The Upanishads, Part I (Müller)

KH NDOGYA-UPANISHAD.

FIRST PRAP THAKA.

FIRST KHANDA 1.

1LET a man meditate on the syllable 2 Om, called the udgîtha; for the udgîtha (a portion of the Sâma-veda) is sung, beginning with Om.

The full account, however, of Om is this:--

2The essence 3 of all beings is the earth, the essence of the earth is water, the essence of water the plants, the essence of plants man, the essence of man speech, the essence of speech the Rig-veda, the essence of the Rig-veda the Sâma-veda 1, the essence of the Sâma-veda the udgîtha (which is Om).

3That udgîtha (Om) is the best of all essences, the highest, deserving the highest place 2, the eighth.

4What then is the Rik? What is the Sâman? What is the udgîtha? 'This is the question.

5The Rik indeed is speech, Sâman is breath, the udgîtha is the syllable Om. Now speech and breath, or Rik and Sâman, form one couple.

6And that couple is joined together in the syllable Om. When two people come together, they fulfil each other's desire.

7Thus he who knowing this, meditates on the syllable (Om), the udgîtha, becomes indeed a fulfiller of desires.

8That syllable is a syllable of permission, for whenever we permit anything, we say Om, yes. Now permission is gratification. He who knowing this meditates on the syllable (Om), the udgîtha, becomes indeed a gratifier of desires.

9By that syllable does the threefold knowledge (the sacrifice, more particularly the Soma-sacrifice, as founded on the three Vedas) proceed. When the Adhvaryu priest gives an order, he says Om. When the Hotri priest recites, he says Om. When the Udgâtri priest sings, he says Om, [paragraph continues] --all for the glory of that syllable. The threefold knowledge (the sacrifice) proceeds by the greatness of that syllable (the vital breaths), and by its essence (the oblations) 1.

10Now therefore it would seem to follow, that both he who knows this (the true meaning of the syllable Om), and he who does not, perform the same sacrifice 2. But this is not so, for knowledge and ignorance are different. The sacrifice which a man performs with knowledge, faith, and the Upanishad 3 is more powerful. This is the full account of the syllable Om.

SECOND KHANDA 1.

1When the Devas and Asuras 2 struggled together, both of the race of Pragâpati, the Devas took the udgîtha 3 (Om), thinking they would vanquish the Asuras with it.

2They meditated on the udgîtha 3 (Om) as the breath (scent) in the nose 4, but the Asuras pierced it (the breath) with evil. Therefore we smell by the breath in the nose both what is good-smelling and what is bad-smelling. For the breath was pierced by evil.

3Then they meditated on the udgîtha (Om) as speech, but the Asuras pierced it with evil. Therefore we speak both truth and falsehood. For speech is pierced by evil.

4Then they meditated on the udgîtha (Om) as the eye, but the Asuras pierced it with evil. Therefore we see both what is sightly and unsightly. For the eye is pierced by evil.

5Then they meditated on the udgîtha (Om) as the ear, but the Asuras pierced it with evil. Therefore we hear both what should be heard and what should not be heard. For the car is pierced by evil.

6Then they meditated on the udgîtha (Om) as the mind, but the Asuras pierced it with evil. Therefore we conceive both what should be conceived and what should not be conceived. For the mind is pierced by evil.

7Then comes this breath (of life) in the mouth 1. They meditated on the udgîtha (Om) as that breath. When the Asuras came to it, they were scattered, as (a ball of earth) would be scattered when hitting a solid stone.

8Thus, as a ball of earth is scattered when hitting on a solid stone, will he be scattered who wishes evil to one who knows this, or who persecutes him; for he is a solid stone.

9By it (the breath in the mouth) he distinguishes neither what is good nor what is bad-smelling, for that breath is free from evil. What we eat and drink with it supports the other vital breaths (i. e. the senses, such as smell, &c.) When at the time of death he 2 does not find that breath (in the mouth, through which he eats and drinks and lives), then he departs. He opens the mouth at the time of death (as if wishing to eat).

10Aṅgiras 1 meditated on the udgîtha (Om) as that breath, and people hold it to be Aṅgiras, i. e. the essence of the members (angânâm rasah);

11Therefore Brihaspati meditated on udgîtha (Om) as that breath, and people hold it to be Brihaspati, for speech is brihatî, and he (that breath) is the lord (pati) of speech;

12Therefore Ayâsya meditated on the udgîtha (Om) as that breath, and people hold it to be Ayâsya, because it comes (ayati) from the mouth (âsya);

13Therefore Vaka Dâlbhya knew it. He was the Udgâtri (singer) of the Naimishîya-sacrificers, and by singing he obtained for them their wishes.

14He who knows this, and meditates on the syllable Om (the imperishable udgîtha) as the breath of life in the mouth, he obtains all wishes by singing. So much for the udgîtha (Om) as meditated on with reference to the body 2.

THIRD KHANDA.

Now follows the meditation on the udgîtha with reference to the gods. Let a man meditate on the udgîtha (Om) as he who sends warmth (the sun in the sky). When the sun rises it sings as Udgâtri for the sake of all creatures. When it rises it destroys the fear of darkness. He who knows this, is able to destroy the fear of darkness (ignorance).

2This (the breath in the mouth) and that (the sun) are the same. This is hot and that is hot. This they call svara (sound), and that they call pratyâsvara 1 (reflected sound). Therefore let a man meditate on the udgîtha (Om) as this and that (as breath and as sun).

3Then let a man meditate on the udgîtha (Om) as vyâna indeed. If we breathe up, that is prâna, the up-breathing. If we breathe down, that is apâna, the down-breathing. The combination of prâna and apâna is vyâna, back-breathing or holding in of the breath. This vyâna is speech. Therefore when we utter speech, we neither breathe up nor down.

