' he replied.

Mantra 25

वेत्थ यदितोऽधि प्रजाः प्रयन्तीति न भगव इति वेत्थ यथा पुनरावर्तन्त३ इति न भगव इति वेत्थ पथोर्देवयानस्य पितृयाणस्य च व्यावर्तना३ इति न भगव इति ।। २ ।।

vettha yadito'dhi prajāḥ prayantīti na bhagava iti vettha yathā punarāvartanta3 iti na bhagava iti vettha pathordevayānasya pitṛyāṇasya ca vyāvartanā3 iti na bhagava iti || 2 ||

'Do you know where creatures go from here?' 'No, sir.' 'Do you know how they return again?' 'No, sir.' 'Do you know where the path of the gods (devayāna) and the path of the fathers (pitṛyāṇa) part?' 'No, sir.'

Mantra 26

वेत्थ यथासौ लोको न सम्पूर्यत३ इति न भगव इति वेत्थ यथा पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति नैव भगव इति ।। ३ ।।

vettha yathāsau loko na sampūryata3 iti na bhagava iti vettha yathā pañcamyāmāhutāvāpaḥ puruṣavacaso bhavantīti naiva bhagava iti || 3 ||

'Do you know why the yonder world is not filled?' 'No, sir.' 'Do you know how, at the fifth oblation, the waters come to be called ‘person’ (puruṣa)?' 'No indeed, sir.'

Mantra 27

अथानु किमनुशिष्ठोऽवोचथा यो हीमानि न विद्यात्कथं सोऽनुशिष्टो ब्रुवीतेति स हायस्तः पितुरर्धमेयाय तं होवाचाननुशिष्य वाव किल मा भगवानब्रवीदनु त्वाशिषमिति ।। ४ ।।

athānu kimanuśiṣṭho'vocathā yo hīmāni na vidyātkathaṃ so'nuśiṣṭo bruvīteti sa hāyastaḥ piturardhameyāya taṃ hovācānanuśiṣya vāva kila mā bhagavānabravīdanu tvāśiṣamiti || 4 ||

'Then why did you say you had been instructed? How can one who does not know these say he has been taught?' Distressed, he went to his father and said, 'Without truly teaching me, sir, you said you had instructed me.'

Mantra 28

पञ्च मा राजन्यबन्धुः प्रश्नानप्राक्षीत्तेषां नैकंचनाशकं विवक्तुमिति स होवाच यथा मा त्वं तदैतानवदो यथाहमेषां नैकंचन वेद यद्यहमिमानवेदिष्यं कथं ते नावक्ष्यमिति ।। ५ ।।

pañca mā rājanyabandhuḥ praśnānaprākṣītteṣāṃ naikaṃcanāśakaṃ vivaktumiti sa hovāca yathā mā tvaṃ tadaitānavado yathāhameṣāṃ naikaṃcana veda yadyahamimānavediṣyaṃ kathaṃ te nāvakṣyamiti || 5 ||

'That prince asked me five questions; not one of them could I answer.' The father said, 'As you have told them to me, so I too do not know even one of them. Had I known them, why would I not have told you?'

Mantra 29

स ह गौतमो राज्ञोऽर्धमेयाय तस्मै ह प्राप्तायार्हां चकार स ह प्रातः सभाग उदेयाय तं होवाच मानुषस्य भगवन्गौतम वित्तस्य वरं वृणीथा इति स होवाच तवैव राजन्मानुषं वित्तं यामेव कुमारस्यान्ते वाचमभाषथास्तामेव मे ब्रूहीति स ह कृच्छ्री बभूव ।। ६ ।।

sa ha gautamo rājño'rdhameyāya tasmai ha prāptāyārhāṃ cakāra sa ha prātaḥ sabhāga udeyāya taṃ hovāca mānuṣasya bhagavangautama vittasya varaṃ vṛṇīthā iti sa hovāca tavaiva rājanmānuṣaṃ vittaṃ yāmeva kumārasyānte vācamabhāṣathāstāmeva me brūhīti sa ha kṛcchrī babhūva || 6 ||

Then Gautama went to the king. On his arrival the king paid him due honor. In the morning, when the king appeared in the assembly, Gautama spoke. The king said, 'Sir Gautama, choose a boon of human wealth.' He replied, 'Keep human wealth to yourself, O king; tell me only that teaching which you spoke to the boy.' The king was troubled.

Mantra 30

तं ह चिरं वसेत्याज्ञापयांचकार तं होवाच यथा मा त्वं गौतमावदो यथेयं न प्राक्त्वत्तः पुरा विद्या ब्राह्मणान्गच्छति तस्मादु सर्वेषु लोकेषु क्षत्रस्यैव प्रशासनमभूदिति तस्मै होवाच ।। ७ ।।

taṃ ha ciraṃ vasetyājñāpayāṃcakāra taṃ hovāca yathā mā tvaṃ gautamāvado yatheyaṃ na prāktvattaḥ purā vidyā brāhmaṇāngacchati tasmādu sarveṣu lokeṣu kṣatrasyaiva praśāsanamabhūditi tasmai hovāca || 7 ||

The king bade him stay a long while, and then said, 'As you have told me, Gautama — since before you this knowledge never went to any Brāhmaṇa, therefore in all the worlds the teaching of it has belonged to the Kṣatriya alone.' And then he told it to him.

Mantra 31

असौ वाव लोको गौतमाग्निस्तस्यादित्य एव समिद्रश्मयो धूमोऽहरर्चिश्चन्द्रमा अङ्गारा नक्षत्राणि विस्फुलिङ्गाः ।। १ ।।

asau vāva loko gautamāgnistasyāditya eva samidraśmayo dhūmo'hararciścandramā aṅgārā nakṣatrāṇi visphuliṅgāḥ || 1 ||

That world (heaven), O Gautama, is the fire. The sun is its fuel, the rays its smoke, the day its flame, the moon its embers, and the stars its sparks.

Mantra 32

तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति तस्या अहुतेः सोमो राजा संभवति ।। २ ।।

tasminnetasminnagnau devāḥ śraddhāṃ juhvati tasyā ahuteḥ somo rājā saṃbhavati || 2 ||

In this fire the gods offer faith (śraddhā). From that oblation King Soma arises.

Mantra 33

पर्जन्यो वाव गौतमाग्निस्तस्य वायुरेव समिदभ्रं धूमो विद्युदर्चिरशनिरङ्गाराह्रादनयो विस्फुलिङ्गाः ।। १ ।।

parjanyo vāva gautamāgnistasya vāyureva samidabhraṃ dhūmo vidyudarciraśaniraṅgārāhrādanayo visphuliṅgāḥ || 1 ||

Parjanya (the rain-cloud), O Gautama, is the fire. The wind is its fuel, the cloud its smoke, the lightning its flame, the thunderbolt its embers, and the thunderings its sparks.

Mantra 34

तस्मिन्नेतस्मिन्नग्नौ देवाः सोमं राजानं जुह्वति तस्या आहुतेर्वर्षं संभवति ।। २ ।।

tasminnetasminnagnau devāḥ somaṃ rājānaṃ juhvati tasyā āhutervarṣaṃ saṃbhavati || 2 ||

In this fire the gods offer King Soma. From that oblation rain arises.

Mantra 35

पृथिवी वाव गौतमाग्निस्तस्याः संवत्सर एव समिदाकाशो धूमो रात्रिरर्चिर्दिशोऽङ्गारा अवान्तरदिशो विस्फुलिङ्गाः ।। १ ।।

pṛthivī vāva gautamāgnistasyāḥ saṃvatsara eva samidākāśo dhūmo rātrirarcirdiśo'ṅgārā avāntaradiśo visphuliṅgāḥ || 1 ||

The earth, O Gautama, is the fire. The year is its fuel, space its smoke, the night its flame, the quarters its embers, and the intermediate quarters its sparks.

Mantra 36

तस्मिन्नेतस्मिन्नग्नौ देवा वर्षं जुह्वति तस्या आहुतेरन्नं संभवति ।। २ ।।

tasminnetasminnagnau devā varṣaṃ juhvati tasyā āhuterannaṃ saṃbhavati || 2 ||

In this fire the gods offer rain. From that oblation food arises.

Mantra 37

पुरुषो वाव गौतमाग्निस्तस्य वागेव समित्प्राणो धूमो जिह्वार्चिश्चक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गाः ।। १ ।।

puruṣo vāva gautamāgnistasya vāgeva samitprāṇo dhūmo jihvārciścakṣuraṅgārāḥ śrotraṃ visphuliṅgāḥ || 1 ||

Man (puruṣa), O Gautama, is the fire. Speech is its fuel, the breath its smoke, the tongue its flame, the eye its embers, and the ear its sparks.

Mantra 38

तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति तस्या आहुते रेतः सम्भवति ।। २ ।।

tasminnetasminnagnau devā annaṃ juhvati tasyā āhute retaḥ sambhavati || 2 ||

In this fire the gods offer food. From that oblation semen arises.

Mantra 39

योषा वाव गौतमाग्निस्तस्या उपस्थ एव समिद्यदुपमन्त्रयते स धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गाः ।। १ ।।

yoṣā vāva gautamāgnistasyā upastha eva samidyadupamantrayate sa dhūmo yonirarciryadantaḥ karoti te'ṅgārā abhinandā visphuliṅgāḥ || 1 ||

Woman, O Gautama, is the fire. Her lap is the fuel, the invitation the smoke, the womb the flame, what is done within the embers, and the pleasures the sparks.

Mantra 40

तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति तस्या आहुतेर्गर्भः संभवति ।। २ ।।

tasminnetasminnagnau devā reto juhvati tasyā āhutergarbhaḥ saṃbhavati || 2 ||

In this fire the gods offer semen. From that oblation the fetus arises.

Mantra 41

इति तु पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति स उल्बावृतो गर्भो दश वा नव वा मासानन्तः शयित्वा यावद्वाथ जायते ।। १ ।।

iti tu pañcamyāmāhutāvāpaḥ puruṣavacaso bhavantīti sa ulbāvṛto garbho daśa vā nava vā māsānantaḥ śayitvā yāvadvātha jāyate || 1 ||

Thus, at the fifth oblation, the waters come to be called 'person.' That fetus, wrapped in the membrane, having lain within for ten or nine months, or thereabouts, is then born.

Mantra 42

स जातो यावदायुषं जीवति तं प्रेतं दिष्टमितोऽग्नय एव हरन्ति यत एवेतो यतः संभूतो भवति ।। २ ।।

sa jāto yāvadāyuṣaṃ jīvati taṃ pretaṃ diṣṭamito'gnaya eva haranti yata eveto yataḥ saṃbhūto bhavati || 2 ||

Being born, he lives out his allotted span. When he has died, deceased, they carry him to the fire itself — from which he came, from which he had arisen.

Mantra 43

तद्य इत्थं विदुः। ये चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽर्चिषमभिसंभवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासांस्तान् ।। १ ।।

tadya itthaṃ viduḥ| ye ceme'raṇye śraddhā tapa ityupāsate te'rciṣamabhisaṃbhavantyarciṣo'harahna āpūryamāṇapakṣamāpūryamāṇapakṣādyānṣaḍudaṅṅeti māsāṃstān || 1 ||

Those who know this, and those who in the forest worship faith as austerity (śraddhā as tapas) — they pass into the flame; from the flame into the day, from the day into the bright fortnight, from the bright fortnight into the six months during which the sun moves northward.

Mantra 44

मासेभ्यः संवत्सरं संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत्पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवयानः पन्था इति ।। २ ।।

māsebhyaḥ saṃvatsaraṃ saṃvatsarādādityamādityāccandramasaṃ candramaso vidyutaṃ tatpuruṣo'mānavaḥ sa enānbrahma gamayatyeṣa devayānaḥ panthā iti || 2 ||

From the months into the year, from the year into the sun, from the sun into the moon, from the moon into the lightning. There a non-human person leads them to Brahman. This is the path of the gods (devayāna).

Mantra 45

अथ य इमे ग्राम इष्टापूर्ते दत्तमित्युपासते ते धूममभिसंभवन्ति धूमाद्रात्रिं रात्रेरपरपक्षमपरपक्षाद्यान्षड्दक्षिणैति मासांस्तान्नैते संवत्सरमभिप्राप्नुवन्ति ।। ३ ।।

atha ya ime grāma iṣṭāpūrte dattamityupāsate te dhūmamabhisaṃbhavanti dhūmādrātriṃ rātreraparapakṣamaparapakṣādyānṣaḍdakṣiṇaiti māsāṃstānnaite saṃvatsaramabhiprāpnuvanti || 3 ||

But those who in the village regard sacrifice, works of public utility, and charity (iṣṭāpūrta, dāna) as their worship — they pass into the smoke; from the smoke into the night, from the night into the dark fortnight, from the dark fortnight into the six months during which the sun moves southward. These do not reach the year.

Mantra 46

मासेभ्यः पितृलोकं पितृलोकादाकाशमाकाशाच्चन्द्रमसमेष सोमो राजा तद्देवानामन्नं तं देवा भक्षयन्ति ।। ४ ।।

māsebhyaḥ pitṛlokaṃ pitṛlokādākāśamākāśāccandramasameṣa somo rājā taddevānāmannaṃ taṃ devā bhakṣayanti || 4 ||

From the months into the world of the fathers, from the world of the fathers into space, from space into the moon. This is King Soma; that is the food of the gods, and the gods eat it.

Mantra 47

तस्मिन्यवात्सम्पातमुषित्वाथैतमेवाध्वानं पुनर्निवर्तन्ते यथेतमाकाशमाकाशाद्वायुं वायुर्भूत्वा धूमो भवति धूमो भूत्वाभ्रं भवति ।। ५ ।।

tasminyavātsampātamuṣitvāthaitamevādhvānaṃ punarnivartante yathetamākāśamākāśādvāyuṃ vāyurbhūtvā dhūmo bhavati dhūmo bhūtvābhraṃ bhavati || 5 ||

Having dwelt there as long as a residue (of merit) remains, they return again by the same way they came — back to space, from space to air; becoming air, they become smoke; becoming smoke, they become mist.

Mantra 48

अभ्रं भूत्वा मेघो भवति मेघो भूत्वा प्रवर्षति त इह व्रीहियवा ओषधिवनस्पतयस्तिलमाषा इति जायन्तेऽतो वै खलु दुर्निष्प्रपतरं यो यो ह्यन्नमत्ति यो रेतः सिञ्चति तद्भूय एव भवति ।। ६ ।।

abhraṃ bhūtvā megho bhavati megho bhūtvā pravarṣati ta iha vrīhiyavā oṣadhivanaspatayastilamāṣā iti jāyante'to vai khalu durniṣprapataraṃ yo yo hyannamatti yo retaḥ siñcati tadbhūya eva bhavati || 6 ||

Becoming mist, they become cloud; becoming cloud, they rain down. They are born here as rice and barley, herbs and trees, sesamum and beans. To escape from this is very hard indeed; for whoever eats the food and sows the seed, into that he becomes once more.

Mantra 49

तद्य इह रमणीयचरणा अभ्याशो ह यत्ते रमणीयां योनिमापद्येरन्ब्राह्मणयोनिं वा क्षत्रिययोनिं वा वैश्ययोनिं वाथ य इह कपूयचरणा अभ्याशो ह यत्ते कपूयां योनिमापद्येरञ्श्वयोनिं वा सूकरयोनिं वा चण्डालयोनिं वा ।। ७ ।।

tadya iha ramaṇīyacaraṇā abhyāśo ha yatte ramaṇīyāṃ yonimāpadyeranbrāhmaṇayoniṃ vā kṣatriyayoniṃ vā vaiśyayoniṃ vātha ya iha kapūyacaraṇā abhyāśo ha yatte kapūyāṃ yonimāpadyerañśvayoniṃ vā sūkarayoniṃ vā caṇḍālayoniṃ vā || 7 ||

Those whose conduct here has been pleasant may attain a pleasant womb — the womb of a Brāhmaṇa, a Kṣatriya, or a Vaiśya. But those whose conduct here has been foul may attain a foul womb — the womb of a dog, a pig, or an outcaste.

Mantra 50

अथैतयोः पथोर्न कतरेणचन तानीमानि क्षुद्राण्यसकृदावर्तीनि भूतानि भवन्ति जायस्व म्रियस्वेत्येतत्तृतीयंस्थानं तेनासौ लोको न सम्पूर्यते तस्माज्जुगुप्सेत तदेष श्लोकः ।। ८ ।।

athaitayoḥ pathorna katareṇacana tānīmāni kṣudrāṇyasakṛdāvartīni bhūtāni bhavanti jāyasva mriyasvetyetattṛtīyaṃsthānaṃ tenāsau loko na sampūryate tasmājjugupseta tadeṣa ślokaḥ || 8 ||

But by neither of these two paths do those tiny creatures go, ever recurring, of whom it is said, 'Be born and die.' This is the third state. Thereby the yonder world is not filled. Therefore let one guard against it. On this there is a verse:

Mantra 51

स्तेनो हिरण्यस्य सुरां पिबंश्च गुरोस्तल्पमावसन्ब्रह्महा चैते पतन्ति चत्वारः पञ्चमश्चाचरंस्तैरिति ।। ९ ।।

steno hiraṇyasya surāṃ pibaṃśca gurostalpamāvasanbrahmahā caite patanti catvāraḥ pañcamaścācaraṃstairiti || 9 ||

The stealer of gold, the drinker of liquor, the violator of the teacher's bed, and the slayer of a Brāhmaṇa — these four fall, and the fifth is he who consorts with them.

Mantra 52

अथ ह य एतानेवं पञ्चाग्नीन्वेद न सह तैरप्याचरन्पाप्मना लिप्यते शुद्धः पूतः पुण्यलोको भवति य एवं वेद य एवं वेद ।। १० ।।

atha ha ya etānevaṃ pañcāgnīnveda na saha tairapyācaranpāpmanā lipyate śuddhaḥ pūtaḥ puṇyaloko bhavati ya evaṃ veda ya evaṃ veda || 10 ||

But he who knows the five fires thus — even if he associates with such people — is not tainted by evil. He who knows this becomes pure, cleansed, and of the world of merit — he who knows this, he who knows this.

Mantra 53

प्राचीनशाल औपमन्यवः सत्ययज्ञः पौलुषिरिन्द्रद्युम्नो भाल्लवेयो जनः शार्कराक्ष्यो बुडिल आश्वतराश्विस्ते हैते महाशाला महाश्रोत्रियाः समेत्य मीमांसां चक्रुः को न आत्मा किं ब्रह्मेति ।। १ ।।

prācīnaśāla aupamanyavaḥ satyayajñaḥ pauluṣirindradyumno bhāllaveyo janaḥ śārkarākṣyo buḍila āśvatarāśviste haite mahāśālā mahāśrotriyāḥ sametya mīmāṃsāṃ cakruḥ ko na ātmā kiṃ brahmeti || 1 ||

Prācīnaśāla Aupamanyava, Satyayajña Pauluṣi, Indradyumna Bhāllaveya, Jana Śārkarākṣya, and Buḍila Āśvatarāśvi — these great householders, deeply learned in the Veda, came together and deliberated: 'What is our Self? What is Brahman?'

Mantra 54

ते ह सम्पादयांचक्रुरुद्दालको वै भगवन्तोऽयमारुणिः सम्प्रतीममात्मानं वैश्वानरमध्येति तं हन्ताभ्यागच्छामेति तं हाभ्याजग्मुः ।। २ ।।

te ha sampādayāṃcakruruddālako vai bhagavanto'yamāruṇiḥ sampratīmamātmānaṃ vaiśvānaramadhyeti taṃ hantābhyāgacchāmeti taṃ hābhyājagmuḥ || 2 ||

They concluded, 'Sirs, this Uddālaka Āruṇi at present studies this very Self, Vaiśvānara. Come, let us go to him.' So they went to him.

Mantra 55

स ह सम्पादयांचकार प्रक्ष्यन्ति मामिमे महाशाला महाश्रोत्रियास्तेभ्यो न सर्वमिव प्रतिपत्स्ये हन्ताहमन्यमभ्यनुशासानीति ।। ३ ।।

sa ha sampādayāṃcakāra prakṣyanti māmime mahāśālā mahāśrotriyāstebhyo na sarvamiva pratipatsye hantāhamanyamabhyanuśāsānīti || 3 ||

He (Uddālaka) reflected, 'These great learned householders will question me; I may not be able to tell them everything. Let me direct them to another.'

Mantra 56

तान्होवाचाश्वपतिर्वै भगवन्तोऽयं कैकेयः सम्प्रतीममात्मानं वैश्वानरमध्येति तंहन्ताभ्यागच्छामेति तंहाभ्याजग्मुः ।। ४ ।।

tānhovācāśvapatirvai bhagavanto'yaṃ kaikeyaḥ sampratīmamātmānaṃ vaiśvānaramadhyeti taṃhantābhyāgacchāmeti taṃhābhyājagmuḥ || 4 ||

He said to them, 'Sirs, this Aśvapati Kaikeya at present studies this very Self, Vaiśvānara. Come, let us go to him.' So they went to him.

Mantra 57

तेभ्यो ह प्राप्तेभ्यः पृथगर्हाणि कारयांचकार स ह प्रातः संजिहान उवाच न मे स्तेनो जनपदे न कर्दर्यो न मद्यपो नानाहिताग्निर्नाविद्वान्न स्वैरी स्वैरिणी कुतो यक्ष्यमाणो वै भगवन्तोऽहमस्मि यावदेकैकस्मा ऋत्विजे धनं दास्यामि तावद्भगवद्भ्यो दास्यामि वसन्तु भगवन्त इति ।। ५ ।।

tebhyo ha prāptebhyaḥ pṛthagarhāṇi kārayāṃcakāra sa ha prātaḥ saṃjihāna uvāca na me steno janapade na kardaryo na madyapo nānāhitāgnirnāvidvānna svairī svairiṇī kuto yakṣyamāṇo vai bhagavanto'hamasmi yāvadekaikasmā ṛtvije dhanaṃ dāsyāmi tāvadbhagavadbhyo dāsyāmi vasantu bhagavanta iti || 5 ||

When they had arrived, he had separate honors prepared for each. Rising in the morning, he said, 'In my realm there is no thief, no miser, no drunkard, none without a sacred fire, no ignorant man, no adulterer, still less an adulteress. I am about to perform a sacrifice, sirs; as much wealth as I give to each priest, so much shall I give to you. Please stay, sirs.'

Mantra 58

ते होचुर्येन हैवार्थेन पुरुषश्चरेत्तंहैव वदेदात्मानमेवेमं वैश्वानरं सम्प्रत्यध्येषि तमेव नो ब्रूहीति ।। ६ ।।

te hocuryena haivārthena puruṣaścarettaṃhaiva vadedātmānamevemaṃ vaiśvānaraṃ sampratyadhyeṣi tameva no brūhīti || 6 ||

They said, 'With whatever purpose a man comes, of that very thing one should speak to him. You now know this Self, Vaiśvānara; teach us that very one.'

Mantra 59

तान्होवाच प्रातर्वः प्रतिवक्तास्मीति ते ह समित्पाणयः पूर्वाह्णे प्रतिचक्रमिरे तान्हानुपनीयैवैतदुवाच ।। ७ ।।

tānhovāca prātarvaḥ prativaktāsmīti te ha samitpāṇayaḥ pūrvāhṇe praticakramire tānhānupanīyaivaitaduvāca || 7 ||

He said to them, 'Tomorrow morning I shall give you my answer.' So, fuel in hand (as pupils), they approached him in the morning. Without formally initiating them, he spoke thus:

Mantra 60

औपमन्यव कं त्वमात्मानमुपास्स इति दिवमेव भगवो राजन्निति होवाचैष वै सुतेजा आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव सुतं प्रसुतमासुतं कुले दृश्यते ।। १ ।।

aupamanyava kaṃ tvamātmānamupāssa iti divameva bhagavo rājanniti hovācaiṣa vai sutejā ātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttava sutaṃ prasutamāsutaṃ kule dṛśyate || 1 ||

'Aupamanyava, what do you meditate on as the Self?' 'Heaven alone, revered king,' he said. He replied, 'This that you meditate on as the Self is the resplendent (sutejas) Vaiśvānara Self. Therefore in your family soma is seen pressed, well-pressed, and further-pressed.'

