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Invocation Om. May the different limbs of my body, my tongue, prana, eyes, ears and my strength and also all the other sense—organs be nourished! All, indeed, is Brahman, as is declared in the Upanishads. May I never deny Brahman! May Brahman never deny me! May there never be denial on my part! May all the virtues described in the Upanishads belong to me, who am devoted to Atman! Yea, may they all belong to me! Om. Peace! Peace! Peace! Part One Chapter I — Meditation on Om 1. The syllable Om, called the Udgitha, should be meditated upon; for
people sing the Udgitha, beginning with Om. Now follows the detailed
explanation of the syllable: Chapter II — Meditation on Om as the Prana 1. When the gods and the demons, both offspring of Prajapati, fought
with each other, the gods took hold of the Udgitha, thinking that with
this they would vanquish the demons. 10—13. Angira meditated on the Udgitha
as the principal prana. people call it (i.e. the prana) Angiras, because
it is the essence (rasa) of the limbs (anga). Brihaspati meditated on
the Udgitha as the principal prana. People call it (the prana)
Brihaspati, because speech is great (brihat) and it is the lord (pati)
of speech. Ayasya meditated on the Udgitha as the principal prana.
People call it (the prana) as Ayasya; because it comes (ayate) from the
mouth (asya). Vaka, the son of Dalbhya, knew it (the prana); he became
the udgatri priest of the sacrificers dwelling in the Naimisha forest.
By singing the Udgitha he fulfilled all their desires. Chapter III — Meditation on the Udgitha as the Sun and the Vyana 1. Now is described the meditation on the Udgitha with reference to the
gods: One should meditate on the Udgitha as the sun who gives warmth.
When he (the sun) rises he sings the Udgitha for the benefit of all
creatures. When he rises he destroys darkness and fear. He who knows
this becomes the destroyer of darkness and fear. Chapter IV — Meditation on Om as Fearlessness and Immortality 1. The syllable Om, called the Udgitha, should be meditated upon; for
people sing the Udgitha, beginning with Om. Now follows the detailed
explanation of this syllable. Chapter V — Meditation on Om as the Sun and the Prana 1. Now, verily, that which is the Udgitha is the Pranava; that which is
the Pranava is the Udgitha. Yonder sun is the Udgitha. It is the Pranava,
because it moves along uttering Om. Chapter VI — The Luminous Person in the Solar Orb 1. This earth is the Rik and fire is the Saman. This Saman (i.e. fire)
rests on that Rik (i.e. the earth). Therefore the Saman is sung resting
on the Rik. Sa is the earth, ama is fire; thus they (the earth and fire)
are designated as Sama. 6-7. Sa is the white radiance of the sun, ama is its blue intense darkness; thus they (the radiance and the darkness) are designated as Sama. Now, the golden person who is seen in the sun, who has a golden beard and golden hair, who is golden to the very tips of his nails—his eyes are like a lotus flower, red as the rump of a monkey. His name is Ut, for he has risen (udita) above all evil. He, too, who knows this rises above all evil. Chapter VII — The Person in the Eye 1. Now with reference to the body: Speech is the Rik and the prana is
the Saman. This Saman (the prana) rests on that Rik (speech). Therefore
the Saman is sung, resting on the Rik. Sa is speech, ama is the prana;
thus they (speech and the prana) are designated as Sama. 8—9. Likewise, through this (i.e. the person in the eye), he obtains the worlds that spread beneath that (i.e. the eye) and all the wishes of men. Therefore an udgatri priest who knows this may say to the sacrificer for whom he acts as priest: "What desire of yours shall I fulfil by singing?" For he who, knowing this, sings the Saman is able to fulfil wishes through his singing of the Saman, yea, through his singing of the Saman. Chapter VIII — The Story of the Pravahana (I) 1. There were three men versed in the Udgitha: Silaka the son of Salavat,
Chaikitayana of the line of Dalbhya and Pravahana the son of Jivala.
They said: "We are indeed versed in the Udgitha. Let us have a
discussion of the Udgitha." 4—5. "What is the support of the Saman?"
"Tone (svara)," he replied. "What is the support of tone?" "The prana
(vital breath)," he replied. "What is the support of the prana?" "Food,"
he replied. "What is the support of food?" "Water," he replied. "What is
the support of water?" "Yonder world (heaven)," he replied. "What is the
support of yonder world?" "Let no one carry the Saman beyond the
heavenly world. We place the Saman in the heavenly world, for the Saman
is praised as heaven." Chapter IX — The Story of Pravahana (II) 1. "What is the support of this world?" asked Silaka. "The akasa," said
Pravahana. "For all these beings are created from the akasa and return
to the akasa. The akasa is greater than these; therefore the akasa is
the supreme support." 3—4. Atidhanvan the son of Sunaka, having taught this Udgitha to Udarasandilya, said: "As long as any of your descendants know this Udgitha, their life shall be the most excellent in this world and likewise in the other world." He who thus knows the Udgitha and meditates on it—his life shall be the most excellent in this world and likewise in the other world, yea, the other world. Chapter X — The Story of Ushasti (I) 1. When the crops of the Kurus were destroyed by thunderstorms, Ushasti
the son of Chakra, with his child—wife, lived in a deplorable condition
in the village of a man who owned an elephant. 10—11. In the same manner he addressed the udgatri priest: "O udgatri priest, if without knowing the deity that belongs to the Udgitha, you sing the Udgitha, your head will fall off." In the same manner he addressed the pratihartri priest: "O pratihartri priest, if without knowing the deity that belongs to the Pratihara, you sing the Pratihara, your head will fall off." They all stopped performing their duties and sat in silence. Chapter XI — The Story of Ushasti (II) 1. The sacrificer said to him (Ushasti): "I should like to know who you
are, revered Sir." "I am Ushasti the son of Chakra," he replied. Chapter XII — The Udgitha of the Dogs 1. Now follows the Udgitha of the dogs: One day, Vaka the son of Dalbhya,
or as he was also called, Glava son of Mitra, went forth to study the
Vedas. Chapter XIII — The Mystical Meaning of the Stobha Syllables 1. This Earth is verily the syllable hau; the air is the syllable hai;
the moon is the syllable atha; the self is the syllable iha; the fire is
the syllable i. Part Two Chapter 1 — Meditation on the Fivefold Saman (I) 1. Om. Meditation on the whole of the Saman is good. Whatever is good,
people say it is Saman; and whatever is not good, people say it is not
Saman. Chapter II — Meditation on the Fivefold Saman (II) 1. One should meditate on the fivefold Saman as the five worlds. The
syllable Him is the earth, the Prastava fire, the Udgitha the sky, the
Pratihara the sun, the Nidhana heaven. This is with reference to the
ascending order. Chapter III — Meditation on the Fivefold Saman as Rain 1. One should meditate on the fivefold Saman as rain. The syllable Him
is the wind that blows from the east, the Prastava is the cloud that
forms, the Udgitha is what rains, the Pratihara is the lightning and the
thunder. Chapter IV — Meditation on the Fivefold Saman as Water 1. One should meditate on the fivefold Saman in all the waters. When the
clouds gather, that is the syllable Him; when it rains, that the
Prastava; the rivers which flow to the east, these are the Udgitha; the
rivers which flow to the west, these are the Pratihara; the ocean is
Nidhana. Chapter V — Meditation on the Fivefold Saman as the Seasons 1. One should meditate on the fivefold Saman as the seasons. The
syllable Him is the spring, the Prastava the summer, the Udgitha the
rainy season, the Pratihara the autumn, the Nidhana the winter. Chapter VI — Meditation on the Fivefold Saman in Animals 1. One should meditate on the fivefold Saman in animals. The syllable
Him is goats, the Prastava sheep, the Udgitha cows, the Pratihara
horses, the Nidhana man. Chapter VII — Meditation on the Fivefold Saman as the Senses 1. One should meditate on the fivefold Saman, which is the most
excellent, as the pranas (senses). The syllable Him is smell (i.e. the
nose), the Prastava speech (the tongue), the Udgitha sight (the eye),
the Pratihara hearing (the ear), the Nidhana the mind. These are each
greater than the preceding. Chapter VIII — Meditation on the Sevenfold Saman in Speech 1. Now for the sevenfold Saman: One should meditate on the sevenfold
Saman in speech. When there is the syllable Hum in speech, that is the