4Speech is Rik, and therefore when a man utters a Rik verse he neither breathes up nor down.

Rik is Sâman, and therefore when a man utters a Sâman verse he neither breathes up nor down.

Sâman is udgîtha, and therefore when a man sings (the udgîtha, Om) he neither breathes up nor down.

5And other works also which require strength, such as the production of fire by rubbing, running a race, stringing a strong bow, are performed without breathing up or down. Therefore let a man meditate on the udgîtha (Om) as vyâna.

6Let a man meditate on the syllables of the udgîtha, i. e. of the word udgîtha. Ut is breath (prâna), for by means of breath a man rises (uttishthati). Gî is speech, for speeches are called girah. Tha is food, for by means of food all subsists (sthita).

7Ut is heaven, gî the sky, tha the earth. Ut is the sun, gî the air, tha the fire. Ut is the Sâma-veda,, gî the Yagur-veda, tha the Rig-veda 1.

[paragraph continues] Speech yields the milk, which is the milk of speech itself 1, to him who thus knowing meditates on those syllables of the name of udgîtha, he becomes rich in food and able to eat food.

8Next follows the fulfilment of prayers. Let a man thus meditate on the Upasaranas, i. e. the objects which have to be approached by meditation: Let him (the Udgâtri) quickly reflect on the Sâman with which he is going to praise;

9Let him quickly reflect on the Rik in which that Sâman occurs; on the Rishi (poet) by whom it was seen or composed; on the Devatâ (object) which he is going to praise;

10On the metre in which he is going to praise; on the tune with which he is going to sing for himself;

11On the quarter of the world which he is going to praise. Lastly, having approached himself (his name, family, &c.) by meditation, let him sing the hymn of praise, reflecting on his desire, and avoiding all mistakes in pronunciation, &c. Quickly 1 will the desire be then fulfilled to him, for the sake of which he may have offered his hymn of praise, yea, for which he may have offered his hymn of praise 2.

FOURTH KHANDA.

1Let a man meditate on the syllable Om, for the udgîtha is sung beginning with Om. And this is the full account of the syllable Om-- 2. The Devas, being afraid of death, entered upon (the performance of the sacrifice prescribed in) the threefold knowledge (the three Vedas). They covered themselves with the metrical hymns. Because they covered (khad) themselves with the hymns, therefore the hymns are called khandas.

3Then, as a fisherman might observe a fish in the water, Death observed the Devas in the Rik, Yagus, and Sâman-(sacrifices). And the Devas seeing this, rose from the Rik, Yagus, and Sâman-sacrifices, and entered the Svara 1, i.e. the Om (they meditated on the Om).

4When a man has mastered the Rig-veda, he says quite loud Om; the same, when he has mastered the Sâman and the Yagus. This Svara is the imperishable (syllable), the immortal, free from fear. Because the Devas entered it, therefore they became immortal, and free from fear.

5He who knowing this loudly pronounces (pranauti) 2- that syllable, enters the same (imperishable) syllable, the Svara, the immortal, free from fear, and having entered it, becomes immortal, as the Devas are immortal.

FIFTH KHANDA.

1The udgîtha is the pranava 1, the pranava is the udgîtha. And as the udgîtha is the sun 2, So is the pranava, for he (the sun) goes sounding Om.

2'Him I sang praises to, therefore art thou my only one,' thus said Kaushîtaki to his son. 'Do thou revolve his rays, then thou wilt have many sons.' So much in reference to the Devas.

3Now with reference to the body. Let a man meditate on the udgîtha as the breath (in the mouth), for he goes sounding Om 3.

4'Him I sang praises to, therefore art thou my only son,' thus said Kaushîtaki to his son. 'Do thou therefore sing praises to the breath as manifold, if thou wishest to have many sons.' 5. He who knows that the udgîtha is the pranava, and the pranava the udgîtha, rectifies from the seat of the Hotri priest any mistake committed by the Udgâtri priest in performing the udgîtha, yea, in performing the udgîtha.

SIXTH KHANDA.

1The Rik (veda) is this earth, the Sâman (veda) is fire. This Sâman (fire) rests on that Rik (earth) 4. Therefore the Sâman is sung as resting on the Rik.

[paragraph continues] Sâ is this earth, ama is fire, and that makes Sâma.

2The Rik is the sky, the Sâman air. This Sâman (air) rests on that Rik (sky). Therefore the Sâman is sung as resting on the Rik. Sâ is the sky, ama the air, and that makes Sâma.

3Rik is heaven, Sâman the sun. This Sâman (sun) rests on that Rik (heaven). Therefore the Sâman is sung as resting on the Rik. Sâ is heaven, ama the sun, and that makes Sâma.

4Rik is the stars, Sâman the moon. This Sâman (moon) rests on that Rik (stars). Therefore the Sâman is sung as resting on the Rik. Sâ is the stars, ama the moon, and that makes Sâma.

5Rik is the white light of the sun, Sâman the blue exceeding darkness 1 (in the sun). This Sâman (darkness) rests on that Rik (brightness). Therefore the Sâman is sung as resting on the Rik.

6Sâ is the white light of the sun, ama the blue exceeding darkness, and that makes Sâma.

Now that golden 2 person, who is seen within the sun, with golden beard and golden hair, golden altogether to the very tips of his nails,

7Whose eyes are like blue lotus's 3, his name is ut, for he has risen (udita) above all evil. He also who knows this, rises above all evil.

8Rik and Sâman are his joints, and therefore he is udgîtha. And therefore he who praises him [paragraph continues] (the ut) is called the Ud-gâtri 1 (the out-singer). He (the golden person, called ut) is lord of the worlds beyond that (sun), and of all the wishes of the Devas (inhabiting those worlds). So much with reference to the Devas.