Mantra 61

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते मूधा त्वेष आत्मन इति होवाच मूर्धा ते व्यपतिष्यद्यन्मां नागमिष्य इति ।। २ ।।

atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste mūdhā tveṣa ātmana iti hovāca mūrdhā te vyapatiṣyadyanmāṃ nāgamiṣya iti || 2 ||

'You eat food and see what is dear; he who meditates on this Vaiśvānara Self eats food, sees what is dear, and there is the splendor of sacred knowledge in his family. But this is only the head of the Self,' he said; 'your head would have fallen had you not come to me.'

Mantra 62

अथ होवाच सत्ययज्ञं पौलुषिं प्राचीनयोग्य कं त्वमात्मानमुपास्स इत्यादित्यमेव भगवो राजन्निति होवाचैष वै विश्वरूप आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव बहु विश्वरूपं कुले दृश्यते ।। १ ।।

atha hovāca satyayajñaṃ pauluṣiṃ prācīnayogya kaṃ tvamātmānamupāssa ityādityameva bhagavo rājanniti hovācaiṣa vai viśvarūpa ātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttava bahu viśvarūpaṃ kule dṛśyate || 1 ||

Then he said to Satyayajña Pauluṣi, 'Prācīnayogya, what do you meditate on as the Self?' 'The sun alone, revered king,' he said. He replied, 'This that you meditate on as the Self is the manifold-formed (viśvarūpa) Vaiśvānara Self. Therefore much of manifold form is seen in your family.'

Mantra 63

प्रवृत्तोऽश्वतरीरथो दासीनिष्कोऽत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते चक्षुषेतदात्मन इति होवाचान्धोऽभविष्यो यन्मां नागमिष्य इति ।। २ ।।

pravṛtto'śvatarīratho dāsīniṣko'tsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste cakṣuṣetadātmana iti hovācāndho'bhaviṣyo yanmāṃ nāgamiṣya iti || 2 ||

'A mule-drawn chariot is in motion, and there are maidservants and gold ornaments; you eat food and see what is dear; he who meditates on this Vaiśvānara Self has the splendor of sacred knowledge in his family. But this is only the eye of the Self,' he said; 'you would have gone blind had you not come to me.'

Mantra 64

अथ होवाचेन्द्रद्युम्नं भाल्लवेयं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इति वायुमेव भगवो राजन्निति होवाचैष वै पृथग्वर्त्मात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वां पृथग्बलय आयन्ति पृथग्रथश्रेणयोऽनुयन्ति ।। १ ।।

atha hovācendradyumnaṃ bhāllaveyaṃ vaiyāghrapadya kaṃ tvamātmānamupāssa iti vāyumeva bhagavo rājanniti hovācaiṣa vai pṛthagvartmātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttvāṃ pṛthagbalaya āyanti pṛthagrathaśreṇayo'nuyanti || 1 ||

Then he said to Indradyumna Bhāllaveya, 'Vaiyāghrapadya, what do you meditate on as the Self?' 'The wind alone, revered king,' he said. He replied, 'This is the diverse-pathed (pṛthagvartman) Vaiśvānara Self. Therefore diverse tributes come to you, and diverse rows of chariots follow you.'

Mantra 65

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते प्राणस्त्वेष आत्मन इति होवाच प्राणस्त उदक्रमिष्यद्यन्मां नागमिष्य इति ।। २ ।।

atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste prāṇastveṣa ātmana iti hovāca prāṇasta udakramiṣyadyanmāṃ nāgamiṣya iti || 2 ||

'You eat food and see what is dear; he who meditates on this Vaiśvānara Self has the splendor of sacred knowledge in his family. But this is only the breath of the Self,' he said; 'your breath would have departed had you not come to me.'

Mantra 66

अथ होवाच जनंशार्कराक्ष्य कं त्वमात्मानमुपास्स इत्याकाशमेव भगवो राजन्निति होवाचैष वै बहुल आत्मा वैश्वानरो यं त्वमात्मानमुपस्से तस्मात्त्वं बहुलोऽसि प्रजया च धनेन च ।। १ ।।

atha hovāca janaṃśārkarākṣya kaṃ tvamātmānamupāssa ityākāśameva bhagavo rājanniti hovācaiṣa vai bahula ātmā vaiśvānaro yaṃ tvamātmānamupasse tasmāttvaṃ bahulo'si prajayā ca dhanena ca || 1 ||

Then he said to Jana Śārkarākṣya, 'What do you meditate on as the Self?' 'Space alone, revered king,' he said. He replied, 'This is the abundant (bahula) Vaiśvānara Self. Therefore you are abundant in offspring and wealth.'

Mantra 67

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते संदेहस्त्वेष आत्मन इति होवाच संदेहस्ते व्यशीर्यद्यन्मां नागमिष्य इति ।। २ ।।

atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste saṃdehastveṣa ātmana iti hovāca saṃdehaste vyaśīryadyanmāṃ nāgamiṣya iti || 2 ||

'You eat food and see what is dear; he who meditates on this Vaiśvānara Self has the splendor of sacred knowledge in his family. But this is only the trunk (saṃdeha) of the Self,' he said; 'your trunk would have crumbled had you not come to me.'

Mantra 68

अथ होवाच बुडिलमाश्वतराश्विं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इत्यप एव भगवो राजन्निति होवाचैष वै रयिरात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वंरयिमान्पुष्टिमानसि ।। १ ।।

atha hovāca buḍilamāśvatarāśviṃ vaiyāghrapadya kaṃ tvamātmānamupāssa ityapa eva bhagavo rājanniti hovācaiṣa vai rayirātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttvaṃrayimānpuṣṭimānasi || 1 ||

Then he said to Buḍila Āśvatarāśvi, 'Vaiyāghrapadya, what do you meditate on as the Self?' 'Water alone, revered king,' he said. He replied, 'This is the wealth (rayi) Vaiśvānara Self. Therefore you are rich and well-nourished.'

Mantra 69

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते बस्तिस्त्वेष आत्मन इति होवाच बस्तिस्ते व्यभेत्स्यद्यन्मां नागमिष्य इति ।। २ ।।

atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste bastistveṣa ātmana iti hovāca bastiste vyabhetsyadyanmāṃ nāgamiṣya iti || 2 ||

'You eat food and see what is dear; he who meditates on this Vaiśvānara Self has the splendor of sacred knowledge in his family. But this is only the bladder (basti) of the Self,' he said; 'your bladder would have burst had you not come to me.'

Mantra 70

अथ होवाचोद्दालकमारुणिं गौतम कं त्वमात्मानमुपस्स इति पृथिवीमेव भगवो राजन्निति होवाचैष वै प्रतिष्ठात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वं प्रतिष्ठितोऽसि प्रजया च पशुभिश्च ।। १ ।।

atha hovācoddālakamāruṇiṃ gautama kaṃ tvamātmānamupassa iti pṛthivīmeva bhagavo rājanniti hovācaiṣa vai pratiṣṭhātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttvaṃ pratiṣṭhito'si prajayā ca paśubhiśca || 1 ||

Then he said to Uddālaka Āruṇi, 'Gautama, what do you meditate on as the Self?' 'The earth alone, revered king,' he said. He replied, 'This is the support (pratiṣṭhā) Vaiśvānara Self. Therefore you are established with offspring and cattle.'

Mantra 71

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते पादौ त्वेतावात्मन इति होवाच पादौ ते व्यम्लास्येतां यन्मां नागमिष्य इति ।। २ ।।

atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste pādau tvetāvātmana iti hovāca pādau te vyamlāsyetāṃ yanmāṃ nāgamiṣya iti || 2 ||

'You eat food and see what is dear; he who meditates on this Vaiśvānara Self has the splendor of sacred knowledge in his family. But these are only the two feet of the Self,' he said; 'your feet would have withered had you not come to me.'

Mantra 72

तान्होवाचैते वै खलु यूयं पृथगिवेममात्मानं वैश्वानरं विद्वांसोऽन्नमत्थ यस्त्वेतमेवं प्रादेशमात्रमभिविमानमात्मानं वैश्वानरमुपास्ते स सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मस्वन्नमत्ति ।। १ ।।

tānhovācaite vai khalu yūyaṃ pṛthagivemamātmānaṃ vaiśvānaraṃ vidvāṃso'nnamattha yastvetamevaṃ prādeśamātramabhivimānamātmānaṃ vaiśvānaramupāste sa sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasvannamatti || 1 ||

Then he said to them all, 'Indeed you eat food knowing this Vaiśvānara Self as though it were divided, each taking a part. But he who meditates on this Vaiśvānara Self as the measure of a span (prādeśamātra) and yet immeasurable (abhivimāna) — he eats food in all worlds, in all beings, in all selves.'

Mantra 73

तस्य ह वा एतस्यात्मनो वैश्वानरस्य मूर्धैव सुतेजाश्चक्षुर्विश्वरूपः प्राणः पृथग्वर्त्मात्मा संदेहो बहुलो बस्तिरेव रयिः पृथिव्येव पादावुर एव वेदिर्लोमानि बर्हिर्हृदयं गार्हपत्यो मनोऽन्वाहार्यपचन आस्यमाहवनीयः ।। २ ।।

tasya ha vā etasyātmano vaiśvānarasya mūrdhaiva sutejāścakṣurviśvarūpaḥ prāṇaḥ pṛthagvartmātmā saṃdeho bahulo bastireva rayiḥ pṛthivyeva pādāvura eva vedirlomāni barhirhṛdayaṃ gārhapatyo mano'nvāhāryapacana āsyamāhavanīyaḥ || 2 ||

Of this Vaiśvānara Self: the resplendent is the head, the manifold-formed the eye, the diverse-pathed breath the vital breath, the abundant the trunk, wealth itself the bladder, the earth the two feet, the chest the sacrificial altar, the body-hairs the sacred grass, the heart the Gārhapatya fire, the mind the Anvāhāryapacana (southern) fire, and the mouth the Āhavanīya fire.

Mantra 74

तद्यद्भक्तं प्रथममागच्छेत्तद्धोमीयं स यां प्रथमामाहुतिं जुहुयात्तां जुहुयात्प्राणाय स्वाहेति प्राणस्तृप्यति ।। १ ।।

tadyadbhaktaṃ prathamamāgacchettaddhomīyaṃ sa yāṃ prathamāmāhutiṃ juhuyāttāṃ juhuyātprāṇāya svāheti prāṇastṛpyati || 1 ||

Therefore, whatever food comes first is fit for oblation. The first oblation he offers, let him offer with 'To prāṇa, svāhā.' Then prāṇa is satisfied.

Mantra 75

प्राणे तृप्यति चक्षुस्तृप्यति चक्षुषि तृप्यत्यादित्यस्तृप्यत्यादित्ये तृप्यति द्यौस्तृप्यति दिवि तृप्यन्त्यां यत्किंच द्यौश्चादित्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ।। २ ।।

prāṇe tṛpyati cakṣustṛpyati cakṣuṣi tṛpyatyādityastṛpyatyāditye tṛpyati dyaustṛpyati divi tṛpyantyāṃ yatkiṃca dyauścādityaścādhitiṣṭhatastattṛpyati tasyānutṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti || 2 ||

When prāṇa is satisfied, the eye is satisfied; when the eye is satisfied, the sun; when the sun, heaven; and when heaven is satisfied, whatever heaven and sun rule over is satisfied. In accordance with that satisfaction, he himself is satisfied with offspring, cattle, food, radiance, and the splendor of sacred knowledge.

Mantra 76

अथ यां द्वितीयां जुहुयात्तां जुहुयाद्व्यानाय स्वाहेति व्यानस्तृप्यति ।। १ ।।

atha yāṃ dvitīyāṃ juhuyāttāṃ juhuyādvyānāya svāheti vyānastṛpyati || 1 ||

The second oblation he offers, let him offer with 'To vyāna, svāhā.' Then vyāna is satisfied.

Mantra 77

व्याने तृप्यति श्रोत्रं तृप्यति श्रोत्रे तृप्यति चन्द्रमास्तृप्यति चन्द्रमसि तृप्यति दिशस्तृप्यन्ति दिक्षु तृप्यन्तीषु यत्किंच दिशश्च चन्द्रमाश्चाधितिष्ठन्ति तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ।। २ ।।

vyāne tṛpyati śrotraṃ tṛpyati śrotre tṛpyati candramāstṛpyati candramasi tṛpyati diśastṛpyanti dikṣu tṛpyantīṣu yatkiṃca diśaśca candramāścādhitiṣṭhanti tattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti || 2 ||

When vyāna is satisfied, the ear is satisfied; when the ear, the moon; when the moon, the quarters; and when the quarters are satisfied, whatever the quarters and the moon rule over is satisfied. In accordance with that satisfaction, he himself is satisfied with offspring, cattle, food, radiance, and the splendor of sacred knowledge.

Mantra 78

अथ यां तृतीयां जुहुयात्तां जुहुयादपानाय स्वाहेत्यपानस्तृप्यति ।। १ ।।

atha yāṃ tṛtīyāṃ juhuyāttāṃ juhuyādapānāya svāhetyapānastṛpyati || 1 ||

The third oblation he offers, let him offer with 'To apāna, svāhā.' Then apāna is satisfied.

Mantra 79

अपाने तृप्यति वाक्तृप्यति वाचि तृप्यन्त्यामग्निस्तृप्यत्यग्नौ तृप्यति पृथिवी तृप्यति पृथिव्यां तृप्यन्त्यां यत्किंच पृथिवी चाग्निश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ।। २ ।।

apāne tṛpyati vāktṛpyati vāci tṛpyantyāmagnistṛpyatyagnau tṛpyati pṛthivī tṛpyati pṛthivyāṃ tṛpyantyāṃ yatkiṃca pṛthivī cāgniścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti || 2 ||

When apāna is satisfied, speech is satisfied; when speech, fire; when fire, the earth; and when the earth is satisfied, whatever the earth and fire rule over is satisfied. In accordance with that satisfaction, he himself is satisfied with offspring, cattle, food, radiance, and the splendor of sacred knowledge.

Mantra 80

अथ यां चतुर्थीं जुहुयात्तां जुहुयात्समानाय स्वाहेति समानस्तृप्यति ।। १ ।।

atha yāṃ caturthīṃ juhuyāttāṃ juhuyātsamānāya svāheti samānastṛpyati || 1 ||

The fourth oblation he offers, let him offer with 'To samāna, svāhā.' Then samāna is satisfied.

Mantra 81

समाने तृप्यति मनस्तृप्यति मनसि तृप्यति पर्जन्यस्तृप्यति पर्जन्ये तृप्यति विद्युत्तृप्यति विद्युति तृप्यन्त्यां यत्किंच विद्युच्च पर्जन्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ।। २ ।।

samāne tṛpyati manastṛpyati manasi tṛpyati parjanyastṛpyati parjanye tṛpyati vidyuttṛpyati vidyuti tṛpyantyāṃ yatkiṃca vidyucca parjanyaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti || 2 ||

When samāna is satisfied, the mind is satisfied; when the mind, the rain-cloud (Parjanya); when the rain-cloud, the lightning; and when the lightning is satisfied, whatever the lightning and the rain-cloud rule over is satisfied. In accordance with that satisfaction, he himself is satisfied with offspring, cattle, food, radiance, and the splendor of sacred knowledge.

Mantra 82

अथ यां पञ्चमीं जुहुयात्तां जुहुयादुदानाय स्वाहेत्युदानस्तृप्यति ।। १ ।।

atha yāṃ pañcamīṃ juhuyāttāṃ juhuyādudānāya svāhetyudānastṛpyati || 1 ||

The fifth oblation he offers, let him offer with 'To udāna, svāhā.' Then udāna is satisfied.

Mantra 83

उदाने तृप्यति त्वक्तृप्यति त्वचि तृप्यन्त्यां वायुस्तृप्यति वायौ तृप्यत्याकाशस्तृप्यत्याकाशे तृप्यति यत्किंच वायुश्चाकाशश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेन ।। २ ।।

udāne tṛpyati tvaktṛpyati tvaci tṛpyantyāṃ vāyustṛpyati vāyau tṛpyatyākāśastṛpyatyākāśe tṛpyati yatkiṃca vāyuścākāśaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcasena || 2 ||

When udāna is satisfied, the skin is satisfied; when the skin, the wind; when the wind, space; and when space is satisfied, whatever the wind and space rule over is satisfied. In accordance with that satisfaction, he himself is satisfied with offspring, cattle, food, radiance, and the splendor of sacred knowledge.

Mantra 84

स य इदमविद्वाग्निहोत्रं जुहोति यथाङ्गारानपोह्य भस्मनि जुहुयात्तादृक्तत्स्यात् ।। १ ।।

sa ya idamavidvāgnihotraṃ juhoti yathāṅgārānapohya bhasmani juhuyāttādṛktatsyāt || 1 ||

He who offers the agnihotra without knowing this — it is as though he removed the live coals and offered upon the ashes; such is his result.

Mantra 85

अथ य एतदेवं विद्वानग्निहोत्रं जुहोति तस्य सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मसु हुतं भवति ।। २ ।।

atha ya etadevaṃ vidvānagnihotraṃ juhoti tasya sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasu hutaṃ bhavati || 2 ||

But he who offers the agnihotra knowing this — his oblation is offered in all worlds, in all beings, in all selves.

Mantra 86

तद्यथेषीकातूलमग्नौ प्रोतं प्रदूयेतैवंहास्य सर्वे पाप्मानः प्रदूयन्ते य एतदेवं विद्वानग्निहोत्रं जुहोति ।। ३ ।।

tadyatheṣīkātūlamagnau protaṃ pradūyetaivaṃhāsya sarve pāpmānaḥ pradūyante ya etadevaṃ vidvānagnihotraṃ juhoti || 3 ||

Just as the tuft of a reed placed in fire is burnt up, so are all the sins of him burnt up who, knowing this, offers the agnihotra.

Mantra 87

तस्मादु हैवंविद्यद्यपि चण्डालायोच्छिष्टं प्रयच्छेदात्मनि हैवास्य तद्वैश्वानरे हुतं स्यादिति तदेष श्लोकः ।। ४ ।।

tasmādu haivaṃvidyadyapi caṇḍālāyocchiṣṭaṃ prayacchedātmani haivāsya tadvaiśvānare hutaṃ syāditi tadeṣa ślokaḥ || 4 ||

Therefore, even if such a knower gives his leavings to an outcaste, that too is offered in his very Vaiśvānara Self. On this there is a verse:

Mantra 88

यथेह क्षुधिता बाला मातरं पर्युपासत एवं सर्वाणि भूतान्यग्निहोत्रमुपासत इत्यग्निहोत्रमुपासत इति ।। ५ ।।

yatheha kṣudhitā bālā mātaraṃ paryupāsata evaṃ sarvāṇi bhūtānyagnihotramupāsata ityagnihotramupāsata iti || 5 ||

As here hungry children sit around their mother, so do all beings sit waiting upon the agnihotra, waiting upon the agnihotra.

Mantra 1

श्वेतकेतुर्हारुणेय आस तं ह पितोवाच श्वेतकेतो वस ब्रह्मचर्यं न वै सोम्यास्मत्कुलीनोऽननूच्य ब्रह्मबन्धुरिव भवतीति ।। १ ।।

śvetaketurhāruṇeya āsa taṃ ha pitovāca śvetaketo vasa brahmacaryaṃ na vai somyāsmatkulīno'nanūcya brahmabandhuriva bhavatīti || 1 ||

There was Svetaketu, the grandson of Aruna. One day his father said to him: Svetaketu, go and live the life of a student of sacred knowledge. There is no one in our family, my dear, who has not studied and is a brahmin by birth alone.

Mantra 2

स ह द्वादशवर्ष उपेत्य चतुर्विंशतिवर्षः सर्वान्वेदानधीत्य महामना अनूचानमानी स्तब्ध एयाय तंह पितोवाच ।। २ ।।

sa ha dvādaśavarṣa upetya caturviṃśativarṣaḥ sarvānvedānadhītya mahāmanā anūcānamānī stabdha eyāya taṃha pitovāca || 2 ||

So he went away as a student at the age of twelve, and having studied all the Vedas, he returned at the age of twenty-four, conceited, thinking himself learned, and arrogant. Seeing this, his father said to him:

Mantra 3

श्वेतकेतो यन्नु सोम्येदं महामना अनूचानमानी स्तब्धोऽस्युत तमादेशमप्राक्ष्यः येनाश्रुतं श्रुतं भवत्यमतं मतमविज्ञातं विज्ञातमिति कथं नु भगवः स आदेशो भवतीति ।। ३ ।।

śvetaketo yannu somyedaṃ mahāmanā anūcānamānī stabdho'syuta tamādeśamaprākṣyaḥ yenāśrutaṃ śrutaṃ bhavatyamataṃ matamavijñātaṃ vijñātamiti kathaṃ nu bhagavaḥ sa ādeśo bhavatīti || 3 ||

Svetaketu, since you are now so conceited, think yourself learned, and are so arrogant, did you also ask for that instruction by which the unheard becomes heard, the unthought becomes thought, and the unknown becomes known? How, venerable sir, is that instruction?

Mantra 4

यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातं स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम् ।। ४ ।।

yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātaṃ syādvācārambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyam || 4 ||

Just as, my dear, by a single lump of clay all that is made of clay may be known — the modification being only a name that arises from speech, while the truth is that it is just clay —

Mantra 5

यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातं स्याद्वाचारम्भणं विकारो नामधेयं लोहमित्येव सत्यम् ।। ५ ।।

yathā somyaikena lohamaṇinā sarvaṃ lohamayaṃ vijñātaṃ syādvācārambhaṇaṃ vikāro nāmadheyaṃ lohamityeva satyam || 5 ||

just as, my dear, by a single nugget of gold all that is made of gold may be known — the modification being only a name that arises from speech, while the truth is that it is just gold —

Mantra 6

यथा सोम्यैकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञातं स्याद्वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यमेवंसोम्य स आदेशो भवतीति ।। ६ ।।

yathā somyaikena nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātaṃ syādvācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasamityeva satyamevaṃsomya sa ādeśo bhavatīti || 6 ||

just as, my dear, by a single nail-parer all that is made of iron may be known — the modification being only a name that arises from speech, while the truth is that it is just iron — such, my dear, is that instruction.

Mantra 7

न वै नूनं भगवन्तस्त एतदवेदिषुर्यद्ध्येतदवेदिष्यन्कथं मे नावक्ष्यन्निति भगवांस्त्वेव मे तद्ब्रवीत्विति तथा सोम्येति होवाच ।। ७ ।।

na vai nūnaṃ bhagavantasta etadavediṣuryaddhyetadavediṣyankathaṃ me nāvakṣyanniti bhagavāṃstveva me tadbravītviti tathā somyeti hovāca || 7 ||

Surely those venerable teachers did not know this; for had they known it, why would they not have told me? So, sir, tell me that yourself. So be it, my dear, he said.

Mantra 8

सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं तस्मादसतः सज्जायत ।। १ ।।

sadeva somyedamagra āsīdekamevādvitīyam | taddhaika āhurasadevedamagra āsīdekamevādvitīyaṃ tasmādasataḥ sajjāyata || 1 ||

In the beginning, my dear, this was Being (sat) alone, one only, without a second. Some say that in the beginning this was Non-being alone, one only, without a second, and that from that Non-being, Being was born.