syllable Him; likewise Pra is the Prastava, A is the Adi. Chapter IX — Meditation on the Sevenfold Saman as the Sun 1. One should meditate on the sevenfold Saman as yonder sun. The sun is
the Saman because he is always the same (sama). He is the Saman because
he makes everyone cherish the same thought: "He faces me," "He faces
me." Chapter X — Meditation on the Sevenfold Saman through the Number of Syllables 1. Next one should meditate on the sevenfold Saman which has a uniform
number of syllables and which leads beyond death: The word Himkara has
three syllables, the word Prastava has three syllables. Hence they are
equal (sama). 3—4. The word Udgitha has three
syllables and the word Upadrava has four syllables. With three and three
syllables they should be equal. One syllable being left out, it becomes
trisyllabic. Hence the equality (sama). The word Nidhana has three
syllables; therefore it is equal. These make twenty—two syllables of the
sevenfold Saman. Chapter XI — Meditation on the Gayatra Saman 1. The syllable Him is the mind, the Prastava speech, the Udgitha sight,
the Pratihara hearing, the Nidhana breath (the prana). This is the
Gayatra Saman, as interwoven in the five pranas. Chapter XII — Meditation on the Rathantara Sama 1. The rubbing of the fire—sticks is the syllable Him; the rising of
smoke is the Prastava; the burning is the Udgitha; the forming of embers
is the Pratihara; the going out is the Nidhana. This is the Rathantara
Saman as interwoven in fire. Chapter XIII — Meditation on the Vamadevya Saman 1. A man's beckoning to a woman is the syllable Him; his gratifying her
is the Prastava; his lying with her is the Pratihara; his spending time
with her is the Nidhana; and the finishing of the sexual act is also the
Nidhana. This is the Vamadevya Saman as interwoven in sexual
intercourse. Chapter XIV — Meditation on the Brihat Saman 1. The rising of the sun is the syllable Him; the risen sun is the
Prastava; the midday sun is the Udgitha; the afternoon sun is Pratihara;
the setting sun is the Nidhana. This is the Brihat Saman as interwoven
in the sun. Chapter XV — Meditation on the Vairupa Saman 1. The gathering of the mists is the syllable Him; the forming of clouds
is the Prastava; the raining is the Udgitha; the flashing and thundering
are the Pratihara; the ceasing of the rain is the Nidhana. This is the
Vairupa Saman as interwoven in the clouds. Chapter XVI — Meditation on the Vairaja Saman 1. The syllable Him is the spring, the Prastava the summer, the Udgitha
the rainy season, the Pratihara the autumn, the Nidhana the winter. This
is the Vairaja Saman as interwoven in the seasons. Chapter XVII — Meditation on the Sakvari Saman 1. The syllable Him is the earth, the Prastava the sky, the Udgitha
heaven, the Pratihara the quarters, the Nidhana the sea. This is the
Sakvari Saman as interwoven in the worlds. Chapter XVIII — Meditation on the Revati Saman 1. The syllable Him is goats, the Prastava sheep, the Udgitha cows, the
Pratihara horses, the Nidhana man. This is the Revati Saman interwoven
in animals. Chapter XIX — Meditation on the Yajnayajniya Saman 1. The syllable Him is hair, the Prastava skin, the Udgitha flesh, the
Pratihara bone, the Nidhana marrow. This is the Yajnayajniya Saman as
interwoven in the members of the body. Chapter XX — Meditation on the Rajana Saman 1. The syllable Him is fire, the Prastava air, the Udgitha the sun, the
Pratihara the stars, the Nidhana the moon. This is the Rajana Saman as
interwoven in the gods. Chapter XXI — Meditation on the Saman as Interwoven in Everything 1. The syllable Him is the three Vedas; the Prastava is these three
worlds; the Udgitha is fire (Agni), air (Vayu) and the sun (Aditya); the
Pratihara is the stars, the birds and the rays; the Nidhana is the
serpents, the gandharvas and the Manes. This is the Saman as interwoven
in everything. Chapter XXII — The different notes employed in the Chanting of the Saman 1. An Udgatri priest thinks thus: "I choose the deep—sounding note of
the Saman, which is good for the cattle and which belongs to fire
(Agni). The undefined note belongs to Prajapati, the defined note to
Soma (the moon), the soft and smooth note to Vayu (the air), the smooth
and strong note to Indra, the heron—like note to Brihaspati and dull
note to Varuna." Let a man cultivate all these, avoiding, however, the
note of Varuna. Chapter XXIII — Praise of Om Unassociated with any Ritual 1. There are three divisions of dharma: Sacrifice, study and charity
form the first. Austerity is the second. Dwelling in the house of the
teacher as a brahmacharin, always mortifying the body in the house of
the teacher, is the third. All those who practise these dharmas attain
the worlds of the virtuous. But one who is established in Brahman
obtains Immortality. Chapter XXIV — The Different Planes attained by the Sacrificer 1—2. The expounders of Brahman (i.e. the Vedas) ask: "Since the morning oblation belongs to the Vasus, the midday oblation to the Rudras and the third (i.e. evening) oblation to the Adityas and the Visve—devas, "Where, then, is the world of the sacrificer?" He who does not know this, how can he perform the sacrifice? Only he who knows should perform it. 3—4. Before beginning the morning chant, the sacrificer, sitting behind the Garhapatya Fire and facing the north, sings the Saman addressed to the Vasus: "O Fire! Open the door of the earth—world. Let us see thee, that we may rule this earth. 5—6. Then the sacrificer offers an oblation, reciting thus: "Adoration to Agni, who dwells in the earth—world! Secure this world for me, the sacrificer. That is the world for the sacrificer. "I, the sacrificer, will go thither when this life is over. Svaha!" Afterwards the sacrificer chants: "Cast away the bolt of the earth—world." Having said this, he rises. To him the Vasus offer the world connected with the morning oblation. 7—8. Before beginning the midday oblation, the sacrificer, sitting behind the Dakshina Fire and facing the north, sings the Saman addressed to the Rudras: "O Fire! Open the door of the sky—world. Let us see thee, that we may rule wide in the sky—world." 9—10. Then the sacrificer offers an oblation, reciting thus: "Adoration to Vayu, who dwells in the sky—world! Secure this world for me, the sacrificer. That is the world for the sacrificer. "I, the sacrificer, will go thither when this life is over. Svaha!" Afterwards the sacrificer chants: "Cast away the bolt of the sky—world." Having said this, he rises. To him the Rudras offer the world connected with the midday oblation. 11—13. Before beginning the third (i.e. evening) oblation, the sacrificer, sitting behind the Ahavaniya Fire and facing the north, sings the two Samans addressed to the Adityas and the Visve— devas: "O Fire! Open the door of the heaven—world. Let us see thee, that we may rule supreme in heaven." This is addressed to the Adityas. Next the Saman addressed to the Visve—devas: "O Fire! Open the door of the heaven—world. Let us see thee, that we may rule supreme in heaven." 14—15. Then the sacrificer offers an
oblation, reciting thus: "Adoration to Adityas and the Visve—devas, who
dwell in the heaven— world! Secure this world for me, the sacrificer.
That is the world for the sacrificer. "I, the sacrificer, will go
thither when this life is over. Svaha! Afterwards the sacrificer chants:
"Cast away the bolt of the heaven—world." Having said this, he rises. Part Three Chapter I — The Honey—Doctrine (Rig—Veda) 1. Yonder sun is, verily, the honey of the gods. Heaven is the cross—beam. The mid—region is the hive. The particles of water—vapours drawn by the sun through its rays are the eggs. 2—3. The eastern rays of the sun are
the eastern honey—cells. The Rik—verses are the bees. The ritual laid
down in the Rig— Veda is the flower. The water of the sacrificial
libations is the nectar of the flower. These Riks heated the Rig—Veda.
From it, thus heated, issued forth—as its essence—fame, radiance of the
body, vigour of the senses, virility and the food that is eaten. Chapter II — The Honey—Doctrine (Yajur—Veda) 1. The southern rays of the sun are the southern honey—cells. The Yajus—verses
are the bees. The ritual laid down in the Yajur— Veda is the flower. The
water of the sacrificial libation is the nectar of the flower. Chapter III — The Honey—Doctrine (Sama—Veda) 1. The western rays of the sun are the western honey—cells. The Saman—verses
are the bees. The Sama—Veda is the flower. The water is the nectar. Chapter IV — The Honey—Doctrine (Atharva—Veda) 1. The northern rays of the sun are the northern honey—cells. The verses
of the Atharvangirasa are the bees. The Itihasa—purana is the flower.