SEVENTH KHANDA.

1Now with reference to the body. Rik is speech, Sâman breath 2. This Sâman (breath) rests on that Rik (speech). Therefore the Sâman is sung as resting on the Rik. Sâ is speech, ama is breath, and that makes Sâma.

2Rik is the eye, Sâman the self 3. This Sâman (shadow) rests on that Rik (eye). Therefore the Sâman is sung as resting on the Rik. Sâ is the eye, ama the self, and that makes Sâma.

3Rik is the ear, Sâman the mind. This Sâman (mind) rests on that Rik (ear). Therefore the Sâman is sung as resting on the Rik. Sâ is the ear, ama the mind, and that makes Sâma.

4Rik is the white light of the eye, Sâman the blue exceeding darkness. This Sâman (darkness) rests on the Rik (brightness). Therefore the Sâman is sung as resting on the Rik. Sâ is the white light of the eye, ama the blue exceeding darkness, and that makes Sâma.

5Now the person who is seen in the eye, he is Rik, he is Sâman, Uktha 4, Yagus, Brahman. The form of that person (in the eye) is the same 5 as the form of the other person (in the sun), the joints of the one (Rik and Sâman) are the joints of the other, the name of the one (ut) is the name of the other.

6He is lord of the worlds beneath that (the self in the eye), and of all the wishes of men. Therefore all who sing to the vînâ (lyre), sing him, and from him also they obtain wealth.

7He who knowing this sings a Sâman, sings to both (the adhidaivata and adhyâtma self, the person in the sun and the person in the eye, as one and the same person). He obtains through the one, yea, he obtains the worlds beyond that, and the wishes of the Devas;

8And he obtains through the other the worlds beneath that, and the wishes of men.

Therefore an Udgâtri priest who knows this, may say (to the sacrificer for whom he officiates);

9'What wish shall I obtain for you by my songs?' For he who knowing this sings a Sâman is able to obtain wishes through his song, yea, through his song.

EIGHTH KHANDA.

1There were once three men, well-versed in udgîtha 1, Silaka Sâlâvatya, Kaikitâyana, Dâlbhya, and Pravâhana Gaivali. They said: 'We are well-versed in udgîtha. Let us have a discussion on udgîtha.' 2. They all agreed and sat down. Then Pravâhana Gaivali 2 said: 'Sirs, do you both speak first, for I wish to hear what two Brâhmanas 1 have to say.

3Then Silaka Sâlâvatya said to Kaikitâyana Dâlbhya: 'Let me ask you.' 'Ask,' he replied.

4'What is the origin of the Sâman?' 'Tone (svara),' he replied.

'What is the origin of tone?' 'Breath,' he replied.

'What is the origin of breath?' 'Food,' he replied.

'What is the origin of food?' 'Water,' he replied.

5'What is the origin of water?' 'That world (heaven),' he replied.

'And what is the origin of that world?'-- He replied: 'Let no man carry the Sâman beyond the world of svarga (heaven). We place (recognise) the Sâman in the world of svarga, for the Sâman is extolled as svarga (heaven).'

6Then said Silaka Sâlâvatya to Kaikitâyana Dâlbhya: 'O Dâlbhya, thy Sâman is not firmly established. And if any one were to say, Your head shall fall off (if you be wrong), surely your head would now fall.'

7'Well then, let me know this from you, Sir,' said Dâlbhya.

'Know it,' replied Silaka Sâlâvatya.

'What is the origin of that world (heaven)?' 'This world,' he replied.

'And what is the origin of this world?'-- He replied: 'Let no man carry the Sâman beyond this world as its rest. We place the Sâman in this world as its rest, for the Sâman is extolled as rest.'

8Then said Pravâhana Gaivali to Silaka Sâlâvatya: 'Your Sâman (the earth), O Sâlâvatya, has an end. And if any one were to say, Your head shall fall off (if you be wrong), surely your head would now fall.' 'Well then, let me know this from you, Sir,' said Sâlâvatya.

'Know it,' replied Gaivali.

NINTH KHANDA.

1'What is the origin of this world?' 'Ether 1, 'he replied. For all these beings take their rise from the ether, and return into the ether. Ether is older than these, ether is their rest.

2He is indeed the udgîtha (Om = Brahman), greater than great (parovarîyas), he is without end.

He who knowing this meditates on the udgîtha, the greater than great, obtains what is greater than great, he conquers the worlds which are greater than great.

3Atidhanvan Saunaka, having taught this udgîtha to Udara-sândilya, said: 'As long as they will know in your family this udgîtha, their life in this world will be greater than great.

4'And thus also will be their state in the other world.' He who thus knows the udgîtha, and meditates on it thus, his life in this world will be greater than great, and also his state in the other world, yea, in the other world.

TENTH KHANDA.

1When the Kurus had been destroyed by (hail) stones 1, Ushasti Kâkrâyana lived as a beggar with his virgin 2 wife at Ibhyagrâma.

2Seeing a chief eating beans, he begged of him. The chief said: 'I have no more, except those which are put away for me here.' 3. Ushasti said: 'Give me to eat of them.' He gave him the beans, and said: 'There is something to drink also! Then said Ushasti: 'If I drank of it, I should have drunk what was left by another, and is therefore unclean.' 4. The chief said: 'Were not those beans also left over and therefore unclean?' 'No,' he replied; 'for I should not have lived, if I had not eaten them, but the drinking of water would be mere pleasure 3.' 5. Having eaten himself, Ushasti gave the remaining beans to his wife. But she, having eaten before, took them and put them away.

6Rising the next morning, Ushasti said to her: 'Alas, if we could only get some food, we might gain a little wealth. The king here is going to offer a sacrifice, he should choose me for all the priestly offices.' 7. His wife said to him: 'Look, here are those beans of yours.' Having eaten them, he went to the sacrifice which was being performed.