Mantra 9

कुतस्तु खलु सोम्यैवंस्यादिति होवाच कथमसतः सज्जायेतेति। सत्त्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् ।। २ ।।

kutastu khalu somyaivaṃsyāditi hovāca kathamasataḥ sajjāyeteti| sattveva somyedamagra āsīdekamevādvitīyam || 2 ||

But how, my dear, could that be? he said. How could Being be born from Non-being? On the contrary, my dear, in the beginning this was Being alone, one only, without a second.

Mantra 10

तदैक्षत बहु स्यां प्रजायेयेति तत्तेजोऽसृजत तत्तेज ऐक्षत बहु स्यां प्रजायेयेति तदपोऽसृजत । तस्माद्यत्र क्वच शोचति स्वेदते वा पुरुषस्तेजस एव तदध्यापो जायन्ते ।। ३ ।।

tadaikṣata bahu syāṃ prajāyeyeti tattejo'sṛjata tatteja aikṣata bahu syāṃ prajāyeyeti tadapo'sṛjata | tasmādyatra kvaca śocati svedate vā puruṣastejasa eva tadadhyāpo jāyante || 3 ||

It thought: May I be many, may I procreate. It sent forth fire (tejas). That fire thought: May I be many, may I procreate. It sent forth water. Therefore, whenever a person grieves or perspires, water is produced from heat.

Mantra 11

ता आप ऐक्षन्त बह्व्यः स्याम प्रजायेमहीति ता अन्नमसृजन्त तस्माद्यत्र क्व च वर्षति तदेव भूयिष्ठमन्नं भवत्यद्भ्य एव तदध्यन्नाद्यं जायते ।। ४ ।।

tā āpa aikṣanta bahvyaḥ syāma prajāyemahīti tā annamasṛjanta tasmādyatra kva ca varṣati tadeva bhūyiṣṭhamannaṃ bhavatyadbhya eva tadadhyannādyaṃ jāyate || 4 ||

Those waters thought: May we be many, may we procreate. They sent forth food. Therefore, wherever it rains, there is abundant food; thus from water alone is edible food produced.

Mantra 12

तेषां खल्वेषां भूतानां त्रीण्येव बीजानि भवन्त्याण्डजं जीवजमुद्भिज्जमिति ।। १ ।।

teṣāṃ khalveṣāṃ bhūtānāṃ trīṇyeva bījāni bhavantyāṇḍajaṃ jīvajamudbhijjamiti || 1 ||

Of these creatures there are only three origins: born from an egg, born alive (from a womb), and born from a sprout.

Mantra 13

सेयं देवतैक्षत हन्ताहमिमास्तिस्रो देवता अनेन जीवेनात्मनानुप्रविश्य नामरूपे व्याकरवाणीति ।। २ ।।

seyaṃ devataikṣata hantāhamimāstisro devatā anena jīvenātmanānupraviśya nāmarūpe vyākaravāṇīti || 2 ||

That Deity (Being) thought: Let me now, with this living self, enter into these three deities (fire, water, food) and differentiate name and form.

Mantra 14

तासां त्रिवृतं त्रिवृतमेकैकां करवाणीति सेयं देवतेमास्तिस्रो देवता अनेनैव जीवेनात्मनानुप्रविश्य नामरूपे व्याकरोत् ।। ३ ।।

tāsāṃ trivṛtaṃ trivṛtamekaikāṃ karavāṇīti seyaṃ devatemāstisro devatā anenaiva jīvenātmanānupraviśya nāmarūpe vyākarot || 3 ||

Thinking, Let me make each one of them threefold, that Deity entered into these three deities with the living self and differentiated name and form.

Mantra 15

तासां त्रिवृतं त्रिवृतमेकैकामकरोद्यथा तु खलु सोम्येमास्तिस्रो देवतास्त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति ।। ४ ।।

tāsāṃ trivṛtaṃ trivṛtamekaikāmakarodyathā tu khalu somyemāstisro devatāstrivṛttrivṛdekaikā bhavati tanme vijānīhīti || 4 ||

It made each of them threefold. Now learn from me, my dear, how each of these three deities becomes threefold.

Mantra 16

यदग्ने रोहितंरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादग्नेरग्नित्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ।। १ ।।

yadagne rohitaṃrūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgādagneragnitvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam || 1 ||

The red colour in fire is the colour of fire (tejas), the white is that of water, and the black is that of earth (food). Thus the fireness of fire departs; the modification is only a name that arises from speech, while the truth is that there are just these three forms.

Mantra 17

यदादित्यस्य रोहितंरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादादित्यादादित्यत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ।। २ ।।

yadādityasya rohitaṃrūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgādādityādādityatvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam || 2 ||

The red colour in the sun is the colour of fire, the white that of water, and the black that of earth. Thus the sunness of the sun departs; the modification is only a name that arises from speech, while the truth is that there are just these three forms.

Mantra 18

यच्चन्द्रमसो रोहितंरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाच्चन्द्राच्चन्द्रत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ।। ३ ।।

yaccandramaso rohitaṃrūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgāccandrāccandratvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam || 3 ||

The red colour in the moon is the colour of fire, the white that of water, and the black that of earth. Thus the moonness of the moon departs; the modification is only a name that arises from speech, while the truth is that there are just these three forms.

Mantra 19

यद्विद्युतो रोहितंरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाद्विद्युतो विद्युत्त्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ।। ४ ।।

yadvidyuto rohitaṃrūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgādvidyuto vidyuttvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam || 4 ||

The red colour in lightning is the colour of fire, the white that of water, and the black that of earth. Thus the lightningness of lightning departs; the modification is only a name that arises from speech, while the truth is that there are just these three forms.

Mantra 20

एतद्ध स्म वै तद्विद्वांस आहुः पूर्वे महाशाला महाश्रोत्रिया न नोऽद्य कश्चनाश्रुतममतमविज्ञातमुदाहरिष्यतीति ह्येभ्यो विदांचक्रुः ।। ५ ।।

etaddha sma vai tadvidvāṃsa āhuḥ pūrve mahāśālā mahāśrotriyā na no'dya kaścanāśrutamamatamavijñātamudāhariṣyatīti hyebhyo vidāṃcakruḥ || 5 ||

It was by knowing just this that the great householders and the great Vedic scholars of old used to say: Now no one can mention to us anything unheard, unthought, or unknown — for from these three forms they understood everything.

Mantra 21

यदु रोहितमिवाभूदिति तेजसस्तद्रूपमिति तद्विदांचक्रुर्यदु शुक्लमिवाभूदित्यपांरूपमिति तद्विदांचक्रुर्यदु कृष्णमिवाभूदित्यन्नस्य रूपमिति तद्विदांचक्रुः ।। ६ ।।

yadu rohitamivābhūditi tejasastadrūpamiti tadvidāṃcakruryadu śuklamivābhūdityapāṃrūpamiti tadvidāṃcakruryadu kṛṣṇamivābhūdityannasya rūpamiti tadvidāṃcakruḥ || 6 ||

Whatever appeared to be red, they knew to be the colour of fire; whatever appeared white, the colour of water; whatever appeared black, the colour of food (earth).

Mantra 22

यद्वविज्ञातमिवाभूदित्येतासामेव देवतानांसमास इति तद्विदांचक्रुर्यथा तु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति ।। ७ ।।

yadvavijñātamivābhūdityetāsāmeva devatānāṃsamāsa iti tadvidāṃcakruryathā tu khalu somyemāstisro devatāḥ puruṣaṃ prāpya trivṛttrivṛdekaikā bhavati tanme vijānīhīti || 7 ||

And whatever appeared to be unknown, they knew to be but a combination of these very deities. Now learn from me, my dear, how each of these three deities, on reaching a person, becomes threefold.

Mantra 23

अन्नमशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तत्पुरीषं भवति यो मध्यमस्तन्मांसं योऽणिष्ठस्तन्मनः ।। १ ।।

annamaśitaṃ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātustatpurīṣaṃ bhavati yo madhyamastanmāṃsaṃ yo'ṇiṣṭhastanmanaḥ || 1 ||

Food, when eaten, is divided into three parts. Its coarsest portion becomes faeces, its middle portion flesh, and its subtlest portion the mind.

Mantra 24

आपः पीतास्त्रेधा विधीयन्ते तासां यः स्थविष्ठो धातुस्तन्मूत्रं भवति यो मध्यमस्तल्लोहितं योऽणिष्ठः स प्राणः ।। २ ।।

āpaḥ pītāstredhā vidhīyante tāsāṃ yaḥ sthaviṣṭho dhātustanmūtraṃ bhavati yo madhyamastallohitaṃ yo'ṇiṣṭhaḥ sa prāṇaḥ || 2 ||

Water, when drunk, is divided into three parts. Its coarsest portion becomes urine, its middle portion blood, and its subtlest portion the breath (prana).

Mantra 25

तेजोऽशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तदस्थि भवति यो मध्यमः स मज्जा योऽणिष्ठः सा वाक् ।। ३ ।।

tejo'śitaṃ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātustadasthi bhavati yo madhyamaḥ sa majjā yo'ṇiṣṭhaḥ sā vāk || 3 ||

Fire (as heat and oil), when consumed, is divided into three parts. Its coarsest portion becomes bone, its middle portion marrow, and its subtlest portion speech.

Mantra 26

अन्नमयंहि सोम्य मनः आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ।। ४ ।।

annamayaṃhi somya manaḥ āpomayaḥ prāṇastejomayī vāgiti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca || 4 ||

For the mind, my dear, is made of food, the breath is made of water, and speech is made of fire. Please, sir, instruct me further. So be it, my dear, he said.

Mantra 27

दध्नः सोम्य मथ्यमानस्य योऽणिमा स ऊर्ध्वः समुदीषति तत्सर्पिर्भवति ।। १ ।।

dadhnaḥ somya mathyamānasya yo'ṇimā sa ūrdhvaḥ samudīṣati tatsarpirbhavati || 1 ||

When curd is churned, my dear, its subtlest part rises upward and becomes butter.

Mantra 28

एवमेव खलु सोम्यान्नस्याश्यमानस्य योऽणिमा स ऊर्ध्वः समुदीषति तन्मनो भवति ।। २ ।।

evameva khalu somyānnasyāśyamānasya yo'ṇimā sa ūrdhvaḥ samudīṣati tanmano bhavati || 2 ||

In just the same way, my dear, when food is eaten, its subtlest part rises upward and becomes the mind.

Mantra 29

अपांसोम्य पीयमानानां योऽणिमा स ऊर्ध्वः समुदीषति सा प्राणो भवति ।। ३ ।।

apāṃsomya pīyamānānāṃ yo'ṇimā sa ūrdhvaḥ samudīṣati sā prāṇo bhavati || 3 ||

When water is drunk, my dear, its subtlest part rises upward and becomes the breath.

Mantra 30

तेजसः सोम्याश्यमानस्य योऽणिमा स ऊर्ध्वः समुदीषति सा वाग्भवति ।। ४ ।।

tejasaḥ somyāśyamānasya yo'ṇimā sa ūrdhvaḥ samudīṣati sā vāgbhavati || 4 ||

When fire is consumed, my dear, its subtlest part rises upward and becomes speech.

Mantra 31

अन्नमयं हि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ।। ५ ।।

annamayaṃ hi somya mana āpomayaḥ prāṇastejomayī vāgiti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca || 5 ||

For the mind, my dear, is made of food, the breath is made of water, and speech is made of fire. Please, sir, instruct me further. So be it, my dear, he said.

Mantra 32

षोडशकलः सोम्य पुरुषः पञ्चदशाहानि माशीः काममपः पिबापोमयः प्राणो नपिबतो विच्छेत्स्यत इति ।। १ ।।

ṣoḍaśakalaḥ somya puruṣaḥ pañcadaśāhāni māśīḥ kāmamapaḥ pibāpomayaḥ prāṇo napibato vicchetsyata iti || 1 ||

A person, my dear, consists of sixteen parts. Do not eat for fifteen days, but drink water as much as you like; for the breath is made of water, and it will not be cut off in one who keeps drinking.

Mantra 33

स ह पञ्चदशाहानि नाशाथ हैनमुपससाद किं ब्रवीमि भो इत्यृचः सोम्य यजूंषि सामानीति स होवाच न वै मा प्रतिभान्ति भो इति ।। २ ।।

sa ha pañcadaśāhāni nāśātha hainamupasasāda kiṃ bravīmi bho ityṛcaḥ somya yajūṃṣi sāmānīti sa hovāca na vai mā pratibhānti bho iti || 2 ||

He did not eat for fifteen days. Then he came to his father and said: What shall I recite, sir? Recite the Rik, the Yajus, and the Saman verses, my dear. He replied: They do not come to me, sir.

Mantra 34

तं होवाच यथा सोम्य महतोऽभ्या हितस्यैकोऽङ्गारः खद्योतमात्रः परिशिष्टः स्यात्तेन ततोऽपि न बहु दहेदेवंसोम्य ते षोडशानां कलानामेका कलातिशिष्टा स्यात्तयैतर्हि वेदान्नानुभवस्यशानाथ मे विज्ञास्यसीति ।। ३ ।।

taṃ hovāca yathā somya mahato'bhyā hitasyaiko'ṅgāraḥ khadyotamātraḥ pariśiṣṭaḥ syāttena tato'pi na bahu dahedevaṃsomya te ṣoḍaśānāṃ kalānāmekā kalātiśiṣṭā syāttayaitarhi vedānnānubhavasyaśānātha me vijñāsyasīti || 3 ||

He said to him: Just as, my dear, a single ember the size of a firefly, left over from a great blaze, could not burn much more than itself — so too, my dear, of your sixteen parts only one part is now left, and with that you do not now comprehend the Vedas. Eat; then you will understand me.

Mantra 35

स हाशाथ हैनमुपससाद तं ह यत्किंच पप्रच्छ सर्वंह प्रतिपेदे ।। ४ ।।

sa hāśātha hainamupasasāda taṃ ha yatkiṃca papraccha sarvaṃha pratipede || 4 ||

Then he ate, and afterwards approached his father; and whatever his father asked him, he answered it all.

Mantra 36

तं होवाच यथा सोम्य महतोऽभ्याहितस्यैकमङ्गारं खद्योतमात्रं परिशिष्टं तं तृणैरुपसमाधाय प्राज्वलयेत्तेन ततोऽपि बहु दहेत् ।। ५ ।।

taṃ hovāca yathā somya mahato'bhyāhitasyaikamaṅgāraṃ khadyotamātraṃ pariśiṣṭaṃ taṃ tṛṇairupasamādhāya prājvalayettena tato'pi bahu dahet || 5 ||

He said to him: Just as, my dear, a single ember the size of a firefly, left over from a great fire, may be made to blaze up again by heaping dry grass upon it, and can then burn much more than itself —

Mantra 37

एवं सोम्य ते षोडशानां कलानामेका कलातिशिष्टाभूत्सान्नेनोपसमाहिता प्राज्वाली तयैतर्हि वेदाननुभवस्यन्नमयंहि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति तद्धास्य विजज्ञाविति विजज्ञाविति ।। ६ ।।

evaṃ somya te ṣoḍaśānāṃ kalānāmekā kalātiśiṣṭābhūtsānnenopasamāhitā prājvālī tayaitarhi vedānanubhavasyannamayaṃhi somya mana āpomayaḥ prāṇastejomayī vāgiti taddhāsya vijajñāviti vijajñāviti || 6 ||

so too, my dear, of your sixteen parts only one part was left, and that, rekindled with food, blazed up; and with it you now comprehend the Vedas. For the mind, my dear, is made of food, the breath of water, and speech of fire. And this he understood from him, yes, this he understood.

Mantra 38

उद्दालको हारुणिः श्वेतकेतुं पुत्रमुवाच स्वप्नान्तं मे सोम्य विजानीहीति यत्रैतत्पुरुषः स्वपिति नाम सता सोम्य तदा सम्पन्नो भवति स्वमपीतो भवति तस्मादेनं स्वपितीत्याचक्षते स्वंह्यपीतो भवति ।। १ ।।

uddālako hāruṇiḥ śvetaketuṃ putramuvāca svapnāntaṃ me somya vijānīhīti yatraitatpuruṣaḥ svapiti nāma satā somya tadā sampanno bhavati svamapīto bhavati tasmādenaṃ svapitītyācakṣate svaṃhyapīto bhavati || 1 ||

Uddalaka Aruni said to his son Svetaketu: Learn from me, my dear, the true nature of deep sleep. When a person here is said to be sleeping, then, my dear, he has become united with Being; he has gone to his own. Therefore people say of him he sleeps (svapiti), for he has gone to his own (svam apita).

Mantra 39

स यथा शकुनिः सूत्रेण प्रबद्धो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा बन्धनमेवोपश्रयत एवमेव खलु सोम्य तन्मनो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा प्राणमेवोपश्रयते प्राणबन्धनं हि सोम्य मन इति ।। २ ।।

sa yathā śakuniḥ sūtreṇa prabaddho diśaṃ diśaṃ patitvānyatrāyatanamalabdhvā bandhanamevopaśrayata evameva khalu somya tanmano diśaṃ diśaṃ patitvānyatrāyatanamalabdhvā prāṇamevopaśrayate prāṇabandhanaṃ hi somya mana iti || 2 ||

Just as a bird tied by a string, after flying in every direction and finding no resting place elsewhere, settles down at last on the very string to which it is bound, so too, my dear, the mind, after flying in every direction and finding no resting place elsewhere, settles down on the breath; for the mind, my dear, is bound to the breath.

Mantra 40

अशनापिपासे मे सोम्य विजानीहीति यत्रैतत्पुरुषोऽशिशिषति नामाप एव तदशितं नयन्ते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तदप आचक्षतेऽशनायेति तत्रैतच्छुङ्गमुत्पतितं सोम्य विजानीहि नेदममूलं भविष्यतीति ।। ३ ।।

aśanāpipāse me somya vijānīhīti yatraitatpuruṣo'śiśiṣati nāmāpa eva tadaśitaṃ nayante tadyathā gonāyo'śvanāyaḥ puruṣanāya ityevaṃ tadapa ācakṣate'śanāyeti tatraitacchuṅgamutpatitaṃ somya vijānīhi nedamamūlaṃ bhaviṣyatīti || 3 ||

Learn from me, my dear, about hunger and thirst. When a person here is said to be hungry, it is water that leads away (digests) what has been eaten. Just as one speaks of a leader of cattle, a leader of horses, a leader of men, so water is called the leader of food (ashanaya, hunger). Here too, my dear, know that a shoot has sprung up; it cannot be without a root.

Mantra 41

तस्य क्व मूलं स्यादन्यत्रान्नादेवमेव खलु सोम्यान्नेन शुङ्गेनापो मूलमन्विच्छाद्भिः सोम्य शुङ्गेन तेजो मूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठाः ।। ४ ।।

tasya kva mūlaṃ syādanyatrānnādevameva khalu somyānnena śuṅgenāpo mūlamanvicchādbhiḥ somya śuṅgena tejo mūlamanviccha tejasā somya śuṅgena sanmūlamanviccha sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhāḥ || 4 ||

And where could its root be, other than in food? In the same way, my dear, with food as the shoot, seek water as its root; with water as the shoot, my dear, seek fire as its root; with fire as the shoot, my dear, seek Being (sat) as its root. All these creatures, my dear, have Being as their root, Being as their abode, and Being as their support.

Mantra 42

अथ यत्रैतत्पुरुषः पिपासति नाम तेज एव तत्पीतं नयते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तत्तेज आचष्ट उदन्येति तत्रैतदेव शुङ्गमुत्पतितं सोम्य विजानीहि नेदममूलं भविष्यतीति ।। ५ ।।

atha yatraitatpuruṣaḥ pipāsati nāma teja eva tatpītaṃ nayate tadyathā gonāyo'śvanāyaḥ puruṣanāya ityevaṃ tatteja ācaṣṭa udanyeti tatraitadeva śuṅgamutpatitaṃ somya vijānīhi nedamamūlaṃ bhaviṣyatīti || 5 ||

And when a person here is said to be thirsty, it is fire (heat) that leads away what has been drunk. Just as one speaks of a leader of cattle, a leader of horses, a leader of men, so fire is called the leader to water (udanya, thirst). Here too, my dear, know that a shoot has sprung up; it cannot be without a root.

Mantra 43

तस्य क्व मूलं स्यादन्यत्राद्भ्योऽद्भिः सोम्य शुङ्गेन तेजो मूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठा यथा तु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्त्रिवृदेकैका भवति तदुक्तं पुरस्तादेव भवत्यस्य सोम्य पुरुषस्य प्रयतो वाङ्मनसि सम्पद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायाम् ।। ६ ।।

tasya kva mūlaṃ syādanyatrādbhyo'dbhiḥ somya śuṅgena tejo mūlamanviccha tejasā somya śuṅgena sanmūlamanviccha sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhā yathā tu khalu somyemāstisro devatāḥ puruṣaṃ prāpya trivṛttrivṛdekaikā bhavati taduktaṃ purastādeva bhavatyasya somya puruṣasya prayato vāṅmanasi sampadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ devatāyām || 6 ||

And where could its root be, other than in water? With water as the shoot, my dear, seek fire as its root; with fire as the shoot, my dear, seek Being as its root. All these creatures, my dear, have Being as their root, Being as their abode, and Being as their support. How each of these three deities, on reaching a person, becomes threefold has already been explained. When a person is departing (dying), my dear, his speech merges into the mind, the mind into the breath, the breath into fire (heat), and the fire into the supreme Deity.

Mantra 44

स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ।। ७ ।।

sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca || 7 ||

Now, that which is this subtle essence — this whole world has it as its self. That is the truth. That is the Self. That you are, Svetaketu. Please, sir, instruct me further. So be it, my dear, he said.

Mantra 45

यथा सोम्य मधु मधुकृतो निस्तिष्ठन्ति नानात्ययानां वृक्षाणांरसान्समवहारमेकतांरसं गमयन्ति ।। १ ।।

yathā somya madhu madhukṛto nistiṣṭhanti nānātyayānāṃ vṛkṣāṇāṃrasānsamavahāramekatāṃrasaṃ gamayanti || 1 ||

Just as the bees, my dear, prepare honey by gathering the juices of many different trees and reducing them into one essence,

Mantra 46

ते यथा तत्र न विवेकं लभन्तेऽमुष्याहं वृक्षस्य रसोऽस्म्यमुष्याहं वृक्षस्य रसोऽस्मीत्येवमेव खलु सोम्येमाः सर्वाः प्रजाः सति सम्पद्य न विदुः सति सम्पद्यामह इति ।। २ ।।

te yathā tatra na vivekaṃ labhante'muṣyāhaṃ vṛkṣasya raso'smyamuṣyāhaṃ vṛkṣasya raso'smītyevameva khalu somyemāḥ sarvāḥ prajāḥ sati sampadya na viduḥ sati sampadyāmaha iti || 2 ||

and just as those juices retain there no distinction — I am the juice of this tree, I am the juice of that tree — so too, my dear, all these creatures, when they have merged into Being, do not know that they have merged into Being.

Mantra 47

त इह व्यघ्रो वा सिंहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दंशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति ।। ३ ।।

ta iha vyaghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yadyadbhavanti tadābhavanti || 3 ||

Whatever they are here — whether tiger, lion, wolf, boar, worm, moth, gnat, or mosquito — that they become again.

Mantra 48

स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ।। ४ ।।

sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca || 4 ||

Now, that which is this subtle essence — this whole world has it as its self. That is the truth. That is the Self. That you are, Svetaketu. Please, sir, instruct me further. So be it, my dear, he said.