The water is the nectar. Chapter V — The Honey—Doctrine (Continued) 1. Now, the upward rays of the sun are the honey—cells above. The secret
teachings of the Upanishads are the bees. Brahman (Om) is flower. The
water is the nectar. Chapter VI — Meditation on the Vasus 1. On the first of these nectars the Vasus live, with Agni (fire) at
their head. Truly, the gods do not eat or drink. They are satisfied by
merely looking at the nectar. Chapter VII — Meditation on the Rudras 1. On the second of these nectars the Rudras live, with Indra at their
head. Truly, the gods do not eat or drink. They are satisfied by merely
looking at the nectar. Chapter VIII — Meditation on the Adityas 1. On the third of these nectars the Adityas live, with Varuna at their
head. Truly, the gods do not eat or drink. They are satisfied by merely
looking at the nectar. Chapter IX — Meditation on the Maruts 1. On the fourth of these nectars the Maruts live, with Soma at their
head. Truly, the gods do not eat or drink. They are satisfied by merely
looking at the nectar. Chapter X — Meditation on the Sadhyas 1. On the fifth of these nectars the Sadhyas live, with Brahma at their
head. Truly, the gods do not eat or drink. They are satisfied by merely
looking at the nectar. Chapter XI — The Result of the Meditation on the Honey 1. Now, after having risen thence upwards, it (i.e. the sun) rises and
sets no more. It remains alone in the centre. And on this there is the
following verse: Chapter XII — Meditation on the Gayatri 1. The gayatri is everything, whatever here exists. Speech is verily the
Gayatri, for speech sings forth (gaya—ti) and protects (traya—te)
everything, whatever here exists. 7—9. The Brahman which has been thus described is the same as the physical akasa outside a person. The akasa which is outside a person is the same as that which is inside a person. The akasa which is inside a person is the akasa within the heart. The akasa which is within the heart is omnipresent and unchanging. He who knows this obtains full and unchanging prosperity. Chapter XIII — Meditation on the Door—Keepers 1. Of that heart there are five doors controlled by the devas. That
which is the eastern door is the prana—that is the eye, that is Aditya
(the sun). One should meditate on that as brightness and the source of
food. He who knows this becomes bright and an eater of food. 7—8. Now, the light which shines above this heaven, above all the worlds, above everything, in the highest worlds not excelled by any other worlds, that is the same light which is within man. There is this visible of this light: when we thus perceive by touch the warmth in the body. And of it we have this audible proof: when we thus hear, by covering the ears, what is like the rumbling of a carriage, or the bellowing of an ox, or the sound of a blazing fire. One should worship as Brahman that inner light which is seen and heard. He who knows becomes conspicuous and celebrated, yea, he becomes celebrated. Chapter XIV — The Sandilya Doctrine 1. All this is Brahman. From It the universe comes forth, in It the universe merges and in It the universe breathes. Therefore a man should meditate on Brahman with a calm mind. Now, verily, a man consists of will. As he wills in this world, so does he become when he has departed hence. Let him with this knowledge in mind form his will. 2—3. He who consists of the mind, whose
body is subtle, whose form is light, whose thoughts are true, whose
nature is like the akasa, whose creation in this universe, who cherishes
all righteous desires, who contains all pleasant odours, who is endowed
with all tastes, who embraces all this, who never speaks and who is
without longing— He is my Self within the heart, smaller than a grain of
rice, smaller than a grain of barley, smaller than a mustard seed,
smaller than a grain of millet; He is my Self within the heart, greater
than the earth, greater than the mid—region, greater than heaven,
greater than all these worlds. Chapter XV — Meditation on the Universe as a Chest 1. The chest of the universe, with the mid—region for its inside and the
earth for its bottom, does not decay. The quarters are its different
corners and heaven is its lid, which is above. This chest is the
storehouse of treasures. Inside it are all things. Chapter XVI — Man as a Sacrifice (I) 1. A person, indeed, is a sacrifice. His first twenty—four years
constitute the morning libation. The Gayatri metre has twenty—four
syllables and the morning libation is offered with Gayatri hymns. The
Vasus are connected with that part of the sacrifice. The pranas are the
Vasus; for, verily, they make everything abide (visayanti) in this body. Chapter XVII — Man as a Sacrifice (II) 1. When a man hungers, thirsts and abstains from pleasures— these are
his initiatory rites. Chapter XVIII – The Mind and the Akasa as Symbols of Brahman 1. One should meditate on the mind as Brahman—this is said with
reference to the body. One should meditate on the akasa as Brahman—this
is to said with reference to the gods. Thus both—the meditation with
reference to the body and the meditation with reference to the gods—are
being taught. Chapter XIX — Meditation on the Sun as Brahman 1. The sun is Brahman: this is the teaching. An explanation thereof
follows: In the beginning this universe was non—existent. It became
existent. It grew. It turned into an egg. The egg lay for the period of
a year. Then it broke open. Of the two halves of the egg—shell, one half
was of silver, the other of gold. Part Four Chapter I — The Story of Janasruti and Raikva 1. There once lived a king named Janasruti, who was a great— grandson of
Janasruta. He bestowed his gifts with respect, gave away liberally and
cooked much food for the hungry. He built rest—houses every—where with
the thought that people everywhere would eat his food. 5—6. Janasruti the great—grandson of
Janasruta overheard this conversation. Immediately after getting out of
bed, he said to his attendant: "Friend, did you speak of me as though I
were Raikva, the man with the cart?" "What sort of person is Raikva, the
man with the cart?" "As in a game of dice, when the krita is won, the
lower ones also are won, so whatever merits people acquire all accrue to
that Raikva. As Raikva I describe him, too, who knows what Raikva
knows." Chapter II — Dialogue of Raikva and Janasruti (I) 1—2. Then Janasruti the great—grandson
of Janasruta took with him six hundred cows, a necklace and a chariot
with mules and went to Raikva and said: "Raikva, here are six hundred
cows, a necklace and a chariot with mules. Pray, revered Sir, teach me
the deity whom you worship." Chapter III — Dialogue of Raikva and Janasruti (II) 1. "Verily, Vayu (the air) is the swallower (samvarga). For when fire
goes out it is indeed swallowed by the air. When the sun sets it is
swallowed by the air. When the moon sets it is swallowed by the air. Chapter IV — The Story of Satyakama 1. Once upon a time, Satyakama the son of Jabala addressed his mother
and said: "Revered Mother, I wish to become a brahmacharin. Of what
ancestry am I?" Chapter V — Instruction by the Bull 1. The bull of the herd, addressing him, said: "Satyakama!" "Revered
Sir!" Satyakama replied. The bull said: "Dear friend, we have become a
thousand, take us to teacher’s house. Chapter VI — Instruction by Fire 1. The bull further said: "Agni (fire) will declare to you another foot
of Brahman." Satyakama then, when it was the morrow, drove the cows in
the direction of the teacher’s house. And when they came together toward
evening, he lighted a fire, penned the cows, laid fuel on the fire and
sat down behind the fire, facing the east. Chapter VII — Instruction by the Swan 1. Agni further said: "A hamsa (swan) will declare to you another foot."
Satyakama then, when it was the morrow, drove the cows in the direction
of the teacher’s house. And when they came together toward evening, he
lighted a fire, penned the cows, laid fuel on the fire and sat down
behind the fire, facing the east. Chapter VIII — Instruction by the Diver—Bird 1. The swan further said: "A madgu (diver—bird) will declare to you
another foot." Satyakama then, when it was the morrow, drove the cows in
the direction of the teacher’s house. And when they came together toward
evening, he lighted a fire, penned the cows, laid fuel on the fire and
sat down behind the fire, facing the east. Chapter IX — Instruction by the Teacher 1. Satyakama reached the teacher’s house. The teacher said to him: "Satyakama!"
"Revered Sir!" Satyakama replied. Chapter X — The Story of Upakosala 1. Upakosala the son of Kamala dwelt as a brahmachirin (religious
student) with Satyakama the son of Jabala. He tended his teacher’s fires
for twelve years. Satyakama allowed his other pupils to return to their
homes after they had finished their Vedic studies but did not allow
Upakosala to depart. Chapter XI — Instruction by the Household Fire 1. Next the Garhapatya Fire taught him: "The earth, fire, food and the
sun are my forms. The person that is seen in the sun—I am he, I am he
indeed. Chapter XII — Instruction by the Southern Fire 1. Then the Anvaharya (Southern) Fie taught him: "Water, the quarters,
the stars and the moon are my forms. The person that is seen in the
moon—I am he, I am he indeed. Chapter XIII — Instruction by the Ahavaniya Fire 1. Then the Ahavaniya Fire taught him: "The prana, the akaha, heaven and
lightning are my forms. The person that is seen in lightning—I am he, I
am he indeed. Chapter XIV — Dialogue between the Teacher and the Pupil 1. Then they (i.e. all the fires) said: "Upakosala, dear friend, thus we taught you the knowledge of ourselves and the knowledge of the Self. But the teacher will teach you the way." The teacher returned and said to him: "Upakosala!" 2—3. He replied: "Revered Sir!" "Dear friend, your face shines like that of one who knows Brahman. Who has taught you?" "Who should teach me, Sir?" Here he conceals the fact, as it were. And he said pointing to the fires: "For this reason they are of this form now, though they were of a different form before." "Dear friend, what did they teach you?" "This," Upakosala replied and repeated some of what the fires had told him. The teacher said: "They told you, dear friend, only about the worlds, but I shall tell you about Brahman. As water does not cling to the lotus leaf, so no evil clings to one who knows this." Upakosala said to him: "Revered Sir, please tell me." Chapter XV — Instruction by the Teacher 1. He said: "The person that is seen in the eye—that is the Self. This
is the immortal, the fearless; this is Brahman. That is why, if one
drops melted butter or water in the eye, it flows away on both sides. Chapter XVI — The Silence of the Brahma Priest 1. Verily, he who moves along (i.e. the air) is the sacrifice; for he, moving along, purifies everything. And because, moving along, he purifies everything, he is the sacrifice. Of that sacrifice, the mind and speech are the two ways. 2—3. The Brahma priest purifies one of
the two (i.e. the mind) by his mind. The other (i.e. speech) is purified
through words by the hotri priest, the adhvaryu priest and the udgatri
priest. If the Brahma priest, after the Prataranuvaka hymn has begun and
before the recitation of the Paridhaniya hymn, breaks his silence and
speaks, he purifies only one of the ways (i.e. speech), but the other
(i.e. the mind) is injured. As a man walking on one leg, or a carriage
going on one wheel, is injured, likewise the sacrifice is injured.
Following the injury to the sacrifice, the sacrificer too is injured. By
performing the defective sacrifice he becomes more sinful. Chapter XVII — Penances for Mistakes in the Sacrifice 1. Prajapati brooded over the worlds; from them, thus brooded over, he
squeezed the essences: agni (fire) from the earth, vayu (air) from the
mid—region and aditya (the sun) from heaven. 7—8. As one binds gold by means of borax and silver by means of gold and tin by means of silver and lead by means of tin and iron by means of lead and wood by means of iron or leather, Likewise one heals any injury done to the sacrifice with the power of these worlds, these gods and these three Vedas. That sacrifice is well healed in which there is a Brahma priest who knows this. 9—10. That sacrifice is inclined to the north in which there is a Brahma priest who knows this. And with regard to such a Brahma priest, there is the following gatha: "Wherever it is injured, thither he (the Brahma priest) goes." The silent Brahma alone, as one or the priests, protects the sacrificer, as a mare protects a warrior. Because the Brahma priest who knows this protects the sacrifice, the sacrificer and all the priests, one should therefore make a person who knows this the Brahma priest and not one who knows it not, yea, not one who knows it not. Part Five Chapter I — The Supremacy of the Prana 1. Om. He who knows what is the oldest and greatest becomes himself the
oldest and greatest. The prana, indeed, is the oldest and greatest. Chapter II — The Mantha Rite 1. The prana said: "What will be my food?" They answered: "Whatever food
there is—including that of dogs and birds." The Upanishad says: All that
is eaten is the food of the ana. Ana is his (i.e. the prana’s) direct
name. For one who knows this, there exists nothing which is not food. Chapter III — The Story of Svetaketu and Pravahana 1. Svetaketu the grandson of Aruna came to the assembly of the Panchalas.