8He went and sat down on the orchestra near the Udgâtris, who were going to sing their hymns of praise. And he said to the Prastotri (the leader):

9'Prastotri, if you, without knowing 1 the deity which belongs to the prastâva (the hymns &c. of the Prastotri), are going to sing it, your head will fall off.' 10. In the same manner he addressed the Udgâtri: 'Udgâtri, if you, without knowing the deity which belongs to the udgîtha (the hymns of the Udgâtri), are going to sing it, your head will fall off.' 11. In the same manner he addressed the Pratihartri: 'Pratihartri, if you, without knowing the deity which belongs to the pratihâra (the hymns of the Pratihartri), are going to sing it, your head will fall off.' They stopped, and sat down in silence.

ELEVENTH KHANDA.

1Then the sacrificer said to him: 'I should like to know who you are, Sir.' He replied: 'I am Ushasti Kâkrâyana.' 2. He said: 'I looked for you, Sir, for all these sacrificial offices, but not finding you 2, I chose others.' 3. 'But now, Sir, take all the sacrificial offices.' Ushasti said: 'Very well; but let those, with my permission, perform the hymns of praise. Only as much wealth as you give to them, so much give to me also.' The sacrificer assented.

4Then the Prastotri approached him, saying: 'Sir, you said to me, "Prastotri, if you, without knowing the deity which belongs to the prastâva, are going to sing it, your head will fall off,"--which then is that deity?' 5. He said: 'Breath (prâna). For all these beings merge into breath alone, and from breath they arise. This is the deity belonging to the prastâva. If, without knowing that deity, you had sung forth your hymns, your head would have fallen off, after you had been warned by me.' 6. Then the Udgâtri approached him, saying: 'Sir, you said to me, "Udgâtri, if you, without knowing the deity which belongs to the udgîtha, are going to sing it, your head will fall off,"--which then is that deity?' 7. He said: 'The sun (âditya). For all these beings praise the sun when it stands on high. This is the deity belonging to the udgîtha. If, without knowing that deity, you had sung out your hymns, your head would have fallen off, after you had been warned by me.' 8. Then the Pratihartri approached him, saying: 'Sir, you said to me, "Pratihartri, if you, without knowing the deity belonging to the pratihâra, are going to sing it, your head will fall off,"--Which then is that deity?' 9. He said: 'Food (anna). For all these beings live when they partake of food. This is the deity belonging to the pratihâra. If, without knowing that deity, you had sung your hymns, your head would have fallen off, after you had been warned by me 1.'

TWELFTH KHANDA.

1Now follows the udgîtha of the dogs. Vaka Dâlbhya, or, as he was also called, Glâva Maitreya, went out to repeat the Veda (in a quiet place).

2A white (dog) appeared before him, and other dogs gathering round him, said to him: 'Sir, sing and get us food, we are hungry.' 3. The white dog said to them: 'Come to me to-morrow morning.' Vaka Dâlbhya, or, as he was also called, Glâva Maitreya, watched.

4The dogs came on, holding together, each dog keeping the tail of the preceding dog in his mouth, as the priests do when they are going to sing praises with the Vahishpavamâna hymn 2. After they had settled down, they began to say Hiṅ.

5'Om, let us eat! Om, let us drink! Om, may the divine Varuna, Pragâpati, Savitri 3 bring us food! Lord of food, bring hither food, bring it, Om!'

THIRTEENTH KHANDA 1.

1The syllable Hâu 2 is this world (the earth), the syllable Hâi 3 the air, the syllable Atha the moon, the syllable Iha the self, the syllable 4 is Agni, fire.

2The syllable is the sun, the syllable E is the Nihava or invocation, the syllable Auhoi 5 is the Visve Devas, the syllable Hiṅ is Pragâpati, Svara 6 (tone) is breath (prâna), the syllable Yâ is food, the syllable Vâg 7 is Virâg.

3The thirteenth stobha syllable, viz. the indistinct syllable Huṅ, is the Undefinable (the Highest Brahman).

4Speech yields the milk, which is the milk of speech itself to him who knows this Upanishad (secret doctrine) of the Sâmans in this wise. He becomes rich in food, and able to eat food 8,--yea, able to eat food.

SECOND PRAP THAKA.

FIRST KHANDA.

1Meditation on the whole 1 of the Sâman is good, and people, when anything is good, say it is Sâman; when it is not good, it is not Sâman.

2Thus they also say, he approached him with Sâman, i. e. becomingly; and he approached him without Sâman, i. e. unbecomingly.:3. And they also say, truly this is Sâman for us, i.e. it is good for us, when it is good; and truly that is not Sâman for us, i. e. it is not good for us, when it is not good.

4If any one knowing this meditates on the Sâman as good, depend upon it all good qualities will approach quickly, aye, they will become his own 2.

SECOND KHANDA.

1Let a man meditate on the fivefold Sâman 3 as the five worlds. The hiṅkâra is, the earth, the prastâva the fire, the udgîtha the sky, the pratihâra the sun, the nidhana heaven; so in an ascending line.

2In a descending line, the hiṅkâra is heaven, the prastâva the sun, the udgîtha the sky, the pratihâra the fire, the nidhana the earth.

3The worlds in an ascending and in a descending line belong to him who knowing this meditates on the fivefold Sâman as the worlds 1.

FOURTH KHANDA.

1Let a man meditate on the fivefold Sâman in all waters. When the clouds gather, that is the hiṅkâra; when it rains, that is the prastâva that which flows in the east 2, that is the udgîtha that which flows in the west 3, that is the pratihâra the sea is the nidhana.

2He does not die in water 4, nay, he is rich in water who knowing this meditates on the fivefold Sâman as all waters.

SEVENTH KHANDA.