Mantra 49

इमाः सोम्य नद्यः पुरस्तात्प्राच्यः स्यन्दन्ते पश्चात्प्रतीच्यस्ताः समुद्रात्समुद्रमेवापियन्ति स समुद्र एव भवति ता यथा तत्र न विदुरियमहमस्मीयमहमस्मीति ।। १ ।।

imāḥ somya nadyaḥ purastātprācyaḥ syandante paścātpratīcyastāḥ samudrātsamudramevāpiyanti sa samudra eva bhavati tā yathā tatra na viduriyamahamasmīyamahamasmīti || 1 ||

These rivers, my dear, flow — those in the east toward the east, those in the west toward the west. From the ocean they rise and to the ocean they return; they become the ocean itself. And just as there they do not know I am this river, I am that river,

Mantra 50

एवमेव खलु सोम्येमाः सर्वाः प्रजाः सत आगम्य न विदुः सत आगच्छामह इति त इह व्याघ्रो वा सिंहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दंशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति ।। २ ।।

evameva khalu somyemāḥ sarvāḥ prajāḥ sata āgamya na viduḥ sata āgacchāmaha iti ta iha vyāghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yadyadbhavanti tadābhavanti || 2 ||

so too, my dear, all these creatures, though they have come forth from Being, do not know that they have come from Being. Whatever they are here — tiger, lion, wolf, boar, worm, moth, gnat, or mosquito — that they become again.

Mantra 51

स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ।। ३ ।।

sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca || 3 ||

Now, that which is this subtle essence — this whole world has it as its self. That is the truth. That is the Self. That you are, Svetaketu. Please, sir, instruct me further. So be it, my dear, he said.

Mantra 52

अस्य सोम्य महतो वृक्षस्य यो मूलेऽभ्याहन्याज्जीवन्स्रवेद्यो मध्येऽभ्याहन्याज्जीवन्स्रवेद्योऽग्रेऽभ्याहन्याज्जीवन्स्रवेत्स एष जीवेनात्मनानुप्रभूतः पेपीयमानो मोदमानस्तिष्ठति ।। १ ।।

asya somya mahato vṛkṣasya yo mūle'bhyāhanyājjīvansravedyo madhye'bhyāhanyājjīvansravedyo'gre'bhyāhanyājjīvansravetsa eṣa jīvenātmanānuprabhūtaḥ pepīyamāno modamānastiṣṭhati || 1 ||

If one were to strike at the root of this great tree, my dear, it would exude sap but live on; if one struck at its middle, it would exude sap but live on; if one struck at its top, it would exude sap but live on. Pervaded by the living self (jiva-atman), it stands firm, drinking in its nourishment again and again, and rejoicing.

Mantra 53

अस्य यदेकां शाखां जीवो जहात्यथ सा शुष्यति द्वितीयां जहात्यथ सा शुष्यति तृतीयां जहात्यथ सा शुष्यति सर्वं जहाति सर्वः शुष्यति ।। २ ।।

asya yadekāṃ śākhāṃ jīvo jahātyatha sā śuṣyati dvitīyāṃ jahātyatha sā śuṣyati tṛtīyāṃ jahātyatha sā śuṣyati sarvaṃ jahāti sarvaḥ śuṣyati || 2 ||

But if the living self leaves one of its branches, that branch withers; if it leaves a second, that withers; if it leaves a third, that withers. If it leaves the whole tree, the whole tree withers.

Mantra 54

एवमेव खलु सोम्य विद्धीति होवाच जीवापेतं वाव किलेदं म्रियते न जीवो म्रियते इति स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ।। ३ ।।

evameva khalu somya viddhīti hovāca jīvāpetaṃ vāva kiledaṃ mriyate na jīvo mriyate iti sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca || 3 ||

Understand it thus, my dear, he said: this body indeed dies when abandoned by the living self, but the living self does not die. Now, that which is this subtle essence — this whole world has it as its self. That is the truth. That is the Self. That you are, Svetaketu. Please, sir, instruct me further. So be it, my dear, he said.

Mantra 55

न्यग्रोधफलमत आहरेतीदं भगव इति भिन्द्धीति भिन्नं भगव इति किमत्र पश्यसीत्यण्व्य इवेमा धाना भगव इत्यासामङ्गैकां भिन्द्धीति भिन्ना भगव इति किमत्र पश्यसीति न किंचन भगव इति ।। १ ।।

nyagrodhaphalamata āharetīdaṃ bhagava iti bhinddhīti bhinnaṃ bhagava iti kimatra paśyasītyaṇvya ivemā dhānā bhagava ityāsāmaṅgaikāṃ bhinddhīti bhinnā bhagava iti kimatra paśyasīti na kiṃcana bhagava iti || 1 ||

Bring a fruit of that banyan (nyagrodha) tree. Here it is, sir. Break it. It is broken, sir. What do you see in it? These very tiny seeds, sir. Break one of them. It is broken, sir. What do you see in it? Nothing at all, sir.

Mantra 56

तं होवाच यं वै सोम्यैतमणिमानं न निभालयस एतस्य वै सोम्यैषोऽणिम्न एवं महान्यग्रोधस्तिष्ठति श्रद्धत्स्व सोम्येति ।। २ ।।

taṃ hovāca yaṃ vai somyaitamaṇimānaṃ na nibhālayasa etasya vai somyaiṣo'ṇimna evaṃ mahānyagrodhastiṣṭhati śraddhatsva somyeti || 2 ||

He said to him: My dear, this subtle essence that you do not perceive — from this very essence, my dear, this great banyan tree has grown and stands. Have faith, my dear.

Mantra 57

स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ।। ३ ।।

sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca || 3 ||

Now, that which is this subtle essence — this whole world has it as its self. That is the truth. That is the Self. That you are, Svetaketu. Please, sir, instruct me further. So be it, my dear, he said.

Mantra 58

लवणमेतदुदकेऽवधायाथ मा प्रातरुपसीदथा इति स ह तथा चकार तं होवाच यद्दोषा लवणमुदकेऽवाधा अङ्ग तदाहरेति तद्धावमृश्य न विवेद ।। १ ।।

lavaṇametadudake'vadhāyātha mā prātarupasīdathā iti sa ha tathā cakāra taṃ hovāca yaddoṣā lavaṇamudake'vādhā aṅga tadāhareti taddhāvamṛśya na viveda || 1 ||

Put this salt in water, and come to me in the morning. He did so. Then his father said to him: Bring me the salt that you put in the water last evening. He searched for it but could not find it, for it had completely dissolved.

Mantra 59

यथा विलीनमेवाङ्गास्यान्तादाचामेति कथमिति लवणमिति मध्यादाचामेति कथमिति लवणमित्यन्तादाचामेति कथमिति लवणमित्यभिप्रास्यैतदथ मोपसीदथा इति तद्ध तथा चकार तच्छश्वत्संवर्तते तं होवाचात्र वाव किल तत्सोम्य न निभालयसेऽत्रैव किलेति ।। २ ।।

yathā vilīnamevāṅgāsyāntādācāmeti kathamiti lavaṇamiti madhyādācāmeti kathamiti lavaṇamityantādācāmeti kathamiti lavaṇamityabhiprāsyaitadatha mopasīdathā iti taddha tathā cakāra tacchaśvatsaṃvartate taṃ hovācātra vāva kila tatsomya na nibhālayase'traiva kileti || 2 ||

Take a sip from this end. How is it? Salty. Take a sip from the middle. How is it? Salty. Take a sip from the far end. How is it? Salty. Throw it away and then come to me. He did so, but the salt remained ever present. His father said to him: Here too, my dear, in this body you do not perceive Being; yet it is truly present right here.

Mantra 60

स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ।। ३ ।।

sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca || 3 ||

Now, that which is this subtle essence — this whole world has it as its self. That is the truth. That is the Self. That you are, Svetaketu. Please, sir, instruct me further. So be it, my dear, he said.

Mantra 61

यथा सोम्य पुरुषं गन्धारेभ्योऽभिनद्धाक्षमानीय तं ततोऽतिजने विसृजेत्स यथा तत्र प्राङ्वोदङ्वाधराङ्वा प्रत्यङ्वा प्रध्मायीताभिनद्धाक्ष आनीतोऽभिनद्धाक्षो विसृष्टः ।। १ ।।

yathā somya puruṣaṃ gandhārebhyo'bhinaddhākṣamānīya taṃ tato'tijane visṛjetsa yathā tatra prāṅvodaṅvādharāṅvā pratyaṅvā pradhmāyītābhinaddhākṣa ānīto'bhinaddhākṣo visṛṣṭaḥ || 1 ||

Just as, my dear, one might lead a man away from the Gandhara country with his eyes bandaged, and abandon him in an uninhabited place, and there the man, turned now to the east, now to the north, now to the south, now to the west, would cry out, I have been brought here blindfolded, I have been left here blindfolded,

Mantra 62

तस्य यथाभिनहनं प्रमुच्य प्रब्रूयादेतां दिशं गन्धारा एतां दिशं व्रजेति स ग्रामाद्ग्रामं पृच्छन्पण्डितो मेधावी गन्धारानेवोपसम्पद्येतैवमेवेहाचार्यवान्पुरुषो वेद तस्य तावदेव चिरं यावन्न विमोक्ष्येऽथ सम्पत्स्य इति ।। २ ।।

tasya yathābhinahanaṃ pramucya prabrūyādetāṃ diśaṃ gandhārā etāṃ diśaṃ vrajeti sa grāmādgrāmaṃ pṛcchanpaṇḍito medhāvī gandhārānevopasampadyetaivamevehācāryavānpuruṣo veda tasya tāvadeva ciraṃ yāvanna vimokṣye'tha sampatsya iti || 2 ||

and just as someone might then remove the bandage from his eyes and tell him, Gandhara is in that direction, go that way — and he, inquiring his way from village to village, being informed and discerning, would at last reach Gandhara — so too a person who has a teacher knows: I shall belong to this world only so long as I am not liberated; then I shall reach my goal.

Mantra 63

स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ।। ३ ।।

sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca || 3 ||

Now, that which is this subtle essence — this whole world has it as its self. That is the truth. That is the Self. That you are, Svetaketu. Please, sir, instruct me further. So be it, my dear, he said.

Mantra 64

पुरुषं सोम्योतोपतापिनं ज्ञातयः पर्युपासते जानासि मां जानासि मामिति तस्य यावन्न वाङ्मनसि सम्पद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायां तावज्जानाति ।। १ ।।

puruṣaṃ somyotopatāpinaṃ jñātayaḥ paryupāsate jānāsi māṃ jānāsi māmiti tasya yāvanna vāṅmanasi sampadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ devatāyāṃ tāvajjānāti || 1 ||

When a person here is gravely ill, my dear, his relatives gather around him and ask, Do you know me? Do you know me? So long as his speech has not merged into the mind, the mind into the breath, the breath into fire (heat), and the fire into the supreme Deity, so long does he still know them.

Mantra 65

अथ यदास्य वाङ्मनसि सम्पद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायामथ न जानाति ।। २ ।।

atha yadāsya vāṅmanasi sampadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ devatāyāmatha na jānāti || 2 ||

But when his speech has merged into the mind, the mind into the breath, the breath into fire, and the fire into the supreme Deity, then he no longer knows them.

Mantra 66

स य एषोऽणिमैतदात्म्यमिदं सर्वं तत् सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ।। ३ ।।

sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tat satyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca || 3 ||

Now, that which is this subtle essence — this whole world has it as its self. That is the truth. That is the Self. That you are, Svetaketu. Please, sir, instruct me further. So be it, my dear, he said.

Mantra 67

पुरुषं सोम्योत हस्तगृहीतमानयन्त्यपहार्षीत्स्तेयमकार्षीत्परशुमस्मै तपतेति स यदि तस्य कर्ता भवति तत एवानृतमात्मानं कुरुते सोऽनृताभिसंधोऽनृतेनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति स दह्यतेऽथ हन्यते ।। १ ।।

puruṣaṃ somyota hastagṛhītamānayantyapahārṣītsteyamakārṣītparaśumasmai tapateti sa yadi tasya kartā bhavati tata evānṛtamātmānaṃ kurute so'nṛtābhisaṃdho'nṛtenātmānamantardhāya paraśuṃ taptaṃ pratigṛhṇāti sa dahyate'tha hanyate || 1 ||

My dear, they bring in a man held by the hand, crying, He has taken something, he has committed a theft; heat the axe for him. If he is the one who did it, he thereby makes himself false; being false in his intent and covering himself with untruth, he takes hold of the heated axe — and he is burned; then he is put to death.

Mantra 68

अथ यदि तस्याकर्ता भवति तत एव सत्यमात्मानं कुरुते स सत्याभिसन्धः सत्येनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति सन दह्यतेऽथ मुच्यते ।। २ ।।

atha yadi tasyākartā bhavati tata eva satyamātmānaṃ kurute sa satyābhisandhaḥ satyenātmānamantardhāya paraśuṃ taptaṃ pratigṛhṇāti sana dahyate'tha mucyate || 2 ||

But if he is not the one who did it, he thereby makes himself true; being true in his intent and covering himself with truth, he takes hold of the heated axe — and he is not burned; then he is set free.

Mantra 69

स यथा तत्र नादाह्येतैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति तद्धास्य विजज्ञाविति विजज्ञाविति ।। ३ ।।

sa yathā tatra nādāhyetaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti taddhāsya vijajñāviti vijajñāviti || 3 ||

Just as that truthful man is not burned there, so too — this whole world has that subtle essence as its self. That is the truth. That is the Self. That you are, Svetaketu. And this he understood from him, yes, this he understood.

Mantra 1

अधीहि भगव इति होपससाद सनत्कुमारं नारदस्तँ होवाच यद्वेत्थ तेन मोपसीद ततस्त ऊर्ध्वं वक्ष्यामीति स होवाच ।। १ ।।

adhīhi bhagava iti hopasasāda sanatkumāraṃ nāradastaṃ hovāca yadvettha tena mopasīda tatasta ūrdhvaṃ vakṣyāmīti sa hovāca || 1 ||

'Teach me, venerable one': with these words Narada approached Sanatkumara. Sanatkumara said to him, 'Come to me with what you already know, and from there I shall lead you further.' Then Narada said:

Mantra 2

ऋग्वेदं भगवोऽध्येमि यजुर्वेदँ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यँ राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्याँ सर्पदेवजनविद्यामेतद्भगवोऽध्येमि ।। २ ।।

ṛgvedaṃ bhagavo'dhyemi yajurvedaṃ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryaṃ rāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ nakṣatravidyāṃ sarpadevajanavidyāmetadbhagavo'dhyemi || 2 ||

'Venerable one, I have studied the Rgveda, the Yajurveda, the Samaveda, the Atharvaveda as the fourth, and history-and-legend as the fifth Veda of the Vedas; also the rites for the ancestors, mathematics, the science of portents, the science of treasures, dialectics, ethics, the science of the gods, the science of the sacred word, the science of the elements, the science of weaponry, astronomy, and the science of serpents and celestial beings. All this, venerable one, I have studied.'

Mantra 3

सोऽहं भगवो मन्त्रविदेवास्मि नात्मविच्छ्रुतँ ह्येव मे भगवद्दृशेभ्यस्तरति शोकमात्मविदिति सोऽहं भगवः शोचामि तं मा भगवाञ्छोकस्य पारं तारयत्विति तँ होवाच यद्वै किञ्चैतदध्यगीष्ठा नामैवैतत् ।। ३ ।।

so'haṃ bhagavo mantravidevāsmi nātmavicchrutaṃ hyeva me bhagavaddṛśebhyastarati śokamātmaviditi so'haṃ bhagavaḥ śocāmi taṃ mā bhagavāñchokasya pāraṃ tārayatviti taṃ hovāca yadvai kiñcaitadadhyagīṣṭhā nāmaivaitat || 3 ||

'With all this, venerable one, I am only one who knows the sacred texts; I do not know the Self. I have heard from those like you that the knower of the Self crosses beyond sorrow. I am in sorrow, venerable one; carry me across to the far shore of sorrow.' Sanatkumara said to him, 'Whatever you have studied here is only name.'

Mantra 4

नाम वा ऋग्वेदो यजुर्वेदः सामवेद आथर्वणश्चतुर्थ इतिहासपुराणः पञ्चमो वेदानां वेदः पित्र्यो राशिर्दैवो निधिर्वाकोवाक्यमेकायनं देवविद्या ब्रह्मविद्या भूतविद्या क्षत्रविद्या नक्षत्रविद्या सर्पदेवजनविद्या नामैवैतन्नामोपास्स्वेति ।। ४ ।।

nāma vā ṛgvedo yajurvedaḥ sāmaveda ātharvaṇaścaturtha itihāsapurāṇaḥ pañcamo vedānāṃ vedaḥ pitryo rāśirdaivo nidhirvākovākyamekāyanaṃ devavidyā brahmavidyā bhūtavidyā kṣatravidyā nakṣatravidyā sarpadevajanavidyā nāmaivaitannāmopāssveti || 4 ||

'The Rgveda, the Yajurveda, the Samaveda, the Atharvaveda as the fourth, history-and-legend as the fifth, the Veda of the Vedas, the rites for the ancestors, mathematics, the sciences of portents, treasures, dialectics, ethics, the gods, the sacred word, the elements, weaponry, astronomy, and serpents and celestial beings: all this is merely name. Worship name.'

Mantra 5

स यो नाम ब्रह्मेत्युपास्ते यावन्नाम्नो गतं तत्रास्य यथाकामचारो भवति यो नाम ब्रह्मेत्युपास्तेऽस्ति भगवो नाम्नो भूय इति नाम्नो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ।। ५ ।।

sa yo nāma brahmetyupāste yāvannāmno gataṃ tatrāsya yathākāmacāro bhavati yo nāma brahmetyupāste'sti bhagavo nāmno bhūya iti nāmno vāva bhūyo'stīti tanme bhagavānbravītviti || 5 ||

'One who worships name as Brahman moves at will as far as name reaches: such is one who worships name as Brahman.' 'Is there, venerable one, anything greater than name?' 'There is indeed something greater than name.' 'Then tell it to me, venerable one.'

Mantra 6

वाग्वाव नाम्नो भूयसी वाग्वा ऋग्वेदं विज्ञापयति यजुर्वेदँ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यँराशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्याँ सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाँश्च मनुष्याँश्च पशूँश्च वयाँसि च तृणवनस्पतीञ्छ्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं च यद्वै वाङ्नाभविष्यन्न धर्मो नाधर्मो व्यज्ञापयिष्यन्न सत्यं नानृतं न साधु नासाधु न हृदयज्ञो नाहृदयज्ञो वागेवैतत्सर्वं विज्ञापयति वाचमुपास्स्वेति ।। १ ।।

vāgvāva nāmno bhūyasī vāgvā ṛgvedaṃ vijñāpayati yajurvedaṃ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryaṃrāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ sarpadevajanavidyāṃ divaṃ ca pṛthivīṃ ca vāyuṃ cākāśaṃ cāpaśca tejaśca devāṃśca manuṣyāṃśca paśūṃśca vayāṃsi ca tṛṇavanaspatīñchvāpadānyākīṭapataṅgapipīlakaṃ dharmaṃ cādharmaṃ ca satyaṃ cānṛtaṃ ca sādhu cāsādhu ca hṛdayajñaṃ cāhṛdayajñaṃ ca yadvai vāṅnābhaviṣyanna dharmo nādharmo vyajñāpayiṣyanna satyaṃ nānṛtaṃ na sādhu nāsādhu na hṛdayajño nāhṛdayajño vāgevaitatsarvaṃ vijñāpayati vācamupāssveti || 1 ||

Speech is greater than name. Speech makes known the Rgveda, the Yajurveda, the Samaveda, the Atharvaveda as the fourth, history-and-legend as the fifth, the Veda of the Vedas, the rites for the ancestors, mathematics, the sciences of portents, treasures, dialectics, ethics, the gods, sacred knowledge, the elements, weaponry, and serpents and celestial beings; and also heaven and earth, air and space, water and fire, gods and men, beasts and birds, grasses and trees, wild animals down to worms, insects, and ants; the right and the wrong, the true and the false, the good and the bad, the pleasing and the displeasing. If there were no speech, neither right nor wrong would be made known, neither true nor false, neither good nor bad, neither pleasing nor displeasing. Speech makes all this known. Worship speech.

Mantra 7

स यो वाचं ब्रह्मेत्युपास्ते यावद्वाचो गतं तत्रास्य यथाकामचारो भवति यो वाचं ब्रह्मेत्युपास्तेऽस्ति भगवो वाचो भूय इति वाचो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ।। २ ।।

sa yo vācaṃ brahmetyupāste yāvadvāco gataṃ tatrāsya yathākāmacāro bhavati yo vācaṃ brahmetyupāste'sti bhagavo vāco bhūya iti vāco vāva bhūyo'stīti tanme bhagavānbravītviti || 2 ||

'One who worships speech as Brahman moves at will as far as speech reaches: such is one who worships speech as Brahman.' 'Is there, venerable one, anything greater than speech?' 'There is indeed something greater than speech.' 'Then tell it to me, venerable one.'

Mantra 8

मनो वाव वाचो भूयो यथा वै द्वे वामलके द्वे वा कोले द्वौ वाक्षौ मुष्टिरनुभवत्येवं वाचं च नाम च मनोऽनुभवति स यदा मनसा मनस्यति मन्त्रानधीयीयेत्यथाधीते कर्माणि कुर्वीयेत्यथ कुरुते पुत्राँश्च पशूँश्चेच्छेयेत्यथेच्छत इमं च लोकममुं चेच्छेयेत्यथेच्छते मनो ह्यात्मा मनो हि लोको मनो हि ब्रह्म मन उपास्स्वेति ।। १ ।।

mano vāva vāco bhūyo yathā vai dve vāmalake dve vā kole dvau vākṣau muṣṭiranubhavatyevaṃ vācaṃ ca nāma ca mano'nubhavati sa yadā manasā manasyati mantrānadhīyīyetyathādhīte karmāṇi kurvīyetyatha kurute putrāṃśca paśūṃśceccheyetyathecchata imaṃ ca lokamamuṃ ceccheyetyathecchate mano hyātmā mano hi loko mano hi brahma mana upāssveti || 1 ||

Mind is greater than speech. Just as a fist holds two amalaka fruits, or two kola berries, or two dice, so the mind holds both speech and name. When one intends with the mind, 'Let me study the sacred texts,' then one studies them; 'Let me perform rites,' then one performs them; 'Let me desire sons and cattle,' then one desires them; 'Let me desire this world and the next,' then one desires them. For the mind is the self, the mind is the world, the mind is Brahman. Worship the mind.

Mantra 9

स यो मनो ब्रह्मेत्युपास्ते यावन्मनसो गतं तत्रास्य यथाकामचारो भवति यो मनो ब्रह्मेत्युपास्तेऽस्ति भगवो मनसो भूय इति मनसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ।। २ ।।

sa yo mano brahmetyupāste yāvanmanaso gataṃ tatrāsya yathākāmacāro bhavati yo mano brahmetyupāste'sti bhagavo manaso bhūya iti manaso vāva bhūyo'stīti tanme bhagavānbravītviti || 2 ||

'One who worships mind as Brahman moves at will as far as mind reaches: such is one who worships mind as Brahman.' 'Is there, venerable one, anything greater than mind?' 'There is indeed something greater than mind.' 'Then tell it to me, venerable one.'

Mantra 10

सङ्कल्पो वाव मनसो भूयान्यदा वै सङ्कल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि ।। १ ।।

saṅkalpo vāva manaso bhūyānyadā vai saṅkalpayate'tha manasyatyatha vācamīrayati tāmu nāmnīrayati nāmni mantrā ekaṃ bhavanti mantreṣu karmāṇi || 1 ||

Will is greater than mind. When one wills, then one thinks in the mind, then one utters speech, and one sets that speech forth in name; in names the sacred verses become one, and in the sacred verses, the rites.