Pravahana the son of Jibala said to him: "Boy, has your father
instructed you?" "Yes, revered Sir," he replied. Chapter IV — The Five Fires (I) 1. "Yonder world is the sacrificial fire, O Gautama, the sun the fuel,
the rays the smoke, daytime the flame, the moon the embers and the stars
the sparks. Chapter V — The Five Fires (II) 1. "Parjanya (the god of rain), O Gautama, is the fire, the air the
fuel, the cloud the smoke, lightning the flame, the thunderbolt the
embers and thunderings the sparks. Chapter VI— The Five Fires (III) 1. "The earth, O Gautama, is the fire, the year the fuel, the akasa the
smoke, the night the flame, the quarters the embers and the intermediate
quarters the sparks. Chapter VII— The Five Fires (IV) 1. "Man, O Gautama, is the fire, speech is the fuel, the prana the
smoke, the tongue the flame, the eye the embers and the ear the sparks. Chapter VIII — The Five Fires (V) 1. "Woman, O Gautama, is the fire, her sexual organ is the fuel, what
invites is the smoke, the vulva is the flame, what is done inside is the
embers, the pleasures are the sparks. Chapter IX — Birth and Death 1. "Thus in the fifth libation water comes to be called man. The foetus
enclosed in the membrane, having lain inside for ten or nine months, or
more or less, is born. Chapter X — The Various Paths followed after Death 1—2. "Those who know this and those
who, dwelling in the forest, practise faith and austerities go to light,
from light to day, from day to the bright half of the moon, from the
bright half of the moon to the six months during which the sun goes to
the north, from those 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 a human being meets him and leads him to Brahman. This is the Path
of the Gods (Devayana). 5—6. "Having dwelt there in the lunar
world till their good works are consumed, they return again the same way
they came. They first reach the akasa and from the akasa the air. Having
become air, they become smoke; having become smoke, they become mist;
"Having become mist, they become cloud; having become cloud, they fall
as rain—water. Then they are born as rice and barley, herbs and trees,
sesamum and beans. Thence the exit is most difficult; for whoever
capable of begetting children eats that food and injects semen, they
become like unto him. Chapter XI — Concerning the Universal Self 1. Prachinasala the son of Upamanyu, Satyayajna the son of Pulusha,
Indradyumna the grandson of Bhallavi, Jana the son of Sarkaraksha and
Budila the son of Asvatarasva—great householders and great scriptural
scholars—came together and discussed the question: "What is our self and
what is Brahman?" 5—7. When they arrived, the king ordered that proper respect should be paid to each of them. The next morning, after leaving bed, he said to them: "In my kingdom there is no thief, no miser, no wine—bibber, no man without a sacrificial fire, no ignorant person, no adulterer, much less adulteress. "Revered Sirs, I am going to perform a sacrifice. I shall give to you as much wealth as I give to each priest. Please, revered Sirs, stay here." They said: "If a person comes to another with a purpose, he should tell the other only about that. At present, you know about the Vaisvanara Self. Please tell us about Him." He said to them: "I shall give you a reply tomorrow morning." Next morning they approached him with fuel in their hands. Without having performed any initiatory rites, the king said to them: Chapter XII — The Head of the Vaisvanara Self 1—2. "O son of Upamanyu, whom do you meditate on as the Self?" "Heaven only, venerable King," he replied. "The Self you meditate on," said the king "is the Vaisvanara Self called the Good Light (Sutejas). Therefore one sees in your family the Suta libation as also the Prasuta libation and the Asuta libation and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees what is pleasing and has in his family the glory of Brahman. That, however, is only the head of the Self. Surely your head would have fallen off if you had not come to me." Chapter XIII — The Eye of the Vaisvanara Self 1—2. Then he said to Satyayajna the son of Pulusha: "O Prachinayogya, whom do you meditate on as the Self?" "The sun only, venerable King," he replied. "The Self you meditate on," said the king, "is the Vaisvanara Self called the Universal Form (Visvarupa). Therefore one sees in your family much and manifold wealth—there are ready the chariot and mules, female servants and gold necklaces—and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees what is pleasing and has in his family the glory of Brahman. That, however, is only the eye of the Self. Surely you would have become blind if you had not come to me." Chapter XIV — The Prana of the Vaisvanara Self 1—2. Then he said to Indradyumna the grandson of Bhallavi: "O Vaiyaghrapadya, whom do you meditate on as the Self?" "The air only, venerable King," he replied. "The Self you meditate on," said the king, "is the Vaisvanara Self of varied courses (Prithagvartma). Therefore gifts come to you in various ways, rows of chariots follow you in various ways and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees what is pleasing and has in his family the glory of Brahman. That, however, is only the prana of the Self. Surely your prana would have left you if you had not come to me." Chapter XV — The Trunk of the Vaisvanara Self 1—2. Then he said to Jana the son of Sarkaraksha: "Whom do you meditate on as the Self?" "The akasa only, venerable King," he replied. "The Self you meditate on," said the king, "is the Vaisvanara Self called Bahula (full). Therefore you are full of offspring and wealth and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees what is pleasing and has in his family the glory of Brahman. That, however, is only the trunk of the Self. Surely your trunk would have been destroyed if you had not come to me." Chapter XVI — The Bladder of the Vaisvanara Self 1—2. Then he said to Budila the son of Asvatarasva: "O Vaiyaghrapadya, whom do you meditate on as the Self?" "Water only, venerable King," he replied. "The Self you meditate on," said the king, "is the Vaisvanara Self called Rayi (wealth). Therefore you are wealthy and flourishing and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees what is pleasing and has in his family the glory of Brahman. That, however, is only the bladder of the Self. Surely your bladder would have burst if you had not come to me." Chapter XVII — The Feet of the Vaisvanara Self 1—2. Then he said to Uddalaka the son of Aruna: "O Gautama, whom do you meditate on as the Self?" "The earth only, venerable King," he replied. "The Self you meditate on," said the king, "is the Vaisvanara Self called Pratishtha (the support). Therefore you are supported by offspring and cattle and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees what is pleasing and has in his family the glory of Brahman. That, however, is only the feet of the Self. Surely your feet would have withered away if you had not come to me." Chapter XVIII — The Vaisvanara Self as the Whole 1. Then he (the king) said to them all: "You being endowed with limited knowledge eat your food, knowing that Vaisvanara Self as if He were many. But he who worships the Vaisvanara Self as the measure of the span from earth to heaven and as identical with the self, eats food in all worlds, in all beings and in all selves. 2. "Of this Vaisvanara Self the head is Sutejas (the Good Light), the eye Visvarupa (the Universal Form), the prana Prithagvartma (of various courses), the trunk Bahula (full), the bladder Rayi (wealth), the feet Prithivi (the earth), the chest the Vedi (altar), the hair the kusa grass on the altar, the heart the Garhapatya Fire, the mind the Anvaharya Fire and the mouth the Ahavaniya Fire." Chapter XIX — Performance of the Agnihotra in Oneself (The Prana) 1. Therefore the food that comes first should be offered as an oblation.