1Let a man meditate on the fivefold Sâman, which is greater than great, as the prânas (senses). The hiṅkâra is smell 1 (nose), the prastâva speech (tongue), the udgîtha sight (eye), the pratihâra hearing (ear), the nidhana mind. These are one greater than the other.

2What is greater than great belongs to him, nay, he conquers the worlds which are greater than great, who knowing this meditates on the fivefold Sâman, which is greater than great, as the prânas (senses).

EIGHTH KHANDA.

1Next for the sevenfold Sâman. Let a man meditate on the sevenfold Sâman in speech. Whenever there is in speech the syllable huṅ 1, that is hiṅkâra, pra is the prastâva, â is the âdi, the first, i.e. Om, 2. Ud is the udgîtha, pra the pratihâra, upa the upadrava, ni the nidhana.

3Speech yields the milk, which is the milk of speech itself, to him who knowing this meditates on the sevenfold Sâman in speech. He becomes rich in food, and able to eat food.

NINTH KHANDA.

1Let a man meditate on the sevenfold Sâman as the sun. The sun is Sâman, because he is always the same (sama); he is Sâman because he is the same, everybody thinking he looks towards me, he looks towards me 2.

2Let him know that all beings are dependent on him (the sun). What he is before his rising, that is the hiṅkâra. On it animals are dependent. Therefore animals say hiṅ (before sunrise), for they share the hiṅkâra of that Sâman (the sun).

3What he is when first risen, that is the prastâva. On it men are dependent. Therefore men love praise (prastuti) and celebrity, for they share the prastâva of that Sâman.

4What he is at the time of the saṅgava 1, that is the âdi, the first, the Om. On it birds are dependent. Therefore birds fly about in the sky without support, holding themselves, for they share the âdi 2 (the Om) of that Sâman.

5What he is just at noon, that is the udgîtha. On it the Devas are dependent (because they are brilliant). Therefore they are the best of all the descendants of Pragâpati, for they share the udgîtha of that Sâman.

6What he is after midday and before afternoon, that is the pratihâra. On it all germs are dependent. Therefore these, having been conceived (pratihrita), do not fall, for they share the pratihâra of that Sâman.

7What he is after the afternoon and before sunset, that is the upadrava. On it the animals of the forest are dependent. Therefore, when they see a man, they run (upadravanti) to the forest as a safe hiding-place, for they share the upadrava of that Sâman.

8What he is when he first sets, that is the nidhana. On it the fathers are dependent. Therefore they put them 3 down (nidadhati), for they share the nidhana of that Sâman. Thus a man meditates on the sevenfold Sâman as the sun.

TENTH KHANDA.

1Next let a man meditate on the sevenfold Sâman which is uniform in itself 1 and leads beyond death. The word hiṅkâra has three syllables, the word prastâva has three syllables: that is equal (sama).

2The word âdi (first, Om) has two syllables, the word pratihâra has four syllables. Taking one syllable from that over, that is equal (sama).

3The word udgîtha has three syllables, the word upadrava has four syllables. With three and three syllables it should be equal. One syllable being left over, it becomes trisyllabic. Hence it is equal.

4The word nidhana has three syllables, therefore it is equal. These make twenty-two syllables.

5With twenty-one syllables a man reaches the sun (and death), for the sun is the twenty-first 2 from here; with the twenty-second he conquers what is beyond the sun: that is blessedness, that is freedom from grief 6. He obtains here the victory over the sun (death), and there is a higher victory than the victory over the sun for him, who knowing this meditates on the sevenfold Sâman as uniform in itself, which leads beyond death, yea, which leads beyond death.

ELEVENTH KHANDA 3.

1The hiṅkâra is mind, the prastâva speech, the udgîtha sight, the pratihâra hearing, the nidhana breath. That is the Gâyatra Sâman, as interwoven in the (five) prânas 1.

2He who thus knows this Gâyatra interwoven in the prânas, keeps his senses, reaches the full life, he lives long 2, becomes great with children and cattle, great by fame. The rule of him who thus meditates on the Gâyatra is, 'Be not high-minded.'

TWELFTH KHANDA.

1The hiṅkâra is, he rubs (the fire-stick); the prastâva, smoke rises; the udgîtha, it burns; the pratihâra, there are glowing coals; the nidhana, it goes down; the nidhana, it is gone out. This is the Rathantara Sâman as interwoven in fire 3.

2He who thus knows this Rathantara interwoven in fire, becomes radiant 4 and strong. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. The rule is, 'Do not rinse the mouth or spit before the fire.'

FOURTEENTH KHANDA.

1Rising, the sun is the hiṅkâra, risen, he is the prastâva, at noon he is the udgîtha, in the afternoon he is the pratihâra, setting, he is the nidhana. That is the Brihat Sâman as interwoven in the sun 1.

2He who thus knows the Brihat as interwoven in the sun, becomes refulgent 2 and strong, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the heat of the sun.'

FIFTEENTH KHANDA.

1The mists gather, that is the hiṅkâra; the cloud has risen, that is the prastâva; it rains, that is the udgîtha; it flashes and thunders, that is the pratihâra; it stops, that is the nidhana. That is the Vairûpa Sâman, as interwoven in Parganya, the god of rain.

2He who thus knows the Vairûpa as interwoven in Parganya, obtains all kinds of cattle (virûpa), he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the rain.' Next: II, 16

SIXTEENTH KHANDA.

1The hiṅkâra is spring, the prastâva summer, the udgîtha the rainy season, the pratihâra autumn, the nidhana winter. That is the Vairâga Sâman, as interwoven in the seasons.

2He who thus knows the Vairâga, as interwoven in the seasons, shines (virâgati) through children, cattle, and glory of countenance. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the seasons.' Next: II, 17

SEVENTEENTH KHANDA.