Mantra 11

तानि ह वा एतानि सङ्कल्पैकायनानि सङ्कल्पात्मकानि सङ्कल्पे प्रतिष्ठितानि समकॢपतां द्यावापृथिवी समकल्पेतां वायुश्चाकाशं च समकल्पन्तापश्च तेजश्च तेषाँ सङ्कॢप्त्यै वर्षँ सङ्कल्पते वर्षस्य सङ्कॢप्त्या अन्नँ सङ्कल्पतेऽन्नस्य सङ्कॢप्त्यै प्राणाः सङ्कल्पन्ते प्राणानाँ सङ्कॢप्त्यै मन्त्राः सङ्कल्पन्ते मन्त्राणाँ सङ्कॢप्त्यै कर्माणि सङ्कल्पन्ते कर्मणां सङ्कॢप्त्यै लोकः सङ्कल्पते लोकस्य सङ्कॢप्त्यै सर्वँ सङ्कल्पते स एष सङ्कल्पः सङ्कल्पमुपास्स्वेति ।। २ ।।

tāni ha vā etāni saṅkalpaikāyanāni saṅkalpātmakāni saṅkalpe pratiṣṭhitāni samakḷpatāṃ dyāvāpṛthivī samakalpetāṃ vāyuścākāśaṃ ca samakalpantāpaśca tejaśca teṣāṃ saṅkḷptyai varṣaṃ saṅkalpate varṣasya saṅkḷptyā annaṃ saṅkalpate'nnasya saṅkḷptyai prāṇāḥ saṅkalpante prāṇānāṃ saṅkḷptyai mantrāḥ saṅkalpante mantrāṇāṃ saṅkḷptyai karmāṇi saṅkalpante karmaṇāṃ saṅkḷptyai lokaḥ saṅkalpate lokasya saṅkḷptyai sarvaṃ saṅkalpate sa eṣa saṅkalpaḥ saṅkalpamupāssveti || 2 ||

All these have their union in will, their essence is will, in will they are established. Heaven and earth were formed by will, air and space were formed by will, water and fire were formed by will. Through their being willed, rain is willed; through the willing of rain, food; through the willing of food, the breaths; through the willing of the breaths, the sacred verses; through the willing of the verses, the rites; through the willing of the rites, the world; and through the willing of the world, everything is willed. That is will. Worship will.

Mantra 12

स यः सङ्कल्पं ब्रह्मेत्युपास्ते सङ्कॢप्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान् प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावत्सङ्कल्पस्य गतं तत्रास्य यथाकामचारो भवति यः सङ्कल्पं ब्रह्मेत्युपास्तेऽस्ति भगवः सङ्कल्पाद्भूय इति सङ्कल्पाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ।। ३ ।।

sa yaḥ saṅkalpaṃ brahmetyupāste saṅkḷptānvai sa lokāndhruvāndhruvaḥ pratiṣṭhitān pratiṣṭhito'vyathamānānavyathamāno'bhisidhyati yāvatsaṅkalpasya gataṃ tatrāsya yathākāmacāro bhavati yaḥ saṅkalpaṃ brahmetyupāste'sti bhagavaḥ saṅkalpādbhūya iti saṅkalpādvāva bhūyo'stīti tanme bhagavānbravītviti || 3 ||

One who worships will as Brahman attains worlds that are willed: being himself firm, firm worlds; being established, established worlds; being unshaken, unshaken worlds. He moves at will as far as will reaches. 'Is there, venerable one, anything greater than will?' 'There is indeed something greater than will.' 'Then tell it to me, venerable one.'

Mantra 13

चित्तं वाव सङ्कल्पाद्भूयो यदा वै चेतयतेऽथ सङ्कल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि ।। १ ।।

cittaṃ vāva saṅkalpādbhūyo yadā vai cetayate'tha saṅkalpayate'tha manasyatyatha vācamīrayati tāmu nāmnīrayati nāmni mantrā ekaṃ bhavanti mantreṣu karmāṇi || 1 ||

Thought (the reflecting mind) is greater than will. When one thinks, then one wills, then one considers in the mind, then one utters speech, and one sets that speech forth in name; in names the sacred verses become one, and in the sacred verses, the rites.

Mantra 14

तानि ह वा एतानि चित्तैकायनानि चित्तात्मानि चित्ते प्रतिष्ठितानि तस्माद्यद्यपि बहुविदचित्तो भवति नायमस्तीत्येवैनमाहुर्यदयं वेद यद्वा अयं विद्वान्नेत्थमचित्तः स्यादित्यथ यद्यल्पविच्चित्तवान्भवति तस्मा एवोत शुश्रूषन्ते चित्तँह्येवैषामेकायनं चित्तमात्मा चित्तं प्रतिष्ठा चित्तमुपास्स्वेति ।। २ ।।

tāni ha vā etāni cittaikāyanāni cittātmāni citte pratiṣṭhitāni tasmādyadyapi bahuvidacitto bhavati nāyamastītyevainamāhuryadayaṃ veda yadvā ayaṃ vidvānnetthamacittaḥ syādityatha yadyalpaviccittavānbhavati tasmā evota śuśrūṣante cittaṃhyevaiṣāmekāyanaṃ cittamātmā cittaṃ pratiṣṭhā cittamupāssveti || 2 ||

All these have their union in thought, their essence is thought, in thought they are established. Therefore, even if a person knows much but is without thought (lacking focus and discernment), people say of him, 'He is nothing, whatever he may know; for were he truly learned, he would not be so thoughtless.' But if a person knows little yet has thought, people wish to listen to him. Thought alone is their union, thought is the self, thought is the ground. Worship thought.

Mantra 15

स यश्चित्तं ब्रह्मेत्युपास्ते चित्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान्प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावच्चित्तस्य गतं तत्रास्य यथाकामचारो भवति यश्चित्तं ब्रह्मेत्युपास्तेऽस्ति भगवश्चित्ताद्भूय इति चित्ताद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ।। ३ ।।

sa yaścittaṃ brahmetyupāste cittānvai sa lokāndhruvāndhruvaḥ pratiṣṭhitānpratiṣṭhito'vyathamānānavyathamāno'bhisidhyati yāvaccittasya gataṃ tatrāsya yathākāmacāro bhavati yaścittaṃ brahmetyupāste'sti bhagavaścittādbhūya iti cittādvāva bhūyo'stīti tanme bhagavānbravītviti || 3 ||

One who worships thought as Brahman attains worlds full of thought: being himself firm, firm worlds; being established, established worlds; being unshaken, unshaken worlds. He moves at will as far as thought reaches. 'Is there, venerable one, anything greater than thought?' 'There is indeed something greater than thought.' 'Then tell it to me, venerable one.'

Mantra 16

ध्यानं वाव चित्ताद्भूयो ध्यायतीव पृथिवी ध्यायतीवान्तरिक्षं ध्यायतीव द्यौर्ध्यायन्तीवापो ध्यायन्तीव पर्वता देवमनुष्यास्तस्माद्य इह मनुष्याणां महत्तां प्राप्नुवन्ति ध्यानापादाँशा इवैव ते भवन्त्यथ येऽल्पाः कलहिनः पिशुना उपवादिनस्तेऽथ ये प्रभवो ध्यानापादाँशा इवैव ते भवन्ति ध्यानमुपास्स्वेति ।। १ ।।

dhyānaṃ vāva cittādbhūyo dhyāyatīva pṛthivī dhyāyatīvāntarikṣaṃ dhyāyatīva dyaurdhyāyantīvāpo dhyāyantīva parvatā devamanuṣyāstasmādya iha manuṣyāṇāṃ mahattāṃ prāpnuvanti dhyānāpādāṃśā ivaiva te bhavantyatha ye'lpāḥ kalahinaḥ piśunā upavādinaste'tha ye prabhavo dhyānāpādāṃśā ivaiva te bhavanti dhyānamupāssveti || 1 ||

Meditation is greater than thought. The earth seems to meditate, the mid-region seems to meditate, the sky seems to meditate, the waters seem to meditate, the mountains seem to meditate, gods and men seem to meditate. Therefore those among men who attain greatness here seem to have won a share of meditation's fruit; while the petty ones — the quarrelsome, the slanderers, the backbiters — remain as they are; but the eminent ones seem to have won a share of meditation's fruit. Worship meditation.

Mantra 17

स यो ध्यानं ब्रह्मेत्युपास्ते यावद्ध्यानस्य गतं तत्रास्य यथाकामचारो भवति यो ध्यानं ब्रह्मेत्युपास्तेऽस्ति भगवो ध्यानाद्भूय इति ध्यानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ।। २ ।।

sa yo dhyānaṃ brahmetyupāste yāvaddhyānasya gataṃ tatrāsya yathākāmacāro bhavati yo dhyānaṃ brahmetyupāste'sti bhagavo dhyānādbhūya iti dhyānādvāva bhūyo'stīti tanme bhagavānbravītviti || 2 ||

'One who worships meditation as Brahman moves at will as far as meditation reaches: such is one who worships meditation as Brahman.' 'Is there, venerable one, anything greater than meditation?' 'There is indeed something greater than meditation.' 'Then tell it to me, venerable one.'

Mantra 18

विज्ञानं वाव ध्यानाद्भूयः विज्ञानेन वा ऋग्वेदं विजानाति यजुर्वेदँ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यँराशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्याँ सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाँश्च मनुष्याँश्च पशूँश्च वयाँसि च तृणवनस्पतीञ्छ्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं चान्नं च रसं चेमं च लोकममुं च विज्ञानेनैव विजानाति विज्ञानमुपास्स्वेति ।। १ ।।

vijñānaṃ vāva dhyānādbhūyaḥ vijñānena vā ṛgvedaṃ vijānāti yajurvedaṃ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryaṃrāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ nakṣatravidyāṃ sarpadevajanavidyāṃ divaṃ ca pṛthivīṃ ca vāyuṃ cākāśaṃ cāpaśca tejaśca devāṃśca manuṣyāṃśca paśūṃśca vayāṃsi ca tṛṇavanaspatīñchvāpadānyākīṭapataṅgapipīlakaṃ dharmaṃ cādharmaṃ ca satyaṃ cānṛtaṃ ca sādhu cāsādhu ca hṛdayajñaṃ cāhṛdayajñaṃ cānnaṃ ca rasaṃ cemaṃ ca lokamamuṃ ca vijñānenaiva vijānāti vijñānamupāssveti || 1 ||

Understanding (true knowledge) is greater than meditation. By understanding one knows the Rgveda, the Yajurveda, the Samaveda, the Atharvaveda as the fourth, history-and-legend as the fifth, the Veda of the Vedas, the rites for the ancestors, mathematics, the sciences of portents, treasures, dialectics, ethics, the gods, sacred knowledge, the elements, weaponry, astronomy, and serpents and celestial beings; and heaven and earth, air, space, water, and fire; gods and men, beasts and birds, grasses and trees, wild animals down to worms, insects, and ants; the right and the wrong, the true and the false, the good and the bad, the pleasing and the displeasing; and food and taste, this world and the next. All this one knows by understanding alone. Worship understanding.

Mantra 19

स यो विज्ञानं ब्रह्मेत्युपास्ते विज्ञानवतो वै स लोकाञ्ज्ञानवतोऽभिसिध्यति यावद्विज्ञानस्य गतं तत्रास्य यथाकामचारो भवति यो विज्ञानं ब्रह्मेत्युपास्तेऽस्ति भगवो विज्ञानाद्भूय इति विज्ञानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ।। २ ।।

sa yo vijñānaṃ brahmetyupāste vijñānavato vai sa lokāñjñānavato'bhisidhyati yāvadvijñānasya gataṃ tatrāsya yathākāmacāro bhavati yo vijñānaṃ brahmetyupāste'sti bhagavo vijñānādbhūya iti vijñānādvāva bhūyo'stīti tanme bhagavānbravītviti || 2 ||

One who worships understanding as Brahman attains worlds of understanding and knowledge. He moves at will as far as understanding reaches. 'Is there, venerable one, anything greater than understanding?' 'There is indeed something greater than understanding.' 'Then tell it to me, venerable one.'

Mantra 20

बलं वाव विज्ञानाद्भूयोऽपि ह शतं विज्ञानवतामेको बलवानाकम्पयते । स यदा बली भवत्यथोत्थाता भवत्युत्तिष्ठन्परिचरिता भवति परिचरन्नुपसत्ता भवत्युपसीदन्द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवति । बलेन वै पृथिवी तिष्ठति बलेनान्तरिक्षं बलेन द्यौर्बलेन पर्वता बलेन देवमनुष्या बलेन पशवश्च वयाँसि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकं बलेन लोकस्तिष्ठति बलमुपास्स्वेति ।। १ ।।

balaṃ vāva vijñānādbhūyo'pi ha śataṃ vijñānavatāmeko balavānākampayate | sa yadā balī bhavatyathotthātā bhavatyuttiṣṭhanparicaritā bhavati paricarannupasattā bhavatyupasīdandraṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavati | balena vai pṛthivī tiṣṭhati balenāntarikṣaṃ balena dyaurbalena parvatā balena devamanuṣyā balena paśavaśca vayāṃsi ca tṛṇavanaspatayaḥ śvāpadānyākīṭapataṅgapipīlakaṃ balena lokastiṣṭhati balamupāssveti || 1 ||

Strength is greater than understanding. One strong man makes even a hundred men of understanding tremble. When a man becomes strong, he rises up; rising, he serves; serving, he draws near; drawing near, he becomes one who sees, hears, reflects, understands, acts, and knows. By strength the earth stands firm, by strength the mid-region, by strength the sky, by strength the mountains, by strength gods and men, by strength beasts and birds, grasses and trees, wild animals down to worms, insects, and ants; by strength the world stands firm. Worship strength.

Mantra 21

स यो बलं ब्रह्मेत्युपास्ते यावद्बलस्य गतं तत्रास्य यथाकामचारो भवति यो बलं ब्रह्मेत्युपास्तेऽस्ति भगवो बलाद्भूय इति बलाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ।। २ ।।

sa yo balaṃ brahmetyupāste yāvadbalasya gataṃ tatrāsya yathākāmacāro bhavati yo balaṃ brahmetyupāste'sti bhagavo balādbhūya iti balādvāva bhūyo'stīti tanme bhagavānbravītviti || 2 ||

'One who worships strength as Brahman moves at will as far as strength reaches: such is one who worships strength as Brahman.' 'Is there, venerable one, anything greater than strength?' 'There is indeed something greater than strength.' 'Then tell it to me, venerable one.'

Mantra 22

अन्नं वाव बलाद्भूयस्तस्माद्यद्यपि दश रात्रीर्नाश्नीयाद्यद्यु ह जीवेदथवाद्रष्टाश्रोतामन्ताबोद्धाकर्ताविज्ञाता भवत्यथान्नस्यायै द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवत्यन्नमुपास्स्वेति ।। १ ।।

annaṃ vāva balādbhūyastasmādyadyapi daśa rātrīrnāśnīyādyadyu ha jīvedathavādraṣṭāśrotāmantāboddhākartāvijñātā bhavatyathānnasyāyai draṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavatyannamupāssveti || 1 ||

Food is greater than strength. Therefore, if one does not eat for ten days, then even though he may still live, he becomes one who cannot see, hear, reflect, understand, act, or know; but once he takes food, he again becomes one who sees, hears, reflects, understands, acts, and knows. Worship food.

Mantra 23

स योऽन्नं ब्रह्मेत्युपास्तेऽन्नवतो वै स लोकान्पानवतोऽभिसिध्यति यावदन्नस्य गतं तत्रास्य यथाकामचारो भवति योऽन्नं ब्रह्मेत्युपास्तेऽस्ति भगवोऽन्नाद्भूय इत्यन्नाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ।। २ ।।

sa yo'nnaṃ brahmetyupāste'nnavato vai sa lokānpānavato'bhisidhyati yāvadannasya gataṃ tatrāsya yathākāmacāro bhavati yo'nnaṃ brahmetyupāste'sti bhagavo'nnādbhūya ityannādvāva bhūyo'stīti tanme bhagavānbravītviti || 2 ||

One who worships food as Brahman attains worlds full of food and drink. He moves at will as far as food reaches. 'Is there, venerable one, anything greater than food?' 'There is indeed something greater than food.' 'Then tell it to me, venerable one.'

Mantra 24

आपो वावान्नाद्भूयस्तस्माद्यदा सुवृष्टिर्न भवति व्याधीयन्ते प्राणा अन्नं कनीयो भविष्यतीत्यथ यदा सुवृष्टिर्भवत्यानन्दिनः प्राणा भवन्त्यन्नं बहु भविष्यतीत्याप एवेमा मूर्ता येयं पृथिवी यदन्तरिक्षं यद्द्यौर्यत्पर्वता यद्देवमनुष्या यत्पशवश्च वयाँसि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकमाप एवेमा मूर्ता अप उपास्स्वेति ।। १ ।।

āpo vāvānnādbhūyastasmādyadā suvṛṣṭirna bhavati vyādhīyante prāṇā annaṃ kanīyo bhaviṣyatītyatha yadā suvṛṣṭirbhavatyānandinaḥ prāṇā bhavantyannaṃ bahu bhaviṣyatītyāpa evemā mūrtā yeyaṃ pṛthivī yadantarikṣaṃ yaddyauryatparvatā yaddevamanuṣyā yatpaśavaśca vayāṃsi ca tṛṇavanaspatayaḥ śvāpadānyākīṭapataṅgapipīlakamāpa evemā mūrtā apa upāssveti || 1 ||

Water is greater than food. Therefore, when there is no good rain, living beings grow anxious, thinking, 'Food will become scarce'; but when there is good rain, living beings rejoice, thinking, 'There will be abundant food.' It is water alone that has taken these forms: this earth, the mid-region, the sky, the mountains, gods and men, beasts and birds, grasses and trees, wild animals down to worms, insects, and ants; all these are water taken form. Worship water.

Mantra 25

स योऽपो ब्रह्मेत्युपास्त आप्नोति सर्वान्कामाँस्तृप्तिमान्भवति यावदपां गतं तत्रास्य यथाकामचारो भवति । योऽपो ब्रह्मेत्युपास्तेऽस्ति भगवोऽद्भ्यो भूय इत्यद्भ्यो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ।। २ ।।

sa yo'po brahmetyupāsta āpnoti sarvānkāmāṃstṛptimānbhavati yāvadapāṃ gataṃ tatrāsya yathākāmacāro bhavati | yo'po brahmetyupāste'sti bhagavo'dbhyo bhūya ityadbhyo vāva bhūyo'stīti tanme bhagavānbravītviti || 2 ||

One who worships water as Brahman obtains all desires and becomes fulfilled. He moves at will as far as water reaches. 'Is there, venerable one, anything greater than water?' 'There is indeed something greater than water.' 'Then tell it to me, venerable one.'

Mantra 26

तेजो वावाद्भ्यो भूयस्तद्वा एतद्वायुमागृह्याकाशमभितपति तदाहुर्निशोचति नितपति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाथापः सृजते तदेतदूर्ध्वाभिश्च तिरश्चीभिश्च विद्युद्भिराह्रादाश्चरन्ति तस्मादाहुर्विद्योतते स्तनयति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाथापः सृजते तेज उपास्स्वेति ।। १ ।।

tejo vāvādbhyo bhūyastadvā etadvāyumāgṛhyākāśamabhitapati tadāhurniśocati nitapati varṣiṣyati vā iti teja eva tatpūrvaṃ darśayitvāthāpaḥ sṛjate tadetadūrdhvābhiśca tiraścībhiśca vidyudbhirāhrādāścaranti tasmādāhurvidyotate stanayati varṣiṣyati vā iti teja eva tatpūrvaṃ darśayitvāthāpaḥ sṛjate teja upāssveti || 1 ||

Heat (fiery energy) is greater than water. It seizes the wind and warms the space. Then people say, 'It is hot, it is scorching, it will rain.' Thus heat first shows its sign and then sends forth the waters. Then, with lightnings flashing upward and across, the thunderclaps roll; therefore people say, 'It is lightening, it is thundering, it will rain.' Thus heat first shows its sign and then sends forth the waters. Worship heat.

Mantra 27

स यस्तेजो ब्रह्मेत्युपास्ते तेजस्वी वै स तेजस्वतो लोकान्भास्वतोऽपहततमस्कानभिसिध्यति यावत्तेजसो गतं तत्रास्य यथाकामचारो भवति यस्तेजो ब्रह्मेत्युपास्तेऽस्ति भगवस्तेजसो भूय इति तेजसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ।। २ ।।

sa yastejo brahmetyupāste tejasvī vai sa tejasvato lokānbhāsvato'pahatatamaskānabhisidhyati yāvattejaso gataṃ tatrāsya yathākāmacāro bhavati yastejo brahmetyupāste'sti bhagavastejaso bhūya iti tejaso vāva bhūyo'stīti tanme bhagavānbravītviti || 2 ||

One who worships heat as Brahman becomes radiant and attains worlds that are radiant, luminous, and free of darkness. He moves at will as far as heat reaches. 'Is there, venerable one, anything greater than heat?' 'There is indeed something greater than heat.' 'Then tell it to me, venerable one.'

Mantra 28

आकाशो वाव तेजसो भूयानाकाशे वै सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राण्यग्निराकाशेनाह्वयत्याकाशेन शृणोत्याकाशेन प्रतिशृणोत्याकाशे रमत आकाशे न रमत आकाशे जायत आकाशमभिजायत आकाशमुपास्स्वेति ।। १ ।।

ākāśo vāva tejaso bhūyānākāśe vai sūryācandramasāvubhau vidyunnakṣatrāṇyagnirākāśenāhvayatyākāśena śṛṇotyākāśena pratiśṛṇotyākāśe ramata ākāśe na ramata ākāśe jāyata ākāśamabhijāyata ākāśamupāssveti || 1 ||

Space is greater than heat. In space are both the sun and the moon, lightning, the stars, and fire. Through space one calls, through space one hears, through space one answers. In space one rejoices, and in space one does not rejoice. In space all things are born, and toward space they grow. Worship space.

Mantra 29

स य आकाशं ब्रह्मेत्युपास्त आकाशवतो वै स लोकान्प्रकाशवतोऽसम्बाधानुरुगायवतोऽभिसिध्यति यावदाकाशस्य गतं तत्रास्य यथाकामचारो भवति य आकाशं ब्रह्मेत्युपास्तेऽस्ति भगव आकाशाद्भूय इति आकाशाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ।। २ ।।

sa ya ākāśaṃ brahmetyupāsta ākāśavato vai sa lokānprakāśavato'sambādhānurugāyavato'bhisidhyati yāvadākāśasya gataṃ tatrāsya yathākāmacāro bhavati ya ākāśaṃ brahmetyupāste'sti bhagava ākāśādbhūya iti ākāśādvāva bhūyo'stīti tanme bhagavānbravītviti || 2 ||

One who worships space as Brahman attains worlds that are spacious, luminous, unconfined, and far-extending. He moves at will as far as space reaches. 'Is there, venerable one, anything greater than space?' 'There is indeed something greater than space.' 'Then tell it to me, venerable one.'