The first oblation that he (i.e. the eater) offers, he should offer,
saying: "Svaha to the prana!" Then the prana is satisfied. Chapter XX — The Vyana 1. The second oblation that he offers, he should offer, saying: "Svaha to the vyana!" Then the vyana is satisfied. 2. The vyana being satisfied, the ear is satisfied. The ear being satisfied, the moon is satisfied. The moon being satisfied, the quarters are satisfied. The quarters being satisfied, whatever is under the quarters and under the moon is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman. Chapter XX — The Apana 1. The third oblation that he offers, he should offer, saying: "Svaha to the apana!" Then the apana is satisfied. 2. The apana being satisfied, speech (i.e. the tongue) is satisfied. Speech being satisfied, fire is satisfied. Fire being satisfied, the earth is satisfied. The earth being satisfied, what is under the earth and under fire is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman. Chapter XXII — The Samana 1. The fourth oblation that he offers, he should offer, saying: "Svaha to the samana!" Then the samana is satisfied. 2. The samana being satisfied, the mind is satisfied. The mind being satisfied, the rain—god is satisfied. The rain—god being satisfied, the lightning is satisfied. The lightning being satisfied, what is under the lightning and under the rain—god is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman. Chapter XXIII — The Udana 1. The fifth oblation that he offers, he should offer, saying: "Svaha to the udana!" Then the udana is satisfied. 2. The udana being satisfied, the skin is satisfied. The skin being satisfied, the air is satisfied. The air being satisfied, the akasa is satisfied. The akasa being satisfied, what is under the air and under the akasa is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman. Chapter XXIV — The Glory of the Agnihotra Sacrifice 1. If, without knowing this knowledge of the Vaisvanara Self, one offers
an Agnihotra oblation, it is like an oblation offered in dead ashes
after removing the live coals. Part Six Chapter I — The Non—Duality of the Self 1. Om. There once lived Svetaketu the grandson of Aruna. To him his father said: "Svetaketu, lead the life of a brahmacharin; for there is none belonging to our family, my dear, who, not having studied the Vedas, is a brahmin only by birth." 2—3. Svetaketu went to his teacher’s house when he was twelve years old and studied the Vedas till he was twenty—four. Then he returned to his father, serious, considering himself well read and arrogant. His father said to him: "Svetaketu, since you are now so serious, think yourself well read and are so arrogant, have you, my dear, ever asked for that instruction by which one hears what cannot be heard, by which one perceives what cannot be perceived, by which one knows what cannot be known?" Svetaketu asked: "What is that instruction, venerable Sir?" 4—6. "Just as, my dear, by one clod of
clay all that is made of clay is known, the modification being only a
name, arising from speech, while the truth is that all is clay; "Just
as, my dear, by one nugget of gold all that is made of gold is known,
the modification being only a name, arising from speech, while the truth
is that all is gold; "And just as, my dear, by one pair of nail—scissors
all that is made of iron is known, the modification being only a name,
arising from speech, while the truth is that all is iron—even so, my
dear, is that instruction." Chapter II — Brahman: the Cause of the Universe 1. "In the beginning, my dear, this universe was Being (Sat) alone, one
only without a second. Some say that in the beginning this was non—being
(asat) alone, one only without a second; and from that non—being, being
was born." Chapter III — The Threefold Development 1. "Of all these living beings, there are only three origins: those born
from an egg, those born from a living being and those born from a
sprout. Chapter IV — The Threefold Development further explained 1. "The red colour of gross fire is the colour of the original fire; the
white colour of gross fire is the colour of the original water; the
black colour of gross fire is the colour of the original earth. Thus
vanishes from fire what is commonly called fire, the modification being
only a name, arising from speech, while the three colours (forms) alone
are true. 6—7. "Whatever, appeared red they knew to be the colour of fire; whatever appeared white they knew to be the colour of water; whatever appeared black they knew to be the colour of earth. "Whatever appeared to be unknown they knew to be the combination of these three deities (i.e. colours). Now learn from me, my dear, how these three deities, when they reach man, become each of them tripartite. Chapter V — The Threefold Nature of Food 1. "Food when eaten becomes threefold. What is coarsest in it becomes faeces, what is medium becomes flesh and what is subtlest becomes mind. 2. "Water when drunk becomes threefold. What is coarsest in it becomes urine, what is medium becomes blood and what is subtlest becomes prana. 3. "Fire when eaten becomes threefold. What is coarsest in it becomes bone, what is medium becomes marrow and what is subtlest becomes speech. 4. "The mind, my dear, consists of food, the prana of water and speech of heat." "Please, venerable Sir, instruct me further." "So be it, my dear." Chapter VI — The Physical Nature of the Mind, the Prana and Speech 1. "That, my dear, which is the subtlest part of curds rises, when they are churned and becomes butter. 2. "In the same manner, my dear, that which is the subtlest part of the food that is eaten rises and becomes mind. 3. "The subtlest part of the water that is drunk rises and becomes prana. 4. "The subtlest part of the fire that is eaten rises and becomes speech. 5. "Thus, my dear, the mind consists of food, the prana consists of water and speech consists of fire." "Please, venerable Sir, instruct me further." "So be it, my dear." Chapter VII — How the Mind consists of Food 1. "A person, my dear, consists of sixteen parts. Do not eat any food for fifteen days, but drink as much water as you like. Since the prana consists of water, it will not be cut off if you drink water." 2. Svetaketu did not eat any food for fifteen days. Then he came to his father and said: "What, Sir, shall I recite?" His father said: "The Rik, Yagus and Saman verses." He replied: "They do not occur to me, Sir." 3. His father said to him: "Just as, my dear, of a great blazing fire a single coal, the size of a firefly, may be left, which would not burn much more than that, even so, my dear, of your sixteen parts only one part is left; and therefore with that one part you do not remember the Vedas. Now go and eat and you will understand me." 4. Svetaketu ate and approached his father. Then whatever his father asked him, he showed that he knew it. 5—6. Then his father said to him: "Just as, my dear, of a great lighted fire a single coal the size of a firefly, if left, may be made to blaze up again by adding grass to it and will thus burn much more, "Even so, my dear; of your sixteen parts only one part was left and that, when strengthened by food, blazed up. With it you now remember the Vedas. Therefore, my dear, the mind consists of food, the prana consists of water and speech consists of fire." After that he understood what his father said, yea, he understood it. Chapter VIII — Concerning Sleep, Hunger, Thirst and Death 1. Uddalaka the son of Aruna said to his son Svetaketu: "Learn from me, my dear, the true nature of sleep. When a person has entered into deep sleep, as it is called, then, my dear, he becomes united with Pure Being (Sat), he has gone to his own Self. That is why they say he is in deep sleep (svapiti); it is because he has gone (apita) to his own (svam). 2. "Just as a bird tied by a string to the hand of the bird—catcher first flies in every direction and then finding no rest anywhere, settles down at the place where it is bound, so also the mind (i.e. the individual soul reflected in the mind), my dear, after flying in every direction and finding no rest anywhere, settles down in the Prana (i.e. Pure Being); for the mind (the individual soul) is fastened to the Prana (Pure Being). 3. "Learn from me, my dear, what hunger and thirst are. When a man is hungry, as they say, it is water that has led (i.e. carried away) what was eaten. Therefore, just as they speak of a leader of cows, a leader of horses, a leader of men, so do they speak of water as the leader of food. So, my dear, know this offshoot (i.e. the body) to have sprung forth from a cause, for it cannot be without a root. 4. "And where could its root be except in food (earth)? And in the same way, my dear, as food too is an offshoot, seek for water as its root. And as water too, my dear, is an offshoot, seek for fire as its root. And as fire too, my dear, is an offshoot, seek for Being (Sat) as its root. Yes, all these creatures, my dear, have their root in Being, they dwell in Being, they finally rest in Being. 5. "When a man is said to be thirsty, it is fire that has led (i.e. carried away) what was drunk by him. Therefore as they speak of a leader of cows, a leader of horses, a leader of men, so do they speak of fire as the leader of water. So, my dear, know this offshoot (the body) to have sprung forth from a cause, for it cannot be without a root. 6. "And where could its root be except in water? And in the same way, my dear, as water is an offshoot, seek for fire as its root. And as fire too, my dear, is an offshoot, seek for Being as its root. Yes, my dear, all these creatures have their root in Being, they dwell in Being, they finally rest in Being. "And how these three deities (fire, water and earth), on reaching a human being, become each of them tripartite has already been said. When a person departs hence, his speech merges in his mind, his mind in his prana, his prana in heat (fire) and the heat in the Highest Being. 7. "Now, that which is the subtle essence—in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter IX — The Absence of Individuality in Deep Sleep 1—2. "As bees, my dear, make honey by collecting the juices of trees located at different places and reduce them to one form, "And as these juices have no discrimination so as to be able to say: ‘I am the juice of this tree,’ or ‘I am the juice of that tree’—even so, indeed, my dear, all these creatures, though they reach Pure Being, do not know that they have reached Pure Being. 3. "Whatever these creatures are, here in this world—a tiger, a lion, a wolf, a boar, a worm, a fly, a gnat, or a mosquito—that they become again. 4. "Now, that which is the subtle essence—in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter X — The Absence of Particularized Consciousness in Deep Sleep 1—2. "These rivers, my dear, flow—the eastern toward the east and the western toward the west. They arise from the sea and flow into the sea. Just as these rivers, while they are in the sea, do not know: ‘I am this river’ or ‘I am that river,’ "Even so, my dear, all these creatures, even though they have come from Pure Being, do not know that they have come from Pure Being. Whatever these creatures are, here in this world—a tiger, a lion, a wolf a boar, a worm, a fly, a gnat, or a mosquito, that they become again. 3. "Now, that which is the subtle essence—in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter XI — The Indestructibility of the Jiva 1. "If, my dear, someone were to strike at the root of this large tree here, it would bleed but live. If he were to strike at the middle, it would bleed but live. If he were to strike at the top, it would bleed but live. Pervaded by the living self, that tree stands firm, drinking in again and again its nourishment and rejoicing. 