1The hiṅkâra is the earth, the prastâva the sky, the udgîtha heaven, the pratihâra the regions, the nidhana the sea. These are the Sakvarî Sâmans, as interwoven in the worlds 1.

2He who thus knows the Sakvarîs, as interwoven in the worlds, becomes possessed of the worlds, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the worlds.'

EIGHTEENTH KHANDA.

1The hiṅkâra is goats, the prastâva sheep, the udgîtha cows, the pratihâra horses, the nidhana man. These are the Revatî Sâmans, as interwoven in animals.

2He who thus knows these Revatîs, as interwoven in animals, becomes rich in animals 2, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of animals.'

NINETEENTH KHANDA.

1The hiṅkâra is hair, the prastâva skin, the udgîtha flesh, the pratihâra bone, the nidhana marrow. That is the Yagñâyagñîya Sâman, as interwoven in the members of the body.

2He who thus knows the Yagñâyagñîya, as interwoven in the members of the body, becomes possessed of strong limbs, he is not crippled in any limb, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Do not eat marrow for a year,' or 'Do not eat marrow at all.' Next: II, 20

TWENTIETH KHANDA.

1The hiṅkâra is fire, the prastâva air, the udgîtha the sun, the pratihâra the stars, the nidhana the moon. That is the Râgana Sâman, as interwoven in the deities.

2He who thus knows the Râgana, as interwoven in the deities, obtains the same world, the same happiness, the same company as the gods, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Do not speak evil of the Brâhmanas.' Next: II, 21

TWENTY-FIRST KHANDA.

1The hiṅkâra is the threefold knowledge, the prastâva these three worlds, the udgîtha Agni (fire), Vâyu (air), and ditya (sun), the pratihâra the stars, the birds, and the rays, the nidhana the serpents, Gandharvas, and fathers. That is the Sâman, as interwoven in everything.

2He who thus knows this Sâman, as interwoven in everything, he becomes everything.

3And thus it is said in the following verse: There are the fivefold three (the three kinds of sacrificial knowledge, the three worlds &c. in their fivefold form, i. e. as identified with the hiṅkâra, the prastâva, &c.), and the other forms of the Sâman. Greater than these there is nothing else besides.' 4. He who knows this, knows everything. All regions offer him gifts. His rule is, 'Let him meditate (on the Sâman), knowing that he is. everything, yea, that he is everything 1.'

TWENTY-SECOND KHANDA 2.

1The udgîtha, of which a poet said, I choose the deep sounding note of the Sâman as good for cattle, belongs to Agni; the indefinite note belongs to Pragâpati, the definite note to Soma, the soft and smooth note to Vâyu, the smooth and strong note to Indra, the heron-like note to Brihaspati, the dull note to Varuna. Let a man cultivate all of these, avoiding, however, that of Varuna.

2Let a man sing 3, wishing to obtain by his song immortality for the Devas. 'May I obtain by my song oblations (svadhâ) for the fathers, hope for men, fodder and water for animals, heaven for the sacrificer, food for myself,' thus reflecting on these in his mind, let a man (Udgâtri priest) sing praises, without making mistakes in pronunciation, &c.

3All vowels (svara) belong to Indra, all sibilants (ûshman) to Pragâpati, all consonants (sparsa) to Mrityu (death). If somebody should reprove him for his vowels, let him say, 'I went to Indra as my refuge (when pronouncing my vowels): he will answer thee.' 4. And if somebody should reprove him for his sibilants, let him say, 'I went to Pragâpati as my refuge: he will smash thee.' And if somebody should reprove him for his consonants, let him say, 'I went to Mrityu as my refuge: he will reduce thee to ashes.' 5. All vowels are to be pronounced with voice (ghosha) and strength (bala), so that the Udgâtri may give strength to Indra. All sibilants are to be pronounced, neither as if swallowed (agrasta) 1, nor as if thrown out (nirasta) 2, but well opened 3 (vivrita), so that the Udgâtri may give himself to Pragâpati. All consonants are to be pronounced slowly, and without crowding them together 4, so that the Udgâtri may withdraw himself from Mrityu.

TWENTY-THIRD KHANDA.

1There are three branches of the law. Sacrifice, study, and charity are the first 1, 2. Austerity the second, and to dwell as a Brahmakârin in the house of a tutor, always mortifying the body in the house of a tutor, is the third. All these obtain the worlds of the blessed; but the Brahmasamstha alone (he who is firmly grounded in Brahman) obtains immortality.

3Pragâpati brooded on the worlds. From them, thus brooded on, the threefold knowledge (sacrifice) issued forth. He brooded on it, and from it, thus brooded on, issued the three syllables, Bhûh, Bhuvah, Svah.

4He brooded on them, and from them, thus brooded on, issued the Om. As all leaves are attached to a stalk, so is all speech (all words) attached to the Om (Brahman). Om is all this, yea, Om is all this.

TWENTY-FOURTH KHANDA.

1The teachers of Brahman (Veda) declare, as the Prâtah-savana (morning-oblation) belongs to the Vasus, the Mâdhyandina-savana (noon-libation) to the Rudras, the third Savana (evening-libation) to the dityas and the Visve Devas, 2. Where then is the world of the sacrificer? He who does not know this, how can he perform the sacrifice? He only who knows, should perform it 1.

3Before the beginning of the Prâtaranuvâka, (matin-chant), the sacrificer, sitting down behind the household altar (gârhapatya), and looking towards the north, sings the Sâman, addressed to the Vasus:

4'Open the door of the world (the earth), let us see thee, that we may rule (on earth).' 5. Then he sacrifices, saying: 'Adoration to Agni, who dwells on the earth, who dwells in the world! Obtain that world for me, the sacrificer! That is the world for the sacrificer!' 6. 'I (the sacrificer) shall go thither, when this life is over. Take this! (he says, in offering the libation.) Cast back the bolt!' Having said this, he rises. For him the Vasus fulfil the morning-oblation.