Mantra 30

स्मरो वावाकाशाद्भूयस्तस्माद्यद्यपि बहव आसीरन्न स्मरन्तो नैव ते कञ्चन शृणुयुर्न मन्वीरन्न विजानीरन्यदा वाव ते स्मरेयुरथ शृणुयुरथ मन्वीरन्नथ विजानीरन्स्मरेण वै पुत्रान्विजानाति स्मरेण पशून्स्मरमुपास्स्वेति ।। १ ।।

smaro vāvākāśādbhūyastasmādyadyapi bahava āsīranna smaranto naiva te kañcana śṛṇuyurna manvīranna vijānīranyadā vāva te smareyuratha śṛṇuyuratha manvīrannatha vijānīransmareṇa vai putrānvijānāti smareṇa paśūnsmaramupāssveti || 1 ||

Memory is greater than space. Therefore, even if many people were gathered together, if they had no memory they could hear nothing, reflect on nothing, know nothing; but when they remember, then they hear, reflect, and know. By memory one recognizes one's sons, by memory one's cattle. Worship memory.

Mantra 31

स यः स्मरं ब्रह्मेत्युपास्ते यावत्स्मरस्य गतं तत्रास्य यथाकामचारो भवति यः स्मरं ब्रह्मेत्युपास्तेऽस्ति भगवः स्मराद्भूय इति स्मराद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ।। २ ।।

sa yaḥ smaraṃ brahmetyupāste yāvatsmarasya gataṃ tatrāsya yathākāmacāro bhavati yaḥ smaraṃ brahmetyupāste'sti bhagavaḥ smarādbhūya iti smarādvāva bhūyo'stīti tanme bhagavānbravītviti || 2 ||

'One who worships memory as Brahman moves at will as far as memory reaches: such is one who worships memory as Brahman.' 'Is there, venerable one, anything greater than memory?' 'There is indeed something greater than memory.' 'Then tell it to me, venerable one.'

Mantra 32

आशा वाव स्मराद्भूयस्याशेद्धो वै स्मरो मन्त्रानधीते कर्माणि कुरुते पुत्राँश्च पशूँश्चेच्छत इमं च लोकममुं चेच्छत आशामुपास्स्वेति ।। १ ।।

āśā vāva smarādbhūyasyāśeddho vai smaro mantrānadhīte karmāṇi kurute putrāṃśca paśūṃścecchata imaṃ ca lokamamuṃ cecchata āśāmupāssveti || 1 ||

Hope is greater than memory. Kindled by hope, memory studies the sacred texts, performs rites, desires sons and cattle, and desires this world and the next. Worship hope.

Mantra 33

स य आशां ब्रह्मेत्युपास्त आशयास्य सर्वे कामाः समृध्यन्त्यमोघा हास्याशिषो भवन्ति यावदाशाया गतं तत्रास्य यथाकामचारो भवति य आशां ब्रह्मेत्युपास्तेऽस्ति भगव आशाया भूय इत्याशाया वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ।। २ ।।

sa ya āśāṃ brahmetyupāsta āśayāsya sarve kāmāḥ samṛdhyantyamoghā hāsyāśiṣo bhavanti yāvadāśāyā gataṃ tatrāsya yathākāmacāro bhavati ya āśāṃ brahmetyupāste'sti bhagava āśāyā bhūya ityāśāyā vāva bhūyo'stīti tanme bhagavānbravītviti || 2 ||

For one who worships hope as Brahman, all his desires are fulfilled through hope, and his blessings never prove barren. He moves at will as far as hope reaches. 'Is there, venerable one, anything greater than hope?' 'There is indeed something greater than hope.' 'Then tell it to me, venerable one.'

Mantra 34

प्राणो वा आशाया भूयान्यथा वा अरा नाभौ समर्पिता एवमस्मिन्प्राणे सर्वँ समर्पितं प्राणः प्राणेन याति प्राणः प्राणं ददाति प्राणाय ददाति प्राणो ह पिता प्राणो माता प्राणो भ्राता प्राणः स्वसा प्राण आचार्यः प्राणो ब्राह्मणः ।। १ ।।

prāṇo vā āśāyā bhūyānyathā vā arā nābhau samarpitā evamasminprāṇe sarvaṃ samarpitaṃ prāṇaḥ prāṇena yāti prāṇaḥ prāṇaṃ dadāti prāṇāya dadāti prāṇo ha pitā prāṇo mātā prāṇo bhrātā prāṇaḥ svasā prāṇa ācāryaḥ prāṇo brāhmaṇaḥ || 1 ||

Life-breath is greater than hope. As the spokes are fixed in the hub of a wheel, so is everything fixed in this life-breath. Life moves by life, life gives life, and gives to life. Life-breath is father, life-breath is mother, life-breath is brother, life-breath is sister, life-breath is teacher, life-breath is the brahmin.

Mantra 35

स यदि पितरं वा मातरं वा भ्रातरं वा स्वसारं वाचार्यं वा ब्राह्मणं वा किञ्चिद्भृशमिव प्रत्याह धिक्त्वास्त्वित्येवैनमाहुः पितृहा वै त्वमसि मातृहा वै त्वमसि भ्रातृहा वै त्वमसि स्वसृहा वै त्वमस्याचार्यहा वै त्वमसि ब्राह्मणहा वै त्वमसीति ।। २ ।।

sa yadi pitaraṃ vā mātaraṃ vā bhrātaraṃ vā svasāraṃ vācāryaṃ vā brāhmaṇaṃ vā kiñcidbhṛśamiva pratyāha dhiktvāstvityevainamāhuḥ pitṛhā vai tvamasi mātṛhā vai tvamasi bhrātṛhā vai tvamasi svasṛhā vai tvamasyācāryahā vai tvamasi brāhmaṇahā vai tvamasīti || 2 ||

Therefore, if one speaks even a harsh word to his father, mother, brother, sister, teacher, or a brahmin, people say to him, 'Shame on you! You are a slayer of your father, a slayer of your mother, a slayer of your brother, a slayer of your sister, a slayer of your teacher, a slayer of a brahmin.'

Mantra 36

अथ यद्यप्येनानुत्क्रान्तप्राणाञ्छूलेन समासं व्यतिषंदहेन्नैवैनं ब्रूयुः पितृहासीति न मातृहासीति न भ्रातृहासीति न स्वसृहासीति नाचार्यहासीति न ब्राह्मणहासीति ।। ३ ।।

atha yadyapyenānutkrāntaprāṇāñchūlena samāsaṃ vyatiṣaṃdahennaivainaṃ brūyuḥ pitṛhāsīti na mātṛhāsīti na bhrātṛhāsīti na svasṛhāsīti nācāryahāsīti na brāhmaṇahāsīti || 3 ||

But once their life-breath has departed, even if one were to pierce them through with a spike and burn them utterly, people would not say to him, 'You are a slayer of your father,' nor 'of your mother,' nor 'of your brother,' nor 'of your sister,' nor 'of your teacher,' nor 'of a brahmin' (for once the breath is gone, only a corpse remains).

Mantra 37

प्राणो ह्येवैतानि सर्वाणि भवति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नतिवादी भवति तं चेद्ब्रूयुरतिवाद्यसीत्यतिवाद्यस्मीति ब्रूयान्नापह्नुवीत ।। ४ ।।

prāṇo hyevaitāni sarvāṇi bhavati sa vā eṣa evaṃ paśyannevaṃ manvāna evaṃ vijānannativādī bhavati taṃ cedbrūyurativādyasītyativādyasmīti brūyānnāpahnuvīta || 4 ||

For life-breath becomes all these. One who sees thus, reflects thus, and knows thus becomes an ativadin, one who speaks surpassingly. If they say to him, 'You are an ativadin,' let him say, 'Yes, I am an ativadin'; let him not deny it.

Mantra 38

एष तु वा अतिवदति यः सत्येनातिवदति सोऽहं भगवः सत्येनातिवदानीति सत्यं त्वेव विजिज्ञासितव्यमिति सत्यं भगवो विजिज्ञास इति ।। १ ।।

eṣa tu vā ativadati yaḥ satyenātivadati so'haṃ bhagavaḥ satyenātivadānīti satyaṃ tveva vijijñāsitavyamiti satyaṃ bhagavo vijijñāsa iti || 1 ||

'But truly, he alone is an ativadin who speaks surpassingly through truth.' 'Then, venerable one, let me be one who speaks surpassingly through truth.' 'But truth itself must be sought to be known.' 'Venerable one, I wish to understand truth.'

Mantra 39

यदा वै विजानात्यथ सत्यं वदति नाविजानन्सत्यं वदति विजानन्नेव सत्यं वदति विज्ञानं त्वेव विजिज्ञासितव्यमिति विज्ञानं भगवो विजिज्ञास इति ।। १ ।।

yadā vai vijānātyatha satyaṃ vadati nāvijānansatyaṃ vadati vijānanneva satyaṃ vadati vijñānaṃ tveva vijijñāsitavyamiti vijñānaṃ bhagavo vijijñāsa iti || 1 ||

Only when one truly understands does one speak truth; one who does not understand does not speak truth, only one who understands speaks truth. 'But understanding itself must be sought to be known.' 'Venerable one, I wish to understand understanding.'

Mantra 40

यदा वै मनुतेऽथ विजानाति नामत्वा विजानाति मत्वैव विजानाति मतिस्त्वेव विजिज्ञासितव्येति । मतिं भगवो विजिज्ञास इति ।। १ ।।

yadā vai manute'tha vijānāti nāmatvā vijānāti matvaiva vijānāti matistveva vijijñāsitavyeti | matiṃ bhagavo vijijñāsa iti || 1 ||

Only when one reflects does one understand; without reflecting no one understands, only by reflecting does one understand. 'But reflection itself must be sought to be known.' 'Venerable one, I wish to understand reflection.'

Mantra 41

यदा वै श्रद्दधात्यथ मनुते नाश्रद्दधन्मनुते श्रद्दधदेव मनुते श्रद्धा त्वेव विजिज्ञासितव्येति श्रद्धां भगवो विजिज्ञास इति ।। १ ।।

yadā vai śraddadhātyatha manute nāśraddadhanmanute śraddadhadeva manute śraddhā tveva vijijñāsitavyeti śraddhāṃ bhagavo vijijñāsa iti || 1 ||

Only when one has faith does one reflect; without faith no one reflects, only one who has faith reflects. 'But faith itself must be sought to be known.' 'Venerable one, I wish to understand faith.'

Mantra 42

यदा वै निस्तिष्ठत्यथ श्रद्दधाति नानिस्तिष्ठञ्छ्रद्दधाति निस्तिष्ठन्नेव श्रद्दधाति निष्ठा त्वेव विजिज्ञासितव्येति निष्ठां भगवो विजिज्ञास इति ।। १ ।।

yadā vai nistiṣṭhatyatha śraddadhāti nānistiṣṭhañchraddadhāti nistiṣṭhanneva śraddadhāti niṣṭhā tveva vijijñāsitavyeti niṣṭhāṃ bhagavo vijijñāsa iti || 1 ||

Only when one is steadfast does one have faith; without steadfastness no one has faith, only one who is steadfast has faith. 'But steadfastness itself must be sought to be known.' 'Venerable one, I wish to understand steadfastness.'

Mantra 43

यदा वै करोत्यथ निस्तिष्ठति नाकृत्वा निस्तिष्ठति कृत्वैव निस्तिष्ठति कृतिस्त्वेव विजिज्ञासितव्येति । कृतिं भगवो विजिज्ञास इति ।। १ ।।

yadā vai karotyatha nistiṣṭhati nākṛtvā nistiṣṭhati kṛtvaiva nistiṣṭhati kṛtistveva vijijñāsitavyeti | kṛtiṃ bhagavo vijijñāsa iti || 1 ||

Only when one acts does one become steadfast; without acting no one becomes steadfast, only by acting does one become steadfast. 'But action itself must be sought to be known.' 'Venerable one, I wish to understand action.'

Mantra 44

यदा वै सुखं लभतेऽथ करोति नासुखं लब्ध्वा करोति सुखमेव लब्ध्वा करोति सुखं त्वेव विजिज्ञासितव्यमिति । सुखं भगवो विजिज्ञास इति ।। १ ।।

yadā vai sukhaṃ labhate'tha karoti nāsukhaṃ labdhvā karoti sukhameva labdhvā karoti sukhaṃ tveva vijijñāsitavyamiti | sukhaṃ bhagavo vijijñāsa iti || 1 ||

Only when one finds happiness does one act; without finding happiness no one acts, only on finding happiness does one act. 'But happiness itself must be sought to be known.' 'Venerable one, I wish to understand happiness.'

Mantra 45

यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति ।। १ ।।

yo vai bhūmā tatsukhaṃ nālpe sukhamasti bhūmaiva sukhaṃ bhūmā tveva vijijñāsitavya iti bhūmānaṃ bhagavo vijijñāsa iti || 1 ||

That which is the Infinite (the plenum) is happiness. There is no happiness in the little (the finite). The Infinite alone is happiness. 'But the Infinite itself must be sought to be known.' 'Venerable one, I wish to understand the Infinite.'

Mantra 46

यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमाथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पं यो वै भूमा तदमृतमथ यदल्पं तन्मर्त्यँ स भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि वा न महिम्नीति ।। १ ।।

yatra nānyatpaśyati nānyacchṛṇoti nānyadvijānāti sa bhūmātha yatrānyatpaśyatyanyacchṛṇotyanyadvijānāti tadalpaṃ yo vai bhūmā tadamṛtamatha yadalpaṃ tanmartyaṃ sa bhagavaḥ kasminpratiṣṭhita iti sve mahimni yadi vā na mahimnīti || 1 ||

Where one sees nothing else, hears nothing else, knows nothing else: that is the Infinite. But where one sees something else, hears something else, knows something else: that is the little. What is the Infinite is the immortal; what is the little is mortal. 'Venerable one, on what is the Infinite established?' 'On its own greatness; or rather, not even on greatness (for it depends on nothing else).'

Mantra 47

गवाश्वमिह महिमेत्याचक्षते हस्तिहिरण्यं दासभार्यां क्षेत्राण्यायतनानीति नाहमेवं ब्रवीमि ब्रवीमीति होवाचान्योह्यन्यस्मिन्प्रतिष्ठित इति ।। २ ।।

gavāśvamiha mahimetyācakṣate hastihiraṇyaṃ dāsabhāryāṃ kṣetrāṇyāyatanānīti nāhamevaṃ bravīmi bravīmīti hovācānyohyanyasminpratiṣṭhita iti || 2 ||

In this world people call cattle and horses 'greatness,' and elephants and gold, servants and wives, fields and dwellings. 'I do not speak thus, I do not speak thus,' he said, 'for there one thing rests upon another (and so is dependent and finite, not the true greatness).'

Mantra 48

स एवाधस्तात्स उपरिष्टात्स पश्चात्स पुरस्तात्स दक्षिणतः स उत्तरतः स एवेदँ सर्वमित्यथातोऽहङ्कारादेश एवाहमेवाधस्तादहमुपरिष्टादहं पश्चादहं पुरस्तादहं दक्षिणतोऽहमुत्तरतोऽहमेवेदँ सर्वमिति ।। १ ।।

sa evādhastātsa upariṣṭātsa paścātsa purastātsa dakṣiṇataḥ sa uttarataḥ sa evedaṃ sarvamityathāto'haṅkārādeśa evāhamevādhastādahamupariṣṭādahaṃ paścādahaṃ purastādahaṃ dakṣiṇato'hamuttarato'hamevedaṃ sarvamiti || 1 ||

That very one is below, it is above, it is behind, it is in front, it is to the south, it is to the north; that alone is all this. And now the teaching in terms of the ego: I am below, I am above, I am behind, I am in front, I am to the south, I am to the north; I alone am all this.

Mantra 49

अथात आत्मादेश एवात्मैवाधस्तादात्मोपरिष्टादात्मा पश्चादात्मा पुरस्तादात्मा दक्षिणत आत्मोत्तरत आत्मैवेदँ सर्वमिति ।। २ ।।

athāta ātmādeśa evātmaivādhastādātmopariṣṭādātmā paścādātmā purastādātmā dakṣiṇata ātmottarata ātmaivedaṃ sarvamiti || 2 ||

And now the teaching in terms of the Self: the Self alone is below, the Self is above, the Self is behind, the Self is in front, the Self is to the south, the Self is to the north; the Self alone is all this.

Mantra 50

तस्य ह वा एतस्यैवं पश्यत एवं मन्वानस्यैवं विजानत आत्मतः प्राण आत्मत आशात्मतः स्मर आत्मत आकाश आत्मतस्तेज आत्मत आप आत्मत आविर्भावतिरोभावावात्मतोऽन्नमात्मतो बलमात्मतो विज्ञानमात्मतो ध्यानमात्मतश्चित्तमात्मतः सङ्कल्प आत्मतो मन आत्मतो वागात्मतो नामात्मतो मन्त्रा आत्मतः कर्माण्यात्मत एवेदँसर्वमिति ।। १ ।।

tasya ha vā etasyaivaṃ paśyata evaṃ manvānasyaivaṃ vijānata ātmataḥ prāṇa ātmata āśātmataḥ smara ātmata ākāśa ātmatasteja ātmata āpa ātmata āvirbhāvatirobhāvāvātmato'nnamātmato balamātmato vijñānamātmato dhyānamātmataścittamātmataḥ saṅkalpa ātmato mana ātmato vāgātmato nāmātmato mantrā ātmataḥ karmāṇyātmata evedaṃsarvamiti || 1 ||

For the one who sees thus, reflects thus, and knows thus, from the Self alone is the life-breath, from the Self hope, from the Self memory, from the Self space, from the Self heat, from the Self water, from the Self appearance and disappearance, from the Self food, from the Self strength, from the Self understanding, from the Self meditation, from the Self thought, from the Self will, from the Self mind, from the Self speech, from the Self name, from the Self the sacred verses, from the Self the rites; from the Self alone is all this.

Mantra 51

तदेष श्लोको न पश्यो मृत्युं पश्यति न रोगं नोत दुःखताँ सर्वँ ह पश्यः पश्यति सर्वमाप्नोति सर्वश इति स एकधा भवति त्रिधा भवति पञ्चधा सप्तधा नवधा चैव पुनश्चैकादशः स्मृतः शतं च दश चैकश्च सहस्राणि च विँशतिराहारशुद्धौ सत्त्वशुद्धिः सत्त्वशुद्धौ ध्रुवा स्मृतिः स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षस्तस्मै मृदितकषायाय तमसस्पारं दर्शयति भगवान्सनत्कुमारस्तँ स्कन्द इत्याचक्षते तँ स्कन्द इत्याचक्षते ।। २ ।।

tadeṣa śloko na paśyo mṛtyuṃ paśyati na rogaṃ nota duḥkhatāṃ sarvaṃ ha paśyaḥ paśyati sarvamāpnoti sarvaśa iti sa ekadhā bhavati tridhā bhavati pañcadhā saptadhā navadhā caiva punaścaikādaśaḥ smṛtaḥ śataṃ ca daśa caikaśca sahasrāṇi ca viṃśatirāhāraśuddhau sattvaśuddhiḥ sattvaśuddhau dhruvā smṛtiḥ smṛtilambhe sarvagranthīnāṃ vipramokṣastasmai mṛditakaṣāyāya tamasaspāraṃ darśayati bhagavānsanatkumārastaṃ skanda ityācakṣate taṃ skanda ityācakṣate || 2 ||

On this there is a verse: 'The seer does not see death, nor disease, nor sorrow; the seer sees all and obtains all in every way.' That Self becomes one, becomes threefold, fivefold, sevenfold, ninefold, and again is called elevenfold; and a hundred and ten, and a thousand and twenty as well. By purity of food comes purity of being; by purity of being, steadfast memory; and on attaining memory, release from all the knots of the heart. To such a one, his impurities wiped away, the venerable Sanatkumara shows the far shore beyond darkness. Him they call Skanda, him they call Skanda.

Mantra 1

अथ यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशस्तस्मिन्यदन्तस्तदन्वेष्टव्यं तद्वाव विजिज्ञासितव्यमिति ।। १ ।।

atha yadidamasminbrahmapure daharaṃ puṇḍarīkaṃ veśma daharo'sminnantarākāśastasminyadantastadanveṣṭavyaṃ tadvāva vijijñāsitavyamiti

Now, in this city of Brahman (the body) there is a small lotus, a dwelling; within it is a small space (the dahara ākāśa). What is within that, that is to be sought; that indeed is to be earnestly inquired into.

Mantra 2

तं चेद्ब्रूयुर्यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशः किं तदत्र विद्यते यदन्वेष्टव्यं यद्वाव विजिज्ञासितव्यमिति स ब्रूयात् ।। २ ।।

taṃ cedbrūyuryadidamasminbrahmapure daharaṃ puṇḍarīkaṃ veśma daharo'sminnantarākāśaḥ kiṃ tadatra vidyate yadanveṣṭavyaṃ yadvāva vijijñāsitavyamiti sa brūyāt

If they should say to him: In this city of Brahman there is this small lotus-dwelling, and within it a small space — what is there within it that should be sought, that should be inquired into? — he should reply:

Mantra 3

यावान्वा अयमाकाशस्तावानेषोऽन्तर्हृदय आकाश उभे अस्मिन्द्यावापृथिवी अन्तरेव समाहिते उभावग्निश्च वायुश्च सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राणि यच्चास्येहास्ति यच्च नास्ति सर्वं तदस्मिन्समाहितमिति ।। ३ ।।

yāvānvā ayamākāśastāvāneṣo'ntarhṛdaya ākāśa ubhe asmindyāvāpṛthivī antareva samāhite ubhāvagniśca vāyuśca sūryācandramasāvubhau vidyunnakṣatrāṇi yaccāsyehāsti yacca nāsti sarvaṃ tadasminsamāhitamiti

As vast as is this space (around us), so vast is this space within the heart. Within it are contained both heaven and earth, both fire and air, both sun and moon, lightning and the stars; and whatever there is here of one's own and whatever is not — all that is contained within it.

Mantra 4

तं चेद्ब्रूयुरस्मिंश्चेदिदं ब्रह्मपुरे सर्वं समाहितं सर्वाणि च भूतानि सर्वे च कामा यदैतज्जरा वाप्नोति प्रध्वंसते वा किं ततोऽतिशिष्यत इति ।। ४ ।।

taṃ cedbrūyurasmiṃścedidaṃ brahmapure sarvaṃ samāhitaṃ sarvāṇi ca bhūtāni sarve ca kāmā yadaitajjarā vāpnoti pradhvaṃsate vā kiṃ tato'tiśiṣyata iti

If they should say to him: In this city of Brahman, in which all this is contained — all beings and all desires — when old age overtakes it or it perishes, what then is left over? —

Mantra 5

स ब्रूयात्नास्य जरयैतज्जीर्यति न वधेनास्य हन्यत एतत्सत्यं ब्रह्मपुरमस्मिन्कामाः समाहिताः एष आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पो यथा ह्येवेह प्रजा अन्वाविशन्ति यथानुशासनम् यं यमन्तमभिकामा भवन्ति यं जनपदं यं क्षेत्रभागं तं तमेवोपजीवन्ति ।। ५ ।।

sa brūyātnāsya jarayaitajjīryati na vadhenāsya hanyata etatsatyaṃ brahmapuramasminkāmāḥ samāhitāḥ eṣa ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṃkalpo yathā hyeveha prajā anvāviśanti yathānuśāsanam yaṃ yamantamabhikāmā bhavanti yaṃ janapadaṃ yaṃ kṣetrabhāgaṃ taṃ tamevopajīvanti

He should reply: With the ageing of this (body), that (space within) does not age; with the slaying of this, it is not slain. This is the true city of Brahman; in it are contained (all) desires. This is the Self, free from evil, free from old age, free from death, free from sorrow, free from hunger, free from thirst, whose desire is the real, whose resolve is the real. For just as here people follow according to command — whatever object they long for, whatever country, whatever plot of land — and live dependent upon it,

Mantra 6

तद्यथेह कर्मजितो लोकः क्षीयत एवमेवामुत्र पुण्यजितो लोकः क्षीयते तद्य इहात्मानमननुविद्य व्रजन्त्येतांश्च सत्यान्कामांस्तेषां सर्वेषु लोकेष्वकामचारो भवत्यथ य इहात्मानमनुविद्य व्रजन्त्येतांश्च सत्यान्कामांस्तेषां सर्वेषु लोकेषु कामचारो भवति ।। ६ ।।

tadyatheha karmajito lokaḥ kṣīyata evamevāmutra puṇyajito lokaḥ kṣīyate tadya ihātmānamananuvidya vrajantyetāṃśca satyānkāmāṃsteṣāṃ sarveṣu lokeṣvakāmacāro bhavatyatha ya ihātmānamanuvidya vrajantyetāṃśca satyānkāmāṃsteṣāṃ sarveṣu lokeṣu kāmacāro bhavati

Just as here the world won by action perishes, so there the world won by merit perishes. Therefore those who depart from here without having known the Self and these real desires — for them there is no freedom of movement in all the worlds; whereas those who depart from here having known the Self and these real desires — for them there is freedom of movement in all the worlds.