2. "But if the life (i.e. living self) leaves one of its branches, that branch withers; if it leaves a second, that branch withers; if it leaves a third, that branch withers. If it leaves the whole tree, the whole three withers. 3. "In exactly the same manner, my dear," said he, "know this: This body dies, bereft of the living self; but the living self dies not. "Now, that which is the subtle essence—in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter XII — The Birth of the Gross from the Subtle 1. "Bring me a fruit of that nyagrodha (banyan) tree." "Here it is’ venerable Sir." "Break it." "It is broken, venerable Sir." "What do you see there?" "These seeds, exceedingly small, "Break one of these, my son." "It is broken, venerable Sir." "What do you see there?" "Nothing at all, venerable Sir." 2. The father said: "That subtle essence, my dear, which you do not perceive there—from that very essence this great nyagrodha arises. Believe me, my dear. 3. "Now, that which is the subtle essence—in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter XIII — The Invisibility of an Existent Object 1. "Place this salt in water and then come to me in the morning." The son did as he was told. The father said to him: "My son, bring me the salt which you placed in the water last night." Looking for it, the son did not find it, for it was completely dissolved. 2. The father said: "My son, take a sip of water from the surface. How is it?" "It is salt." "Take a sip from the middle. How is it?" "It is salt." "Take a sip from the bottom. How is it?" "It is salt." "Throw it away and come to me." The son did as he was told, saying: "The salt was there all the time." Then the father said: "Here also, my dear, in this body you do not perceive Sat (Being); but It is indeed there." 3. "Now, that which is the subtle essence—in it all that exists has its self. That is the True. That is the Self That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter XIV — The Means of Self—Knowledge 1. "Just as someone, my dear, might lead a person, with his eyes covered, away from the country of the Gandharas and leave him in a place where there were no human beings; and just as that person would turn toward the east, or the north, or the south, or the west, shouting: ‘I have been brought here with my eyes covered, I have been left here with my eyes covered!’ 2. "And as thereupon someone might loosen the covering and say to him: ‘Gandhara is in that direction; go that way’; and as thereupon, having been informed and being capable of judgement, he would, by asking his way from one village to another, arrive at last at Gandhara—in exactly the same manner does a man who has found a teacher to instruct him obtain the true knowledge. For him there is delay only so long as he is not liberated from the body; then he reaches perfection. 3. "Now, that which is the subtle essence—in it all that exists has its self. That is the True. That is the Self That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter XV — Ultimate Liberation 1. "Around a dying person afflicted with illness, my dear, his relatives gather and ask: ‘Do you know me? Do you know me?’ He knows them as long as his speech is not merged in his mind, his mind in his prana (breath), his prana in heat (fire) and the heat in the Highest Deity. 2. "But when his speech is merged in his mind, his mind in his prana, his prana in heat and the heat in the Highest Deity, then he does not know them. 3. "Now, that which is the subtle essence—in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son "So be it, my dear;" the father replied. Chapter XVI — Liberation for the Knower of Brahman 1. "My dear, they (i.e. the police) bring a man whom they have seized by the hand and say: ‘He has taken something, he has committed a theft.’ When he denies it, they say: ‘Heat the axe for him.’ If he has committed the theft but denies it, then he makes himself a liar. Being false—minded, he covers himself with falsehood, grasps the heated axe and is burnt. Then he is killed. 2. "But if he did not commit the theft, then he makes himself what he really is. Being true—minded, he covers himself with truth, grasps the heated axe and is not burnt. He is released. 3. "As that truthful man is not burnt so also one who has known Sat is not born again. Thus in That (Sat) all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." Part Seven Chapter I — Dialogue between Narada and Sanatkumara 1. Om. Narada approached Sanatkumara as a pupil and said: "Venerable Sir, please teach me." Sanatkumara said to him: "Please tell me what you already know. Then I shall tell you what is beyond." 2. Narada said: "Venerable Sir, I know the Rig—Veda, the Yajur—Veda, the Sama—Veda, the Atharva—Veda as the fourth Veda, the epics (Puranas) and ancient lore (Itihasa) as the fifth, the Veda of the Vedas (i.e. grammar), the rules of the sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma—vidya (i.e. the science of pronunciation, ceremonials, prosody, etc.), the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts. All this I know, venerable Sir. 3. "But, venerable Sir, with all this I know words only; I do not know the Self. I have heard from men like you that he who knows the Self overcomes sorrow. I am one afflicted with sorrow. Do you, venerable Sir, help me to cross over to the other side of sorrow." Sanatkumara said to him: "Whatever you have read is only a name. 4. "Verily, a name is the Rig—Veda; so also are the Yajur— Veda, the Sama—Veda, the Atharva—Veda as the fourth Veda, the epics and the ancient lore as the fifth, the Veda of the Vedas, the rules of the sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma—vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts. "Meditate on the name. 5. "He who meditates on a name as Brahman can, of his own free will, reach as far as the name reaches—he who meditates on a name as Brahman." Narada said: "Venerable Sir, is there anything greater than a name?" "Of course there is something greater than a name." "Please tell that to me, venerable Sir." Chapter II — Speech as Brahman 1. "Speech is, verily, greater than a name. Speech makes one understand the Rig—Veda, the Yajur—Veda, the Sama—Veda, the Atharva—Veda as the fourth, the epics and the ancient lore as the fifth, the Veda of the Vedas, the rules of sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma—vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts, as well as heaven, earth, air, akasa, water, fire, gods, men, cattle, birds, herbs, trees, animals, together with worms, flies and ants, as also righteousness and unrighteousness, the true and the false, the good and the bad, the pleasant and the unpleasant. "Verily, if there were no speech, neither righteousness nor unrighteousness would be known, neither the true nor the false, neither the pleasant nor the unpleasant. "Speech, verily, makes us know all this. Meditate upon speech. 2. "He who meditates on speech as Brahman can, of his own free will, reach as far as speech reaches—he who meditates on speech as Brahman." Narada said: "Venerable Sir, is there anything greater than speech?" "Of course there is something greater than speech." "Please tell that to me, venerable Sir." Chapter III — Mind as Brahman 1. "The mind is, verily, greater than speech. Just as the closed fist holds two amalakas, or two plums, or two aksha fruits, so does the mind hold speech and a name. For when a man thinks in his mind that he would read the sacred hymns, then he reads them. When he thinks in his mind that he would perform actions, then he performs them. When he thinks in his mind that he would have sons and cattle, then he desires them. When he thinks in his mind that he would have this world and the other, then he desires them. Mind, indeed, is the self; mind is the world; mind is Brahman. "Meditate on the mind. 2. "He who meditates on mind as Brahman can, of his own free will, reach as far as mind reaches—he who meditates on mind as Brahman." Narada said: "Venerable Sir, is there anything greater than mind?" "Of course there is something greater than mind." "Please tell that to me, venerable Sir." Chapter IV — Will as Brahman 1. "Will (Samkalpa) is, verily, greater than mind. For when a man wills, then he thinks in his mind, then he utters speech and then he employs speech in the recital of a name. The sacred hymns are included in a name and all sacrifices are included in the sacred hymns. 2. "Will, indeed, is the goal of all these beginning with mind and ending in sacrifice; from will they arise and in will they all abide. Heaven and earth willed, air and akasa willed, water and fire willed. Through the will of heaven and earth, etc. the rain wills; through the will of the rain, food wills; through the will of food, the pranas will; through the will of the pranas, the sacred hymns will; through the will of the sacred hymns, the sacrifices will; through the will of the sacrifices, the world wills; through the will of the world, everything wills. Such is will. Meditate on will. 3. "He who meditates on will as Brahman can, of his own free will, reach as far as will reaches—he who meditates on will as Brahman." Narada said: "Venerable Sir, is there anything greater than will?" "Of course there is something greater than will." "Please tell that to me, venerable Sir." Chapter V — Consideration as Brahman 1. "Consideration (Chitta) is, verily, greater than will. For when a man considers, then he wills, then he thinks in his mind, then he utters speech, then he engages speech in the recitation of a name. The sacred hymns are included in a name and all sacrifices are included in the sacred hymns. 2. "Consideration is, indeed, the goal of all these beginning with mind and ending in sacrifice; from consideration they arise and in consideration they all abide. Therefore if a person is without consideration, even though he possesses much knowledge, people say of him that he is nothing and whatever he knows is useless; for if he were really learned, he would not be so inconsiderate. But if a person is considerate, though he knows but little, to him people are eager to listen. Consideration, indeed, is the goal of all these; consideration is the self; consideration is the support. Meditate on consideration. 3. "He who meditates on consideration as Brahman, he, being permanent, firm and undistressed, obtains the worlds which are permanent, firm and undistressed; he can, of his own free win, reach as far as consideration reaches—he who meditates on consideration as Brahman." Narada said: "Venerable Sir, is there anything greater than consideration?" "Of course there is something greater than consideration." "Please tell that to me, venerable Sir." Chapter VI — Meditation as Brahman 1. "Meditation (Dhyana) is, verily, greater than consideration. Earth meditates, as it were. The mid—region meditates, as it were. Heaven meditates, as it were. The waters meditate, as it were. The mountains meditate, as it were. The gods meditate, as it were. Men meditate, as it were. Therefore he who, among men, attains greatness here on earth seems to have obtained a share of meditation. Thus while small people are quarrelsome, abusive and slandering, great men appear to have obtained a share of meditation. Meditate on meditation. 