7Before the beginning of the Mâdhyandina-savana, the noon-oblation, the sacrificer, sitting down behind the gnidhrîya altar, and looking towards the north, sings the Sâman, addressed to the Rudras:

8'Open the door of the world (the sky), let us see thee, that we may rule wide (in the sky).' 9. Then he sacrifices, saying: 'Adoration to [paragraph continues] Vâyu (air), who dwells in the sky, who dwells in the world. Obtain that world for me, the sacrificer! That is the world for the sacrificer!' 10. 'I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!' Having said this, he rises. For him the Rudras fulfil the noon-oblation.

11Before the beginning of the third oblation, the sacrificer, sitting down behind the havanîya altar, and looking towards the north, sings the Sâman, addressed to the dityas and Visve Devas:

12'Open the door of the world (the heaven), let us see thee, that we may rule supreme (in heaven).' This is addressed to the dityas.

13Next the Sâman addressed to the Visve Devas: 'Open the door of the world (heaven), let us see thee, that we may rule supreme (in heaven).' 14. Then he sacrifices, saying: 'Adoration to the dityas and to the Visve Devas, who dwell in heaven, who dwell in the world. Obtain that world for me, the sacrificer!' 15. 'That is the world for the sacrificer! I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!' Having said this, he rises.

16For him the dityas and the Visve Devas fulfil the third oblation. He who knows this, knows the full measure of the sacrifice, yea, he knows it.

THIRD PRAP THAKA.

FIRST KHANDA 1.

1The sun is indeed the honey 2 of the Devas. The heaven is the cross-beam (from which) the sky (hangs as) a hive, and the bright vapours are the eggs of the bees 3.

2The eastern rays of the sun are the honey-cells in front. The Rik verses are the bees, the Rig-veda (sacrifice) is the flower, the water (of the sacrificial libations) is the nectar (of the flower).

3Those very Rik verses then (as bees) brooded over the Rig-veda sacrifice (the flower); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health 4.

4That (essence) flowed forth and went towards the sun 5. And that forms what we call the red (rohita) light of the rising sun.

SECOND KHANDA.

1The southern rays of the sun are the honey-cells on the right. The Yagus verses are the bees, the Yagur-veda sacrifice is the flower, the water (of the sacrificial libations) is the nectar (of the flower).

2Those very Yagus verses (as bees) brooded over the Yagur-veda sacrifice (the flower); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health.

3That flowed forth and went towards the sun. And that forms what we call the white (sukla) light of the sun.

Next: III, 3

THIRD KHANDA.

1The western rays of the sun are the honey-cells behind. The Sâman verses are the bees, the Sâma-veda sacrifice is the flower, the water is the nectar.

2Those very Sâman verses (as bees) brooded over the Sâma-veda sacrifice; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health.

3That flowed forth and went towards the sun. And that forms what we call the dark (krishna) light of the sun.

Next: III, 4

FOURTH KHANDA.

1The northern rays of the sun are the honey-cells on the left. The (hymns of the) Atharvâṅgiras are the bees, the Itihâsa-purâna 1 (the reading of the old stories) is the flower, the water is the nectar.

2Those very hymns of the Atharvâṅgiras (as bees) brooded over the Itihâsa-purâna; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health.

3That flowed forth, and went towards the sun. And that forms what we call the extreme dark (parah krishnam) light of the sun.

FIFTH KHANDA.

1The upward rays of the sun are the honey cells above. The secret doctrines are the bees, Brahman (the Om) is the flower, the water is the nectar.

2Those secret doctrines (as bees) brooded over Brahman (the Om); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, brightness, vigour, strength, and health.

3That flowed forth, and went towards the sun. And that forms what seems to stir in the centre of the sun.

4These (the different colours in the sun) are the essences of the essences. For the Vedas are essences (the best things in the world); and of them (after they have assumed the form of sacrifice) these (the colours rising to the sun) are again the essences. They are the nectar of the nectar. For the Vedas are nectar (immortal), and of them these are the nectar.

Next: III, 6

SIXTH KHANDA.

1On the first of these nectars (the red light, which represents fame, glory of countenance, vigour, strength, health) the Vasus live, with Agni at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

2They enter into that (red) colour, and they rise from that colour 1.

3He who thus knows this nectar, becomes one of the Vasus, with Agni at their head, he sees the nectar and rejoices. And he, too, having entered that colour, rises again from that colour.

4So long as the sun rises in the east and sets in the west 2, so long does he follow the sovereign supremacy of the Vasus.

SEVENTH KHANDA.

1On the second of these nectars the Rudras live, with Indra at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

2They enter into that white colour, and they rise from that colour.

3He who thus knows this nectar, becomes one of the Rudras, with Indra at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour.

4So long as the sun rises in the east and sets in the west, twice as long does it rise in the south and set in the north; and so long does he follow the sovereign supremacy of the Rudras.

Next: III, 8

EIGHTH KHANDA.

1On the third of these nectars the dityas live, with Varuna at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

2They enter into that (dark) colour, and they rise from that colour.

3He who thus knows this nectar, becomes one of the dityas, with Varuna at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour.

4So long as the sun rises in the south and sets in the north, twice as long does it rise in the west and set in the east; and so long does he follow the sovereign supremacy of the dityas.

Next: III, 9

NINTH KHANDA.

1On the fourth of these nectars the Maruts live, with Soma at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

2They enter in that (very dark) colour, and they rise from that colour.

3He who thus knows this nectar, becomes one of the Maruts, with Soma at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour.