Mantra 7

स यदि पितृलोककामो भवति संकल्पादेवास्य पितरः समुत्तिष्ठन्ति तेन पितृलोकेन सम्पन्नो महीयते ।। १ ।।

sa yadi pitṛlokakāmo bhavati saṃkalpādevāsya pitaraḥ samuttiṣṭhanti tena pitṛlokena sampanno mahīyate

If he becomes desirous of the world of the fathers, by his mere resolve the fathers rise up; and endowed with that world of the fathers he is exalted.

Mantra 8

अथ यदि मातृलोककामो भवति संकल्पादेवास्य मातरः समुत्तिष्ठन्ति तेन मातृलोकेन सम्पन्नो महीयते ।। २ ।।

atha yadi mātṛlokakāmo bhavati saṃkalpādevāsya mātaraḥ samuttiṣṭhanti tena mātṛlokena sampanno mahīyate

And if he becomes desirous of the world of the mothers, by his mere resolve the mothers rise up; and endowed with that world of the mothers he is exalted.

Mantra 9

अथ यदि भ्रातृलोककामो भवति संकल्पादेवास्य भ्रातरः समुत्तिष्ठन्ति तेन भ्रातृलोकेन सम्पन्नो महीयते ।। ३ ।।

atha yadi bhrātṛlokakāmo bhavati saṃkalpādevāsya bhrātaraḥ samuttiṣṭhanti tena bhrātṛlokena sampanno mahīyate

And if he becomes desirous of the world of the brothers, by his mere resolve the brothers rise up; and endowed with that world of the brothers he is exalted.

Mantra 10

अथ यदि स्वसृलोककामो भवति संकल्पादेवास्य स्वसारः समुत्तिष्ठन्ति तेन स्वसृलोकेन सम्पन्नो महीयते ।। ४ ।।

atha yadi svasṛlokakāmo bhavati saṃkalpādevāsya svasāraḥ samuttiṣṭhanti tena svasṛlokena sampanno mahīyate

And if he becomes desirous of the world of the sisters, by his mere resolve the sisters rise up; and endowed with that world of the sisters he is exalted.

Mantra 11

अथ यदि सखिलोककामो भवति संकल्पादेवास्य सखायः समुत्तिष्ठन्ति तेन सखिलोकेन सम्पन्नो महीयते ।। ५ ।।

atha yadi sakhilokakāmo bhavati saṃkalpādevāsya sakhāyaḥ samuttiṣṭhanti tena sakhilokena sampanno mahīyate

And if he becomes desirous of the world of the friends, by his mere resolve the friends rise up; and endowed with that world of the friends he is exalted.

Mantra 12

अथ यदि गन्धमाल्यलोककामो भवति संकल्पादेवास्य गन्धमाल्ये समुत्तिष्ठतस्तेन गन्धमाल्यलोकेन सम्पन्नो महीयते ।। ६ ।।

atha yadi gandhamālyalokakāmo bhavati saṃkalpādevāsya gandhamālye samuttiṣṭhatastena gandhamālyalokena sampanno mahīyate

And if he becomes desirous of the world of perfumes and garlands, by his mere resolve perfumes and garlands rise up; and endowed with that world of perfumes and garlands he is exalted.

Mantra 13

अथ यद्यन्नपानलोककामो भवति संकल्पादेवास्यान्नपाने समुत्तिष्ठतस्तेनान्नपानलोकेन सम्पन्नो महीयते ।। ७ ।।

atha yadyannapānalokakāmo bhavati saṃkalpādevāsyānnapāne samuttiṣṭhatastenānnapānalokena sampanno mahīyate

And if he becomes desirous of the world of food and drink, by his mere resolve food and drink rise up; and endowed with that world of food and drink he is exalted.

Mantra 14

अथ यदि गीतवादित्रलोककामो भवति संकल्पादेवास्य गीतवादित्रे समुत्तिष्ठतस्तेन गीतवादित्रलोकेन सम्पन्नो महीयते ।। ८ ।।

atha yadi gītavāditralokakāmo bhavati saṃkalpādevāsya gītavāditre samuttiṣṭhatastena gītavāditralokena sampanno mahīyate

And if he becomes desirous of the world of song and instrumental music, by his mere resolve song and music rise up; and endowed with that world of song and music he is exalted.

Mantra 15

अथ यदि स्त्रीलोककामो भवति संकल्पादेवास्य स्त्रियः समुत्तिष्ठन्ति तेन स्त्रीलोकेन सम्पन्नो महीयते ।। ९ ।।

atha yadi strīlokakāmo bhavati saṃkalpādevāsya striyaḥ samuttiṣṭhanti tena strīlokena sampanno mahīyate

And if he becomes desirous of the world of women, by his mere resolve women rise up; and endowed with that world of women he is exalted.

Mantra 16

यं यमन्तमभिकामो भवति यं कामं कामयते सोऽस्य संकल्पादेव समुत्तिष्ठति तेन सम्पन्नो महीयते ।। १० ।।

yaṃ yamantamabhikāmo bhavati yaṃ kāmaṃ kāmayate so'sya saṃkalpādeva samuttiṣṭhati tena sampanno mahīyate

Whatever object he longs for, whatever desire he wishes for, arises by his mere resolve; and endowed with it he is exalted.

Mantra 17

त इमे सत्याः कामा अनृतापिधानास्तेषां सत्यानां सतामनृतमपिधानं यो यो ह्यस्येतः प्रैति न तमिह दर्शनाय लभते ।। १ ।।

ta ime satyāḥ kāmā anṛtāpidhānāsteṣāṃ satyānāṃ satāmanṛtamapidhānaṃ yo yo hyasyetaḥ praiti na tamiha darśanāya labhate

These real desires have the unreal as their covering. Though they are real, they have the unreal as a veil. For whoever of one's own departs from here, one does not get to see him again here.

Mantra 18

अथ ये चास्येह जीवा ये च प्रेता यच्चान्यदिच्छन्न लभते सर्वं तदत्र गत्वा विन्दतेऽत्र ह्यस्यैते सत्याः कामा अनृतापिधानास्तद्यथापि हिरण्यनिधिं निहितमक्षेत्रज्ञा उपर्युपरि सञ्चरन्तो न विन्देयुरेवमेवेमाः सर्वाः प्रजा अहरहर्गच्छन्त्य एतं ब्रह्मलोकं न विन्दन्त्यनृतेन हि प्रत्यूढाः ।। २ ।।

atha ye cāsyeha jīvā ye ca pretā yaccānyadicchanna labhate sarvaṃ tadatra gatvā vindate'tra hyasyaite satyāḥ kāmā anṛtāpidhānāstadyathāpi hiraṇyanidhiṃ nihitamakṣetrajñā uparyupari sañcaranto na vindeyurevamevemāḥ sarvāḥ prajā aharahargacchantya etaṃ brahmalokaṃ na vindantyanṛtena hi pratyūḍhāḥ

But whatever is his here — those living and those departed — and whatever else one desires but does not obtain, all that one finds by going there (into the heart's space); for there indeed are these his real desires, covered by the unreal. Just as people who do not know the spot may walk again and again over a hidden treasure of gold and yet not find it, so all these creatures go there day after day (in deep sleep) and yet do not find this world of Brahman, for they are carried away by the unreal.

Mantra 19

स वा एष आत्मा हृदि तस्यैतदेव निरुक्तं हृद्ययमिति तस्माद्धृदयमहरहर्वा एवंवित्स्वर्गं लोकमेति ।। ३ ।।

sa vā eṣa ātmā hṛdi tasyaitadeva niruktaṃ hṛdyayamiti tasmāddhṛdayamaharaharvā evaṃvitsvargaṃ lokameti

This Self dwells in the heart. Its etymology is this: 'this one is in the heart' (hṛdi ayam) — therefore it is called hṛdayam. He who knows this goes day by day to the heavenly world.

Mantra 20

अथ य एष सम्प्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तस्य ह वा एतस्य ब्रह्मणो नाम सत्यमिति ।। ४ ।।

atha ya eṣa samprasādo'smāccharīrātsamutthāya paraṃ jyotirupasampadya svena rūpeṇābhiniṣpadyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti tasya ha vā etasya brahmaṇo nāma satyamiti

Now that serene one (samprasāda), rising up from this body and reaching the highest light, appears in his own true form — this is the Self, he said; this is the immortal, the fearless; this is Brahman. And the name of this Brahman is 'the Real' (satyam).

Mantra 21

तानि ह वा एतानि त्रीण्यक्षराणि सतीयमिति तद्यत्सत्तदमृतमथ यत्ति तन्मर्त्यमथ यद्यं तेनोभे यच्छति यदनेनोभे यच्छति तस्माद्यमहरहर्वा एवंवित्स्वर्गं लोकमेति ।। ५ ।।

tāni ha vā etāni trīṇyakṣarāṇi satīyamiti tadyatsattadamṛtamatha yatti tanmartyamatha yadyaṃ tenobhe yacchati yadanenobhe yacchati tasmādyamaharaharvā evaṃvitsvargaṃ lokameti

These are its three syllables: sat-ti-yam. What is 'sat', that is the immortal; what is 'ti', that is the mortal; and what is 'yam', with that one holds the two together (niyacchati). Because with it one holds the two together, therefore it is 'yam'. He who knows this goes day by day to the heavenly world.

Mantra 22

अथ य आत्मा स सेतुर्धृतिरेषां लोकानामसंभेदाय नैतं सेतुमहोरात्रे तरतो न जरा न मृत्युर्न शोको न सुकृतं न दुष्कृतं सर्वे पाप्मानोऽतो निवर्तन्तेऽपहतपाप्मा ह्येष ब्रह्मलोकः ।। १ ।।

atha ya ātmā sa seturdhṛtireṣāṃ lokānāmasaṃbhedāya naitaṃ setumahorātre tarato na jarā na mṛtyurna śoko na sukṛtaṃ na duṣkṛtaṃ sarve pāpmāno'to nivartante'pahatapāpmā hyeṣa brahmalokaḥ

Now, that Self is a bridge, a boundary, keeping these worlds apart so that they do not merge. Neither day nor night crosses that bridge, nor old age, nor death, nor sorrow, nor good deeds, nor evil deeds. All evils turn back from it, for this world of Brahman is free from evil.

Mantra 23

तस्माद्वा एतं सेतुं तीर्त्वान्धः सन्ननन्धो भवति विद्धः सन्नविद्धो भवत्युपतापी सन्ननुपतापी भवति तस्माद्वा एतं सेतुं तीर्त्वापि नक्तमहरेवाभिनिष्पद्यते सकृद्विभातो ह्येवैष ब्रह्मलोकः ।। २ ।।

tasmādvā etaṃ setuṃ tīrtvāndhaḥ sannanandho bhavati viddhaḥ sannaviddho bhavatyupatāpī sannanupatāpī bhavati tasmādvā etaṃ setuṃ tīrtvāpi naktamaharevābhiniṣpadyate sakṛdvibhāto hyevaiṣa brahmalokaḥ

Therefore, having crossed this bridge, the blind becomes no longer blind, the wounded no longer wounded, the afflicted no longer afflicted. Therefore, having crossed this bridge, even night becomes day, for this world of Brahman is illumined once and for all.

Mantra 24

तद्य एवैतं ब्रह्मलोकं ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषां सर्वेषु लोकेषु कामचारो भवति ।। ३ ।।

tadya evaitaṃ brahmalokaṃ brahmacaryeṇānuvindanti teṣāmevaiṣa brahmalokasteṣāṃ sarveṣu lokeṣu kāmacāro bhavati

Therefore those who find this world of Brahman through brahmacarya — theirs alone is this world of Brahman, and for them there is freedom of movement in all the worlds.

Mantra 25

अथ यद्यज्ञ इत्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव यो ज्ञाता तं विन्दतेऽथ यदिष्टमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येवेष्ट्वात्मानमनुविन्दते ।। १ ।।

atha yadyajña ityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeva yo jñātā taṃ vindate'tha yadiṣṭamityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeveṣṭvātmānamanuvindate

Now, what people call 'sacrifice' (yajña) is really brahmacarya, for only through brahmacarya does the knower find (the Self). And what they call 'the offered' (iṣṭa) is really brahmacarya, for only through brahmacarya, having sought, does one find the Self.

Mantra 26

अथ यत्सत्त्रायणमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव सत आत्मनस्त्राणं विन्दतेऽथ यन्मौनमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येवात्मानमनुविद्य मनुते ।। २ ।।

atha yatsattrāyaṇamityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeva sata ātmanastrāṇaṃ vindate'tha yanmaunamityācakṣate brahmacaryameva tadbrahmacaryeṇa hyevātmānamanuvidya manute

And what people call 'the sattrāyaṇa sacrifice' is really brahmacarya, for only through brahmacarya does one find the protection (trāṇa) of the Self that truly is (sat). And what they call 'silence' (mauna) is really brahmacarya, for only through brahmacarya, having known the Self, does one reflect upon it.

Mantra 27

अथ यदनाशकायनमित्याचक्षते ब्रह्मचर्यमेव तदेष ह्यात्मा न नश्यति यं ब्रह्मचर्येणानुविन्दतेऽथ यदरण्यायनमित्याचक्षते ब्रह्मचर्यमेव तदरश्च ह वै ण्यश्चार्णवौ ब्रह्मलोके तृतीयस्यामितो दिवि तदैरं मदीयं सरस्तदश्वत्थः सोमसवनस्तदपराजिता पूर्ब्रह्मणः प्रभुविमितं हिरण्मयम् ।। ३ ।।

atha yadanāśakāyanamityācakṣate brahmacaryameva tadeṣa hyātmā na naśyati yaṃ brahmacaryeṇānuvindate'tha yadaraṇyāyanamityācakṣate brahmacaryameva tadaraśca ha vai ṇyaścārṇavau brahmaloke tṛtīyasyāmito divi tadairaṃ madīyaṃ sarastadaśvatthaḥ somasavanastadaparājitā pūrbrahmaṇaḥ prabhuvimitaṃ hiraṇmayam

And what people call 'a course of fasting' (anāśakāyana) is really brahmacarya, for that Self which one finds through brahmacarya does not perish. And what they call 'the hermit's course' (araṇyāyana) is really brahmacarya. Ara and Nya are the two seas in the world of Brahman, in the third heaven from here; there is the lake Airammadīya, there the aśvattha tree raining down soma, there the citadel of Brahman named Aparājitā, and the golden hall built by the Lord.

Mantra 28

तद्य एवैतवरं च ण्यं चार्णवौ ब्रह्मलोके ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषां सर्वेषु लोकेषु कामचारो भवति ।। ४ ।।

tadya evaitavaraṃ ca ṇyaṃ cārṇavau brahmaloke brahmacaryeṇānuvindanti teṣāmevaiṣa brahmalokasteṣāṃ sarveṣu lokeṣu kāmacāro bhavati

Therefore those who find, through brahmacarya, those two seas Ara and Nya in the world of Brahman — theirs alone is this world of Brahman, and for them there is freedom of movement in all the worlds.

Mantra 29

अथ या एता हृदयस्य नाड्यस्ताः पिङ्गलस्याणिम्नस्तिष्ठन्ति शुक्लस्य नीलस्य पीतस्य लोहितस्येत्यसौ वा आदित्यः पिङ्गल एष शुक्ल एष नील एष पीत एष लोहितः ।। १ ।।

atha yā etā hṛdayasya nāḍyastāḥ piṅgalasyāṇimnastiṣṭhanti śuklasya nīlasya pītasya lohitasyetyasau vā ādityaḥ piṅgala eṣa śukla eṣa nīla eṣa pīta eṣa lohitaḥ

Now, these arteries (nāḍīs) of the heart stand filled with a fine essence that is reddish-brown, white, blue, yellow and red. Yonder sun too is reddish-brown, it is white, it is blue, it is yellow, it is red.

Mantra 30

तद्यथा महापथ आतत उभौ ग्रामौ गच्छतीमं चामुं चैवमेवैता आदित्यस्य रश्मय उभौ लोकौ गच्छन्तीमं चामुं चामुष्मादादित्यात्प्रतायन्ते ता आसु नाडीषु सृप्ता आभ्यो नाडीभ्यः प्रतायन्ते तेऽमुष्मिन्नादित्ये सृप्ताः ।। २ ।।

tadyathā mahāpatha ātata ubhau grāmau gacchatīmaṃ cāmuṃ caivamevaitā ādityasya raśmaya ubhau lokau gacchantīmaṃ cāmuṃ cāmuṣmādādityātpratāyante tā āsu nāḍīṣu sṛptā ābhyo nāḍībhyaḥ pratāyante te'muṣminnāditye sṛptāḥ

Just as a great highway runs stretching to both villages, this one and that one, so the rays of the sun go to both worlds, this one and that one. They spread out from yonder sun and enter into these arteries; from these arteries they spread out and enter into yonder sun.

Mantra 31

तद्यत्रैतत्सुप्तः समस्तः सम्प्रसन्नः स्वप्नं न विजानात्यासु तदा नाडीषु सृप्तो भवति तं न कश्चन पाप्मा स्पृशति तेजसा हि तदा सम्पन्नो भवति ।। ३ ।।

tadyatraitatsuptaḥ samastaḥ samprasannaḥ svapnaṃ na vijānātyāsu tadā nāḍīṣu sṛpto bhavati taṃ na kaścana pāpmā spṛśati tejasā hi tadā sampanno bhavati

Now, when one is thus asleep, wholly at peace and serene, and knows no dream, then he has crept into these arteries; and no evil touches him, for then he is united with light (tejas).

Mantra 32

अथ यत्रैतदबलिमानं नीतो भवति तमभित आसीना आहुर्जानासि मां जानासि मामिति स यावदस्माच्छरीरादनुत्क्रान्तो भवति तावज्जानाति ।। ४ ।।

atha yatraitadabalimānaṃ nīto bhavati tamabhita āsīnā āhurjānāsi māṃ jānāsi māmiti sa yāvadasmāccharīrādanutkrānto bhavati tāvajjānāti

Now, when one is thus reduced to weakness (in dying), those sitting around him say: 'Do you know me? Do you know me?' As long as he has not departed from this body, so long he knows them.

Mantra 33

अथ यत्रैतदस्माच्छरीरादुत्क्रामत्यथैतैरेव रश्मिभिरूर्ध्वमाक्रमते स ओमिति वा होद्वा मीयते स यावत्क्षिप्येन्मनस्तावदादित्यं गच्छत्येतद्वै खलु लोकद्वारं विदुषां प्रपदनं निरोधोऽविदुषाम् ।। ५ ।।

atha yatraitadasmāccharīrādutkrāmatyathaitaireva raśmibhirūrdhvamākramate sa omiti vā hodvā mīyate sa yāvatkṣipyenmanastāvadādityaṃ gacchatyetadvai khalu lokadvāraṃ viduṣāṃ prapadanaṃ nirodho'viduṣām

But when he departs from this body, then he ascends upward by these very rays. He goes up with the thought of Om, or (departs without it). As quick as the mind can travel, he reaches the sun. That indeed is the gateway of the worlds — an entrance for the knowers, a barrier for the ignorant.

Mantra 34

तदेष श्लोकः । शतं चैका च हृदयस्य नाड्यस्तासां मूर्धानमभिनिःसृतैका । तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्त्युत्क्रमणे भवन्ति ।। ६ ।।

tadeṣa ślokaḥ | śataṃ caikā ca hṛdayasya nāḍyastāsāṃ mūrdhānamabhiniḥsṛtaikā | tayordhvamāyannamṛtatvameti viṣvaṅṅanyā utkramaṇe bhavantyutkramaṇe bhavanti

On this there is this verse: 'A hundred and one are the arteries of the heart; of these, one passes up to the crown of the head. Going up by it, one attains immortality; the others, in their various directions, become passages for departing — yea, become passages for departing.'

Mantra 35

य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वांश्च लोकानाप्नोति सर्वांश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच ।। १ ।।

ya ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṃkalpaḥ so'nveṣṭavyaḥ sa vijijñāsitavyaḥ sa sarvāṃśca lokānāpnoti sarvāṃśca kāmānyastamātmānamanuvidya vijānātīti ha prajāpatiruvāca

The Self that is free from evil, free from old age, free from death, free from sorrow, free from hunger, free from thirst, whose desire is the real and whose resolve is the real — that is to be sought, that is to be inquired into. He who has found and who knows that Self attains all worlds and all desires. So spoke Prajapati.

Mantra 36

तद्धोभये देवासुरा अनुबुबुधिरे ते होचुर्हन्त तमात्मानमन्वेच्छामो यमात्मानमन्विष्य सर्वांश्च लोकानाप्नोति सर्वांश्च कामानितीन्द्रो हैव देवानामभिप्रवव्राज विरोचनोऽसुराणां तौ हासंविदानावेव समित्पाणी प्रजापतिसकाशमाजग्मतुः ।। २ ।।

taddhobhaye devāsurā anububudhire te hocurhanta tamātmānamanvecchāmo yamātmānamanviṣya sarvāṃśca lokānāpnoti sarvāṃśca kāmānitīndro haiva devānāmabhipravavrāja virocano'surāṇāṃ tau hāsaṃvidānāveva samitpāṇī prajāpatisakāśamājagmatuḥ

Both the gods and the demons heard this, and they said: 'Come, let us seek that Self, seeking which one attains all worlds and all desires.' So Indra from among the gods and Virochana from among the demons set out; and without communicating with each other, the two came, fuel in hand, into the presence of Prajapati.

Mantra 37

तौ ह द्वात्रिंशतं वर्षाणि ब्रह्मचर्यमूषतुस्तौ ह प्रजापतिरुवाच किमिच्छन्तावास्तमिति तौ होचतुर्य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वांश्च लोकानाप्नोति सर्वांश्च कामान्यस्तमात्मानमनुविद्य विजानातीति भगवतो वचो वेदयन्ते तमिच्छन्ताववास्तमिति ।। ३ ।।

tau ha dvātriṃśataṃ varṣāṇi brahmacaryamūṣatustau ha prajāpatiruvāca kimicchantāvāstamiti tau hocaturya ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṃkalpaḥ so'nveṣṭavyaḥ sa vijijñāsitavyaḥ sa sarvāṃśca lokānāpnoti sarvāṃśca kāmānyastamātmānamanuvidya vijānātīti bhagavato vaco vedayante tamicchantāvavāstamiti

The two lived there as brahmacārins for thirty-two years. Then Prajapati asked them: 'Desiring what have you been living here?' They replied: 'The Self that is free from evil, free from old age, free from death, free from sorrow, free from hunger, free from thirst, whose desire is the real and whose resolve is the real — that is to be sought, that is to be inquired into; he who finds and knows that Self attains all worlds and all desires — such, they report, are the Blessed One's words. Desiring That, we have been living here.'