2. "He who meditates on meditation as Brahman, can, of his own free will, reach as far as meditation reaches—he who meditates on meditation as Brahman." Narada said: "Venerable Sir, is there anything greater than meditation?" "Of course there is something greater than meditation." "Please tell that to me, venerable Sir." Chapter VII — Understanding as Brahman 1. "Understanding is, verily, greater than meditation. Understanding makes one understand the Rig—Veda, the Yajur—Veda, the Sama—Veda, the Atharva—Veda as the fourth, the epics and the ancient lore as the fifth, the Veda of the Vedas, the rules of sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma—vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts; heaven, earth, air, water, fire, gods, men, cattle, birds, herbs, trees; animals, together with worms, flies and ants; and also righteousness and unrighteousness, the true and the false, the good and the bad, the pleasant and the unpleasant, food and taste, this world and yonder world. Meditate on understanding. 2. "He who meditates on understanding as Brahman attains the worlds of understanding and knowledge and can, of his own free will, reach as far as understanding reaches—he who meditates on understanding as Brahman." Narada said: "Venerable Sir, is there anything greater than understanding?" "Of course there is something greater than understanding." "Please tell that to me, venerable Sir." Chapter VIII — Strength as Brahman 1. "Strength is, verily, greater than understanding. One strong man causes a hundred men of understanding to tremble. When a man is strong he can rise. If he rises he can attend on the teachers. If he attends on them he can become their intimate companion as a pupil. If he is their intimate companion he can watch their conduct, listen to their instruction, reflect on what he hears, become convinced of what he reflects on, act and enjoy the result of action. By strength the earth stands firm, by strength the mid—region, by strength heaven, by strength the mountains, by strength the gods and men, by strength cattle and birds, herbs and trees and animals, together with worms, flies and ants, by strength the world stands firm. Meditate upon strength." 2. "He who meditates on strength as Brahman can, of his own free will, reach as far as strength reaches—he who meditates on strength as Brahman." Narada said: "Venerable Sir, is there anything greater than strength?" "Of course there is something greater than strength." "Please tell that to me, venerable Sir." Chapter IX — Food as Brahman 1. "Food is, verily, greater than strength. Therefore if a man abstains from food for ten days, even though he might live, yet he would not be able to see, hear, reflect, become convinced, act, or enjoy the result. But when he obtains food, he is able to see, hear, reflect, become convinced, act and enjoy the result. 2. "He who meditates on food as Brahman obtains the world rich in food and drink; he can, of his own free will, reach as far as food reaches—he who meditates on food as Brahman." Narada said: "Venerable Sir, is there anything greater than food?" "Of course there is something greater than food." "Please tell that to me, venerable Sir." Chapter X — Water as Brahman 1. "Water is, verily, greater than food. Therefore if there is not sufficient rain, then living creatures are afflicted with the thought that there will be less food. But if there is sufficient rain, then living creatures rejoice in the thought that there will be much food. It is water that assumes the form of this earth, this mid—region, this heaven, these mountains, these gods and men, cattle and birds, herbs and trees and animals, together with worms, flies and ants. Water indeed is all these forms. Meditate on water. 2. "He who meditates on water as Brahman obtains all his desires and becomes satisfied; he can, of his own free will, reach as far as water reaches—he who meditates on water as Brahman." Narada said: "Venerable Sir, is there anything greater than water?" "Of course there is something greater than water." "Please tell that to me, venerable Sir." Chapter XI — Fire as Brahman 1. "Fire is, verily, greater than water. For, having seized the air, it warms the akasa. Then people say: ‘It is hot, it burns; it will rain.’ Thus does fire first manifest itself and then create water. Furthermore, thunderclaps roll with lightning upward and across the sky. Then people say: ‘There is lightning, there is thunder; it will rain.’ Here also does fire first manifest itself and then create water. Meditate on fire. 2. "He who meditates on fire as Brahman becomes radiant himself and obtains radiant worlds, full of light and free from darkness; he can, of his own free will, reach as far as fire reaches—he who meditates on fire as Brahman." Narada said: "Venerable Sir, is there anything greater than fire?" "Of course there is something greater than fire." "Please tell that to me, Venerable Sir." Chapter XII — The Akasa as Brahman 1. "The akasa is, verily, greater than fire. For in the akasa exist both the sun and the moon, lightning, stars and fire. It is through the akasa that a person calls another; it is through the akasa that the other hears; it is through the akasa that the person hears back. In the akasa we rejoice when we are together and in the akasa we rejoice not when we are separated. In the akasa everything is born and toward the akasa all things grow. Meditate upon the akasa. 2. "He who meditates on the akasa as Brahman obtains the worlds extending far and wide, luminous, free from pain and spacious; he can, of his own free will, reach as far as the akasa reaches— he who meditates on the akasa as Brahman." Narada said: "Venerable Sir, is there anything greater than the akasa?" "Of course there is something greater than the akasa." "Please tell that to me, venerable Sir." Chapter XIII — Memory as Brahman 1. "Memory is, verily, greater than the akasa. Therefore even when many people assemble, if they had no memory they would not hear anyone at all, they would not think, they would not understand. But surely, if they had memory, they would hear, think and understand. Through memory one knows one’s sons, through memory one’s cattle. Meditate on memory. 2. "He who meditates on memory as Brahman can, of his own free will, reach as far as memory reaches—he who meditates on memory as Brahman." Narada said: "Venerable Sir, is there anything greater than memory?" "Of course there is something greater than memory." "Please tell that to me, venerable Sir." Chapter XIV — Hope as Brahman 1. "Hope is, verily, greater than memory. Kindled by hope, a person endowed with memory reads the sacred hymns, performs sacrifices, desires sons and cattle; desires this world and the other. Meditate on hope. 2. "He who meditates on hope as Brahman—all his desires are fulfilled through hope, his prayers are not in vain; he can, of his own free will, reach as far as hope reaches—he who meditates on hope as Brahman." Narada said: "Venerable Sir, is there anything greater than hope?" "Of course there is something greater than hope." "Please tell that to me, venerable Sir." Chapter XV — The Prana as Brahman 1. "The prana is, verily, greater than hope. As the spokes of a wheel are fastened to the nave, so are all these beginning with the name and ending with hope fastened to the prana. The prana moves by the prana. The prana gives the prana to the prana. The prana is the father, the prana is the mother, the prana is the brother, the prana is the sister, the prana is the teacher, the prana is the brahmin. 2. "If one says something unbecoming to a father, mother, brother, sister, teacher, or brahmin, then people say: ‘Shame on you! Verily, 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.’ 3. "But if; when the prana has departed from them, one shoves them together with a poker and burns every bit of them, no one would say: ‘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." 4. "The prana, verily, is all this. He (i.e. the knower of the prana) who sees this, reflects on this, is convinced of this, becomes an ativadi (superior speaker). If people say to such a man: ‘You are an ativadi,’ he may say: ‘Yes, I am an ativadi’; he need not deny it." Chapter XVI — The Knowledge of the Truth 1. "But in reality he is an ativadi who has become an ativadi by the knowledge of the True." "May I, venerable Sir, become an ativadi by the knowledge of the True." "But one should desire to know the True." "Venerable Sir, I desire to know the True." Chapter XVII — Truth depends upon Understanding 1. Sanatkumara said: "When one understands the True, only then does one declare the True. One who does not understand the True does not declare It. Only one who understands It declares the True. One must desire to understand this understanding." "Venerable Sir, I desire to understand." Chapter XVIII — Understanding depends upon Reflection 1. "When one reflects, only then does one understand. One Who does not reflect does not understand. Only one who reflects understands. One must desire to understand this reflection." "Venerable Sir, I desire to understand reflection." Chapter XIX — Reflection depends upon Faith 1. "When one has faith, only then does one reflect. One who does not have faith does not reflect. Only one who has faith reflects. One must desire to understand faith." "Venerable Sir, I desire to understand faith." Chapter XX — Faith depends upon Single—Mindedness 1. "When one is single—minded in one’s devotion to the teacher, only then does one have faith. One who does not have single— mindedness does not have faith. Only one who has single— mindedness has faith. One must desire to understand single— mindedness." "Venerable Sir, I desire to understand single—mindedness." Chapter XXI — Single—Mindedness depends upon Concentration 1. "When one performs one’s duties (i.e. practises concentration), only then does one have single—mindedness. One who does not perform his duties does not have single—mindedness. Only one who performs his duties has single—mindedness. One must desire to understand the performance of duties." "Venerable Sir, I desire to understand the performance of duties." Chapter XXII — Concentration depends upon Bliss 1. "When one obtains bliss, only then does one perform one’s duties. One who does not obtain bliss does not perform his duties. Only one who obtains bliss performs his duties. One must desire to understand bliss." "Venerable Sir, I desire to understand bliss." Chapter XXIV — The Infinite is Bliss 1. "The infinite is bliss. There is no bliss in anything finite. Only the Infinite is bliss. One must desire to understand the Infinite." "Venerable Sir, I desire to understand the Infinite." Chapter XXIV — The Infinite and the Finite 1. "Where one sees nothing else, hears nothing else, understands nothing else—that is the Infinite. Where one sees something else, hears something else, understands something else—that is the finite. The Infinite is immortal, the finite mortal." "Venerable Sir, in what does the Infinite find Its support?" "In Its own greatness—or not even in greatness." 2. "Here on earth people describe cows and horses, elephants and gold, slaves and wives, fields and houses, as ‘greatness.’ I do not mean this," he said, "for in such cases one thing finds its support in another. But what I say is: Chapter XXV — Instruction about the Infinite 1. "That infinite, indeed, is below. It is above. It is behind. It is before. It is to the south. It is to the north. The Infinite, indeed, is all this. "Next follows the instruction about the Infinite with reference to ‘I’: I, indeed, am below. I am above. I am behind. I am before. I am to the south. I am to the north. I am, indeed, all this. 2. "Next follows the instruction about the Infinite with reference to the Self: The Self indeed, is below. It is above. It is behind. It is before. It is to the south. It is to the north. The Self, indeed, is all this. "Verily, he who sees this, reflects on this and understands this delights in the Self sports with the Self, rejoices in the Self revels in the Self. Even while living in the body he becomes a self—ruler. He wields unlimited freedom in all the worlds. ‘‘But those who think differently from this have others for their rulers they live in perishable worlds. They have no freedom in all the worlds." Chapter XXVI — Self—knowledge 1. "For him who sees this, reflects on this and understands this, the prana springs from the Self, hope springs from the Self, memory springs from the Self, the akasa springs from the Self, fire springs from the Self; water springs from the Self; appearance and disappearance spring from the Self, food springs from the Self, strength springs from the Self; understanding springs from the Self, meditation springs from the Self, consideration springs from the Self, will springs from the Self; mind springs from the Self speech springs from the Self, the name springs from the Self the sacred hymns spring from the Self the sacrifices spring from the Self—ay, all this springs from the Self." 2. "On this there is the following verse: "‘The knower of Truth does not see death or disease or sorrow. The knower of Truth sees everything and obtains everything everywhere.’ "He (the knower) is one before the creation, becomes three, becomes five, becomes seven, becomes nine; then again he is called eleven, one hundred and ten and one thousand and twenty. "Now is described the discipline for inner purification by which Self—Knowledge is attained: When the food is pure, the mind becomes pure. When the mind is pure the memory becomes firm. When the memory is firm all ties are loosened." The venerable Sanatkumara showed Narada, after his blemishes had been wiped out, the other side of darkness. They call Sanatkumara Skanda, yea, Skanda they call him. Part Eight Chapter I — Brahman in the Heart 1. Om. There is in this city of Brahman an abode, the small lotus of the heart; within it is a small akasa. Now what exists within that small akasa, that is to be sought after, that is what one should desire to understand. —3. If they should say to him: "Now, with regard to the abode, the small lotus, in this city of Brahman and the small akasa within it—what is there in it that is to be sought after and what is there that one should desire to understand?" Then he (the teacher) should say: "As far as, verily, this great akasa extends, so far extends the akasa within the heart. Both heaven and earth are contained within it, both fire and air, both sun and moon, both lightning and stars; and whatever belongs to him (i.e. the embodied creature) in this world and whatever does not, all that is contained within it (i.e. the akasa in the heart)." 4. If they (the pupils) should say: "If everything that exists—all beings and all desires—is contained in this city of Brahman, then what is left of it when old age overcomes it or when it perishes?" 5. Then he (the teacher) should say: "With the old age of the body, That (i.e. Brahman, described as the akasa in the heart) does not age; with the death of the body, That does not die. That Brahman and not the body is the real city of Brahman. In It all desires are contained. It is the Self—free from sin, free from old age, free from death, free from grief free from hunger, free from thirst; Its desires come true, Its thoughts come true. Just as, here on earth, people follow as they are commanded by a leader and depend upon whatever objects they desire, be it a country or a piece of land so also those who are ignorant of the Self depend upon other objects and experience the result of their good and evil deeds. 6. "And just as, here on earth, whatever is earned through work perishes, so does the next world, won by virtuous deeds, perish. Those who depart hence without having realized the Self and these true desires—for them there is no freedom in all the worlds. But those who depart hence after having realized the Self and these true desires—for them there is freedom in all the worlds. Chapter II — The Fulfilment of Desires through Self—Knowledge 1. "If he desires the World of the Manes, by his mere thought the Manes
come to him. Having obtained the world of the Manes he is happy. Chapter III — The Serene Self and Satya Brahman 1. "These true desires are covered by what is false. Though they exist
always, yet they have a covering which is false. Thus, whosoever
belonging to the embodied creature has departed from this life, him he
cannot see in this world with his eyes. Chapter IV — Brahman as a Dam 1. The self is a dam, a separating boundary, for keeping these worlds
apart. This dam is not passed by day and night, by old age, death and
grief, or by good and evil deeds. All evils turn back from It, for the
World of Brahman is free from all evil. Chapter V — Continence 1. Now, what people call yajna (sacrifice), that is really continence.
For he who knows Brahman obtains that World of Brahman, which others
obtain through sacrifice, by means of continence. What people call ishta
(worship), that is really continence. For having desired (ishtva) the
Knowledge of the Self; by means of continence one realizes the Self. Chapter VI — The Course after Death for the Illumined 1. Now, those arteries of the heart are filled with the essences of
brown, white, blue, yellow and red liquid substances. Verily, the sun
yonder is brown, it is white, it is blue, it is yellow, it is red. Chapter VII — The Person in the Eye 1. Prajapati said: "The Self which is free from sin, free from old age,
free from death, free from grief, free from hunger, free from thirst,
whose desires come true and whose thoughts come true—That it is which
should be searched out, That it is which one should desire to
understand. He who has known this Self from the scriptures and a teacher
and understood It obtains all the worlds and all desires. Chapter VIII — The Doctrine of the Demons 1. Prajapati said: "Look at yourself in a pan of water and then what you
do not understand of the Self come and tell me." They cast their glance
in a pan of water. Then Prajapati said to them: "What do you see?" They
said: "Venerable Sir, we see the entire self even to the very hairs and
nails, a veritable picture." Chapter IX — The Shadow Self is Perishable 1. But Indra, even before he had reached the gods, saw this difficulty:
"As this reflection in the water is well adorned when the body is well
adorned, well dressed when the body is well dressed, clean when the body
is clean, so this reflection in the water will be blind if the body is
blind, one—eyed if the body is one—eyed, crippled if the body is
crippled and will perish if the body perishes. Chapter X — The Dream Self 1—2. "He who moves about, exalted, in dreams—this is the Self, this is immortal, fearless. This is Brahman." Then Indra went away satisfied in heart. But even before he had reached the gods, he saw this difficulty: "Although this dream self is not blind even if the body is blind, nor do its eyes and nose run when the eyes and nose of the body run; although this self is not affected by the defects of the body, "Nor killed when it (the body) is killed, nor one—eyed when it is one—eyed—yet they kill it (the dream self), as it were; they chase it, as it were. It becomes conscious of pain, as it were; it weeps, as it were. I do not see any good in this doctrine." 3—4. He returned with fuel in hand. To him Prajapati said: "Well, Indra, you went away satisfied in heart; now for what purpose have you come back?" He (Indra) said: "Venerable Sir, although this dream self is not blind even if the body is blind, nor do its eyes and nose run when the eyes and nose of the body run; although this self is not affected by the defects of the body, "Nor killed when it (the body) is killed, nor one—eyed when it is one—eyed—yet they kill it (the dream self), as it were; they chase it, as it were. It becomes conscious of pain, as it were; it weeps, as it were. I do not see any good in this." "So it is, Indra," replied Prajapati. "I shall explain the Self further to you. Live with me another thirty—two years." He lived with Prajapati another thirty—two years. Then Prajapati said to Indra: Chapter XI — The Self in Dreamless Sleep 1. "When a man is asleep, with senses withdrawn and serene and sees no
dream—that is the Self. This is immortal, fearless. This is Brahman."
Then Indra went away satisfied in heart. But even before he had reached
the gods, he saw this difficulty: "In truth it (i.e. the self in
dreamless sleep) does not know itself as ‘I am it,’ nor these other
creatures. It has therefore reached in dreamless sleep utter
annihilation, as it were. I do not see any good in this." Chapter XII — The Incorporeal Self 1. "O Indra, this body is mortal, always held by death. It is the abode of the Self which is immortal and incorporeal. The embodied self is the victim of pleasure and pain. So long as one is identified with the body, there is no cessation of pleasure and pain. But neither pleasure nor pain touches one who is not identified with the body. 2—3. "The wind is without body; the cloud, lightning and thunder are
without body. Now, as these, arising from yonder akasa and reaching the
highest light, appear in their own forms, "So does this serene Being,
arising from this body and reaching the Highest Light, appear in His own
form. In that state He is the Highest Person. There He moves about,
laughing, playing, rejoicing—be it with women, chariots, or relatives,
never thinking of the body into which he was born. "As an animal is
attached to a cart, so is the prana (i.e. the conscious self) attached
to the body. Chapter XIII — A Mantra for Meditation and Repetition 1. From the dark I come to the variegated; from the variegated I come to the Dark. Shaking off evil as a horse shakes dust from its hair, freeing myself from the body as the moon frees itself from the mouth of Rahu, I fulfil all ends and obtain the uncreated World of Brahman. Chapter XIV — The Prayer of a Seeker of Eternal Life 1. That which is called the akasa is the revealer of names and forms. That within which these names and forms exist is, verily, Brahman. That is the Immortal; that is the Self. Now is stated a mantra: "I come to the assembly, the palace of Prajapati. I am the glory of the brahmins, the glory of the kings, the glory of the vaisyas. I wish to obtain that glory. I am the glory of glories. May I never go to the red and toothless, all— devouring, slippery place, yea, may I never go to it." Chapter XV — The Attainment of Brahmaloka 1. Brahma told this knowledge of the Self to Prajapati (Kasyapa), Prajapati to Manu, Manu to mankind. He who has studied the Vedas at the house of a teacher, according to the prescribed rules, during the time left after the performance of his duties to the teacher; he who, after leaving the teacher’s house, has settled down into a householder’s life and continued the study of the Vedas in a sacred spot and made others (i.e. his sons and disciples) virtuous; he who has withdrawn all the sense— organs into the Self; he who has not given pain to any creature except as approved by the scriptures—he who conducts himself thus, all through his life, reaches the World of Brahman after death and does not return, yea, does not return. End of Chandogya Upanishad The Peace Chant Om. May the different limbs of my body, my tongue, prana, eyes, ears and my strength and also all the other sense—organs be nourished! All, indeed, is Brahman, as is declared in the Upanishads. May I never deny Brahman! May Brahman never deny me! May there never be denial on my part! May all the virtues described in the Upanishads belong to me, who am devoted to Atman! Yea, may they all belong to me! Om. Peace! Peace! Peace!
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