Mantra 38

तौ ह प्रजापतिरुवाच य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेत्यथ योऽयं भगवोऽप्सु परिख्यायते यश्चायमादर्शे कतम एष इत्येष उ एवैषु सर्वेष्वन्तेषु परिख्यायत इति होवाच ।। ४ ।।

tau ha prajāpatiruvāca ya eṣo'kṣiṇi puruṣo dṛśyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahmetyatha yo'yaṃ bhagavo'psu parikhyāyate yaścāyamādarśe katama eṣa ityeṣa u evaiṣu sarveṣvanteṣu parikhyāyata iti hovāca

Then Prajapati said to them: 'The Person that is seen in the eye — that is the Self,' he said; 'this is the immortal, the fearless, this is Brahman.' 'But, Sir, this one that is perceived in water, and this one in a mirror — which of these is that (Self)?' 'It is this very one that is perceived in all these,' he said.

Mantra 39

उदशराव आत्मानमवेक्ष्य यदात्मनो न विजानीथस्तन्मे प्रब्रूतमिति तौ होदशरावेऽवेक्षांचक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति तौ होचतुः सर्वमेवेदमावां भगव आत्मानं पश्याव आ लोमभ्यः आ नखेभ्यः प्रतिरूपमिति ।। १ ।।

udaśarāva ātmānamavekṣya yadātmano na vijānīthastanme prabrūtamiti tau hodaśarāve'vekṣāṃcakrāte tau ha prajāpatiruvāca kiṃ paśyatha iti tau hocatuḥ sarvamevedamāvāṃ bhagava ātmānaṃ paśyāva ā lomabhyaḥ ā nakhebhyaḥ pratirūpamiti

'Look at yourselves in a pan of water, and whatever you do not understand of the Self, tell me.' The two looked into the pan of water. Prajapati asked them: 'What do you see?' They replied: 'We see, Sir, this whole self exactly reflected, down to the very hairs and nails.'

Mantra 40

तौ ह प्रजापतिरुवाच साध्वलंकृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षेथामिति तौ ह साध्वलंकृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षांचक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति ।। २ ।।

tau ha prajāpatiruvāca sādhvalaṃkṛtau suvasanau pariṣkṛtau bhūtvodaśarāve'vekṣethāmiti tau ha sādhvalaṃkṛtau suvasanau pariṣkṛtau bhūtvodaśarāve'vekṣāṃcakrāte tau ha prajāpatiruvāca kiṃ paśyatha iti

Prajapati said to them: 'Adorn yourselves well, put on fine clothes, make yourselves neat, and then look into the pan of water.' The two adorned themselves well, put on fine clothes, made themselves neat, and looked into the pan of water. Prajapati asked them: 'What do you see?'

Mantra 41

तौ होचतुर्यथैवेदमावां भगवः साध्वलंकृतौ सुवसनौ परिष्कृतौ स्व एवमेवेमौ भगवः साध्वलंकृतौ सुवसनौ परिष्कृतावित्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तौ ह शान्तहृदयौ प्रवव्रजतुः ।। ३ ।।

tau hocaturyathaivedamāvāṃ bhagavaḥ sādhvalaṃkṛtau suvasanau pariṣkṛtau sva evamevemau bhagavaḥ sādhvalaṃkṛtau suvasanau pariṣkṛtāvityeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti tau ha śāntahṛdayau pravavrajatuḥ

They replied: 'Just as we ourselves are, Sir — well adorned, well dressed and neat — so are these, Sir, well adorned, well dressed and neat.' 'That is the Self,' he said; 'this is the immortal, the fearless; this is Brahman.' And the two went away with contented hearts.

Mantra 42

तौ हान्वीक्ष्य प्रजापतिरुवाचानुपलभ्यात्मानमननुविद्य व्रजतो यतर एतदुपनिषदो भविष्यन्ति देवा वासुरा वा ते पराभविष्यन्तीति स ह शान्तहृदय एव विरोचनोऽसुराञ्जगाम तेभ्यो हैतामुपनिषदं प्रोवाचात्मैवेह महय्य आत्मा परिचर्य आत्मानमेवेह महयन्नात्मानं परिचरन्नुभौ लोकाववाप्नोतीमं चामुं चेति ।। ४ ।।

tau hānvīkṣya prajāpatiruvācānupalabhyātmānamananuvidya vrajato yatara etadupaniṣado bhaviṣyanti devā vāsurā vā te parābhaviṣyantīti sa ha śāntahṛdaya eva virocano'surāñjagāma tebhyo haitāmupaniṣadaṃ provācātmaiveha mahayya ātmā paricarya ātmānameveha mahayannātmānaṃ paricarannubhau lokāvavāpnotīmaṃ cāmuṃ ceti

Looking after them, Prajapati said: 'They go away without having perceived, without having known the Self. Whoever holds such a doctrine (upaniṣad), be they gods or demons, they shall perish.' Now Virochana, with a contented heart, went to the demons and declared to them this doctrine: that the self (the body) alone is to be worshipped here, the self alone is to be served; and by worshipping the self here and serving the self, one obtains both worlds, this and the other.

Mantra 43

तस्मादप्यद्येहाददानमश्रद्दधानमयजमानमाहुरासुरो बतेत्यसुराणां ह्येषोपनिषत्प्रेतस्य शरीरं भिक्षया वसनेनालंकारेणेति संस्कुर्वन्त्येतेन ह्यमुं लोकं जेष्यन्तो मन्यन्ते ।। ५ ।।

tasmādapyadyehādadānamaśraddadhānamayajamānamāhurāsuro batetyasurāṇāṃ hyeṣopaniṣatpretasya śarīraṃ bhikṣayā vasanenālaṃkāreṇeti saṃskurvantyetena hyamuṃ lokaṃ jeṣyanto manyante

Therefore even today, of one who does not give, who has no faith, who does not sacrifice, people say: 'Alas, he is a demon (āsura)!' — for this is the doctrine of the demons. They deck out the body of the departed with alms, clothes and ornaments; for by this, they think, they will win the other world.

Mantra 44

अथ हेन्द्रोऽप्राप्यैव देवानेतद्भयं ददर्श यथैव खल्वयमस्मिञ्छरीरे साध्वलंकृते साध्वलंकृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति ।। १ ।।

atha hendro'prāpyaiva devānetadbhayaṃ dadarśa yathaiva khalvayamasmiñcharīre sādhvalaṃkṛte sādhvalaṃkṛto bhavati suvasane suvasanaḥ pariṣkṛte pariṣkṛta evamevāyamasminnandhe'ndho bhavati srāme srāmaḥ parivṛkṇe parivṛkṇo'syaiva śarīrasya nāśamanveṣa naśyati nāhamatra bhogyaṃ paśyāmīti

But Indra, even before reaching the gods, saw this difficulty: 'Just as this (reflection) becomes well adorned when the body is well adorned, well dressed when it is well dressed, neat when it is made neat, so too this becomes blind when the body is blind, lame when it is lame, maimed when it is maimed. It perishes as soon as this body perishes. I see no good in this.'

Mantra 45

स समित्पाणिः पुनरेयाय तं ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः सार्धं विरोचनेन किमिच्छन्पुनरागम इति स होवाच यथैव खल्वयं भगवोऽस्मिञ्छरीरे साध्वलंकृते साध्वलंकृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति ।। २ ।।

sa samitpāṇiḥ punareyāya taṃ ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ sārdhaṃ virocanena kimicchanpunarāgama iti sa hovāca yathaiva khalvayaṃ bhagavo'smiñcharīre sādhvalaṃkṛte sādhvalaṃkṛto bhavati suvasane suvasanaḥ pariṣkṛte pariṣkṛta evamevāyamasminnandhe'ndho bhavati srāme srāmaḥ parivṛkṇe parivṛkṇo'syaiva śarīrasya nāśamanveṣa naśyati nāhamatra bhogyaṃ paśyāmīti

He came back, fuel in hand. Prajapati said to him: 'Maghavan, you went away with a contented heart, together with Virochana; desiring what have you come back?' He said: 'Sir, just as this (reflection) becomes well adorned when the body is well adorned, well dressed when it is well dressed, neat when it is made neat, so too it becomes blind when the body is blind, lame when it is lame, maimed when it is maimed; it perishes as soon as this body perishes. I see no good in this.'

Mantra 46

एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिंशतं वर्षाणीति स हापराणि द्वात्रिंशतं वर्षाण्युवास तस्मै होवाच ।। ३ ।।

evamevaiṣa maghavanniti hovācaitaṃ tveva te bhūyo'nuvyākhyāsyāmi vasāparāṇi dvātriṃśataṃ varṣāṇīti sa hāparāṇi dvātriṃśataṃ varṣāṇyuvāsa tasmai hovāca

'So it is indeed, Maghavan,' he said; 'but I shall explain this further to you. Live here another thirty-two years.' He lived there another thirty-two years. Then Prajapati said to him:

Mantra 47

य एष स्वप्ने महीयमानश्चरत्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श तद्यद्यपीदं शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति ।। १ ।।

ya eṣa svapne mahīyamānaścaratyeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti sa ha śāntahṛdayaḥ pravavrāja sa hāprāpyaiva devānetadbhayaṃ dadarśa tadyadyapīdaṃ śarīramandhaṃ bhavatyanandhaḥ sa bhavati yadi srāmamasrāmo naivaiṣo'sya doṣeṇa duṣyati

'The one who moves about exalted in dream — that is the Self,' he said; 'this is the immortal, the fearless; this is Brahman.' Indra went away with a contented heart. But even before reaching the gods, he saw this difficulty: 'Even though this (dream-self) is not blind when the body is blind, nor lame when the body is lame, and is not tainted by its defects,

Mantra 48

न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीति ।। २ ।।

na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṃ vicchādayantīvāpriyavetteva bhavatyapi roditīva nāhamatra bhogyaṃ paśyāmīti

nor is it slain with the slaying of the body, nor lamed with its laming — yet, as it were, they kill it (in dreams), as it were they chase it, it experiences unpleasant things, as it were, and it even weeps, as it were. I see no good in this.'

Mantra 49

स समित्पाणिः पुनरेयाय तं ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच तद्यद्यपीदं भगवः शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति ।। ३ ।।

sa samitpāṇiḥ punareyāya taṃ ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ kimicchanpunarāgama iti sa hovāca tadyadyapīdaṃ bhagavaḥ śarīramandhaṃ bhavatyanandhaḥ sa bhavati yadi srāmamasrāmo naivaiṣo'sya doṣeṇa duṣyati

He came back, fuel in hand. Prajapati said to him: 'Maghavan, you went away with a contented heart; desiring what have you come back?' He said: 'Sir, even though this (dream-self) is not blind when the body is blind, nor lame when the body is lame, and is not tainted by its defects,

Mantra 50

न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीत्येवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिंशतं वर्षाणीति स हापराणि द्वात्रिंशतं वर्षाण्युवास तस्मै होवाच ।। ४ ।।

na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṃ vicchādayantīvāpriyavetteva bhavatyapi roditīva nāhamatra bhogyaṃ paśyāmītyevamevaiṣa maghavanniti hovācaitaṃ tveva te bhūyo'nuvyākhyāsyāmi vasāparāṇi dvātriṃśataṃ varṣāṇīti sa hāparāṇi dvātriṃśataṃ varṣāṇyuvāsa tasmai hovāca

nor is it slain with the slaying of the body, nor lamed with its laming — yet, as it were, they kill it, as it were they chase it, it experiences unpleasant things, as it were, and it even weeps, as it were. I see no good in this.' 'So it is indeed, Maghavan,' he said; 'but I shall explain this further to you. Live here another thirty-two years.' He lived there another thirty-two years. Then Prajapati said to him:

Mantra 51

तद्यत्रैतत्सुप्तः समस्तः सम्प्रसन्नः स्वप्नं न विजानात्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श नाह खल्वयमेवं सम्प्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति ।। १ ।।

tadyatraitatsuptaḥ samastaḥ samprasannaḥ svapnaṃ na vijānātyeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti sa ha śāntahṛdayaḥ pravavrāja sa hāprāpyaiva devānetadbhayaṃ dadarśa nāha khalvayamevaṃ sampratyātmānaṃ jānātyayamahamasmīti no evemāni bhūtāni vināśamevāpīto bhavati nāhamatra bhogyaṃ paśyāmīti

'Now, when one is thus asleep, wholly at peace and serene, and knows no dream — that is the Self,' he said; 'this is the immortal, the fearless; this is Brahman.' Indra went away with a contented heart. But even before reaching the gods, he saw this difficulty: 'In truth this one (in deep sleep) does not now know itself as "I am this", nor does it know these beings. It has gone to utter annihilation, as it were. I see no good in this.'

Mantra 52

स समित्पाणिः पुनरेयाय तं ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच नाह खल्वयं भगव एवं सम्प्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति ।। २ ।।

sa samitpāṇiḥ punareyāya taṃ ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ kimicchanpunarāgama iti sa hovāca nāha khalvayaṃ bhagava evaṃ sampratyātmānaṃ jānātyayamahamasmīti no evemāni bhūtāni vināśamevāpīto bhavati nāhamatra bhogyaṃ paśyāmīti

He came back, fuel in hand. Prajapati said to him: 'Maghavan, you went away with a contented heart; desiring what have you come back?' He said: 'Sir, in truth this one does not now know itself as "I am this", nor does it know these beings. It has gone to utter annihilation, as it were. I see no good in this.'

Mantra 53

एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि नो एवान्यत्रैतस्माद्वसापराणि पञ्च वर्षाणीति स हापराणि पञ्च वर्षाण्युवास तान्येकशतं सम्पेदुरेतत्तद्यदाहुरेकशतं ह वै वर्षाणि मघवान्प्रजापतौ ब्रह्मचर्यमुवास तस्मै होवाच ।। ३ ।।

evamevaiṣa maghavanniti hovācaitaṃ tveva te bhūyo'nuvyākhyāsyāmi no evānyatraitasmādvasāparāṇi pañca varṣāṇīti sa hāparāṇi pañca varṣāṇyuvāsa tānyekaśataṃ sampeduretattadyadāhurekaśataṃ ha vai varṣāṇi maghavānprajāpatau brahmacaryamuvāsa tasmai hovāca

'So it is indeed, Maghavan,' he said; 'but I shall explain this further to you — and there is nothing more than this. Live here another five years.' He lived there another five years; these made up a hundred and one years in all. This is what people mean when they say: 'For a hundred and one years Maghavan lived as a brahmacārin with Prajapati.' Then Prajapati said to him:

Mantra 54

मघवन्मर्त्यं वा इदं शरीरमात्तं मृत्युना तदस्यामृतस्याशरीरस्यात्मनोऽधिष्ठानमात्तो वै सशरीरः प्रियाप्रियाभ्यां न वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्त्यशरीरं वाव सन्तं न प्रियाप्रिये स्पृशतः ।। १ ।।

maghavanmartyaṃ vā idaṃ śarīramāttaṃ mṛtyunā tadasyāmṛtasyāśarīrasyātmano'dhiṣṭhānamātto vai saśarīraḥ priyāpriyābhyāṃ na vai saśarīrasya sataḥ priyāpriyayorapahatirastyaśarīraṃ vāva santaṃ na priyāpriye spṛśataḥ

'Maghavan, this body is mortal, held in the grip of death. It is the abode of that immortal, bodiless Self. One who is embodied is held by the pleasant and the unpleasant; for one who is embodied there is no freedom from the pleasant and the unpleasant. But the pleasant and the unpleasant do not touch one who is bodiless.'

Mantra 55

अशरीरो वायुरभ्रं विद्युत्स्तनयित्नुरशरीराण्येतानि तद्यथैतान्यमुष्मादाकाशात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यन्ते ।। २ ।।

aśarīro vāyurabhraṃ vidyutstanayitnuraśarīrāṇyetāni tadyathaitānyamuṣmādākāśātsamutthāya paraṃ jyotirupasampadya svena rūpeṇābhiniṣpadyante

'Bodiless are the air, the cloud, the lightning, the thunder — these are bodiless. Now, just as these arise from yonder space (ākāśa) and, reaching the highest light, appear each in its own form,

Mantra 56

एवमेवैष सम्प्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यते स उत्तमपुरुषः स तत्र पर्येति जक्षत्क्रीडन्रममाणः स्त्रीभिर्वा यानैर्वा ज्ञातिभिर्वा नोपजनं स्मरन्निदं शरीरं स यथा प्रयोग्य आचरणे युक्त एवमेवायमस्मिञ्छरीरे प्राणो युक्तः ।। ३ ।।

evamevaiṣa samprasādo'smāccharīrātsamutthāya paraṃ jyotirupasampadya svena rūpeṇābhiniṣpadyate sa uttamapuruṣaḥ sa tatra paryeti jakṣatkrīḍanramamāṇaḥ strībhirvā yānairvā jñātibhirvā nopajanaṃ smarannidaṃ śarīraṃ sa yathā prayogya ācaraṇe yukta evamevāyamasmiñcharīre prāṇo yuktaḥ

even so this serene one (samprasāda), rising up from this body and reaching the highest light, appears in his own true form. He is the Supreme Person. There he moves about, laughing, playing, rejoicing — with women, or chariots, or kinsmen — not remembering this appended body. As a draught-animal is yoked to a cart, so is the vital breath (prāṇa) yoked to this body.

Mantra 57

अथ यत्रैतदाकाशमनुविषण्णं चक्षुः स चाक्षुषः पुरुषो दर्शनाय चक्षुरथ यो वेदेदं जिघ्राणीति स आत्मा गन्धाय घ्राणमथ यो वेदेदमभिव्याहराणीति स आत्माभिव्याहाराय वागथ यो वेदेदं शृणवानीति स आत्मा श्रवणाय श्रोत्रम् ।। ४ ।।

atha yatraitadākāśamanuviṣaṇṇaṃ cakṣuḥ sa cākṣuṣaḥ puruṣo darśanāya cakṣuratha yo vededaṃ jighrāṇīti sa ātmā gandhāya ghrāṇamatha yo vededamabhivyāharāṇīti sa ātmābhivyāhārāya vāgatha yo vededaṃ śṛṇavānīti sa ātmā śravaṇāya śrotram

Now, where the sight has entered into space (the eye), there is the Person of the eye; the eye is but the instrument for seeing. And the one who knows 'let me smell this' — that is the Self; the nose is for smelling. And the one who knows 'let me utter this' — that is the Self; the voice is for speaking. And the one who knows 'let me hear this' — that is the Self; the ear is for hearing.

Mantra 58

अथ यो वेदेदं मन्वानीति सात्मा मनोऽस्य दैवं चक्षुः स वा एष एतेन दैवेन चक्षुषा मनसैतान्कामान्पश्यन्रमते य एते ब्रह्मलोके ।। ५ ।।

atha yo vededaṃ manvānīti sātmā mano'sya daivaṃ cakṣuḥ sa vā eṣa etena daivena cakṣuṣā manasaitānkāmānpaśyanramate ya ete brahmaloke

And the one who knows 'let me think this' — that is the Self; the mind is his divine eye. It is with this divine eye, the mind, that he sees these desired objects in the world of Brahman and rejoices.

Mantra 59

तं वा एतं देवा आत्मानमुपासते तस्मात्तेषां सर्वे च लोका आत्ताः सर्वे च कामाः स सर्वांश्च लोकानाप्नोति सर्वांश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच प्रजापतिरुवाच ।। ६ ।।

taṃ vā etaṃ devā ātmānamupāsate tasmātteṣāṃ sarve ca lokā āttāḥ sarve ca kāmāḥ sa sarvāṃśca lokānāpnoti sarvāṃśca kāmānyastamātmānamanuvidya vijānātīti ha prajāpatiruvāca prajāpatiruvāca

That Self the gods worship; therefore all worlds and all desires are held by them. He who has found and who knows that Self attains all worlds and all desires. So said Prajapati, so said Prajapati.

Mantra 60

श्यामाच्छबलं प्रपद्ये शबलाच्छ्यामं प्रपद्येऽश्व इव रोमाणि विधूय पापं चन्द्र इव राहोर्मुखात्प्रमुच्य धूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकमभिसंभवामीत्यभिसंभवामीति ।। १ ।।

śyāmācchabalaṃ prapadye śabalācchyāmaṃ prapadye'śva iva romāṇi vidhūya pāpaṃ candra iva rāhormukhātpramucya dhūtvā śarīramakṛtaṃ kṛtātmā brahmalokamabhisaṃbhavāmītyabhisaṃbhavāmīti

From the dark I come to the varied, from the varied I come to the dark. Shaking off evil as a horse shakes off its hairs, freeing myself as the moon frees itself from the mouth of Rahu, casting off the body — I, a perfected soul, enter the uncreated world of Brahman, yea, I enter it.

Mantra 61

आकाशो वै नाम नामरूपयोर्निर्वहिता ते यदन्तरा तद्ब्रह्म तदमृतं स आत्मा प्रजापतेः सभां वेश्म प्रपद्ये यशोऽहं भवामि ब्राह्मणानां यशो राज्ञां यशोविशां यशोऽहमनुप्रापत्सि स हाहं यशसां यशः श्येतमदत्कमदत्कं श्येतं लिन्दु माभिगां लिन्दु माभिगाम् ।। १ ।।

ākāśo vai nāma nāmarūpayornirvahitā te yadantarā tadbrahma tadamṛtaṃ sa ātmā prajāpateḥ sabhāṃ veśma prapadye yaśo'haṃ bhavāmi brāhmaṇānāṃ yaśo rājñāṃ yaśoviśāṃ yaśo'hamanuprāpatsi sa hāhaṃ yaśasāṃ yaśaḥ śyetamadatkamadatkaṃ śyetaṃ lindu mābhigāṃ lindu mābhigām

That which is called space (ākāśa) is the revealer of name and form. That within which these two are — that is Brahman, that is the immortal, that is the Self. I go to the assembly-hall, the dwelling of Prajapati. I am the glory of the brahmanas, the glory of the kings, the glory of the people. I have attained glory. May I, the glory of the glorious, not go to the white and toothless, the toothless and white, the sticky (state of rebirth); may I not go there.

Mantra 62

तद्धैतद्ब्रह्मा प्रजापतय उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यः आचार्यकुलाद्वेदमधीत्य यथाविधानं गुरोः कर्मातिशेषेणाभिसमावृत्य कुटुम्बे शुचौ देशे स्वाध्यायमधीयानो धर्मिकान्विदधदात्मनि सर्वाणीन्द्रियाणि सम्प्रतिष्ठाप्याहिंसन्सर्व भूतान्यन्यत्र तीर्थेभ्यः स खल्वेवं वर्तयन्यावदायुषं ब्रह्मलोकमभिसम्पद्यते न च पुनरावर्तते न च पुनरावर्तते ।। १ ।।

taddhaitadbrahmā prajāpataya uvāca prajāpatirmanave manuḥ prajābhyaḥ ācāryakulādvedamadhītya yathāvidhānaṃ guroḥ karmātiśeṣeṇābhisamāvṛtya kuṭumbe śucau deśe svādhyāyamadhīyāno dharmikānvidadhadātmani sarvāṇīndriyāṇi sampratiṣṭhāpyāhiṃsansarva bhūtānyanyatra tīrthebhyaḥ sa khalvevaṃ vartayanyāvadāyuṣaṃ brahmalokamabhisampadyate na ca punarāvartate na ca punarāvartate

This (teaching) Brahmā told to Prajapati, Prajapati to Manu, and Manu to his offspring. He who, having studied the Veda in the house of the teacher according to rule in the time left over from the teacher's work, and having returned (to household life), continues his Vedic study in a pure spot within his own home, raising up righteous children and pupils, withdrawing all his senses into the Self, harming no living being except at holy places (in sacrifice) — he who lives thus throughout his life reaches the world of Brahman and does not return again, does not return again.