4So long as the sun rises in the west and sets in the east, twice as long does it rise in the north and set in the south; and so long does he follow the sovereign supremacy of the Maruts.

Next: III, 10

TENTH KHANDA.

1On the fifth of these nectars the Sâdhyas live, with Brahman at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

2They enter into that colour, and they rise from that colour.

3He who thus knows this nectar, becomes one of the Sâdhyas, with Brahman at their head; he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour.

4So long as the sun rises in the north and sets in the south, twice as long does it rise above, and set below; and so long does he follow the sovereign power of the Sâdhyas 1.

ELEVENTH KHANDA.

1When from thence he has risen upwards, he neither rises nor sets. He is alone, standing in the centre. And on this there is this verse:

2'Yonder he neither rises nor sets at any time. If this is not true, ye gods, may I lose Brahman.' 3. And indeed to him who thus knows this Brahma-upanishad (the secret doctrine: of the Veda) the sun does not rise and does not set. For him there is day, once and for all 1.

4This doctrine (beginning with III, 1, 1) Brahman (m. Hiranyagarbha) told to Pragâpati (Virâg), Pragâpati to Manu, Manu to his offspring (Ikshvâku, &c.) And the father told that (doctrine of) Brahman (n.) to Uddâlaka runi.

5A father may therefore tell that doctrine of Brahman to his eldest son 2, or to a worthy pupil.

But no one should tell it to anybody else, even if he gave him the whole sea-girt earth, full of treasure, for this doctrine is worth more than that, yea, it is worth more.

TWELFTH KHANDA.

1The Gâyatrî 3 (verse) is everything whatsoever here exists. Gâyatrî indeed is speech, for speech sings forth (gâya-ti) and protects (trâya-te) everything that here exists.

2That Gâyatrî is also the earth, for everything that here exists rests on the earth, and does not go beyond.

3That earth again is the body in man, for in it the vital airs (prânas 1, which are everything) rest, and do not go beyond.

4That body again in man is the heart within man, for in it the prânas (which are everything) rest, and do not go beyond.

5That Gâyatrî has four feet 2 and is sixfold 3. And this is also declared by a Rik verse (Rig-Veda X, 90, 3):-- 6. 'Such is the greatness of it (of Brahman, under the disguise of Gâyatrî 4); greater than it is the Person 5 (purusha). His feet are all things. The immortal with three feet is in heaven (i. e. in himself).' 7. The Brahman which has been thus described (as immortal with three feet in heaven, and as Gâyatrî) is the same as the ether which is around us;

8And the ether which is around us, is the same as the ether which is within us. And the ether which is within us, 9. That is the ether within the heart. That ether in the heart (as Brahman) is omnipresent and unchanging. He who knows this obtains omnipresent and unchangeable happiness.

THIRTEENTH KHANDA 1.

1For that heart there are five gates belonging to the Devas (the senses). The eastern gate is the Prâna (up-breathing), that is the eye, that is ditya (the sun). Let a man meditate on that as brightness (glory of countenance) and health. He who knows this, becomes bright and healthy.

2The southern gate is the Vyâna (back-breathing), that is the ear, that is the moon. Let a man meditate on that as happiness and fame. He who knows this, becomes happy and famous.

3The western gate is the Apâna (down-breathing), that is speech, that is Agni (fire). Let a man meditate on that as glory of countenance and health. He who knows this, becomes glorious and healthy.

4The northern gate is the Samâna (on-breathing), that is mind, that is Parganya (rain). Let a man meditate on that as celebrity and beauty.

[paragraph continues] He who knows this, becomes celebrated and beautiful.

5The upper gate is the Udâna (out-breathing), that is air, that is ether. Let a man meditate on that as strength and greatness. He who knows this, becomes strong and great.

6These are the five men of Brahman, the doorkeepers of the Svarga (heaven) world. He who knows these five men of Brahman, the door-keepers of the Svarga world, in his family a strong son is born. He who thus knows these five men of Brahman, as the door-keepers of the Svarga world, enters himself the Svarga world.

7Now that light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man. And of this we have this visible proof 1:

8Namely, when we thus perceive by touch the warmth here in the body 2. And of it we have this audible proof: Namely, when we thus, after stopping our ears, listen to what is like the rolling of a carriage, or the bellowing of an ox, or the sound of a burning fire 3 (within the ears). Let a man meditate on this as the (Brahman) which is seen and heard.

[paragraph continues] He, who knows this, becomes conspicuous and celebrated, yea, he becomes celebrated.

FOURTEENTH KHANDA.

1All this is Brahman (n.) Let a man meditate on that (visible world) as beginning, ending, and breathing 1 in it (the Brahman).

Now man is a creature of will. According to what his will is in this world, so will he be when he has departed this life. Let him therefore have this will and belief:

2The intelligent, whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether (omnipresent and invisible), from whom all works, all desires, all sweet odours and tastes proceed; he who embraces all this, who never speaks, and is never surprised, 3. He is my self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also is my self within the heart, greater than the earth, greater than the sky, greater than heaven, greater than all these worlds.

4He from whom all works, all desires, all sweet odours and tastes proceed, who embraces all this, who never speaks and who is never surprised, he, my self within the heart, is that Brahman (n.) When I shall have departed from hence, I shall obtain him (that Self). He who has this faith 2 has no doubt; thus said Sândilya 3, yea, thus he said.

FIFTEENTH KHANDA 1.

1The chest which has the sky for its circumference and the earth for its bottom, does not decay, for the quarters are its sides, and heaven its lid above. That chest is a treasury, and all things are within it.

2Its eastern quarter is called Guhû, its southern Sahamânâ, its western Râgñî, its northern Subhûtâ 2. The child of those quarters is Vâyu, the air, and he who knows that the air is indeed the child of the quarters, never weeps for his sons. 'I know the wind to be the child of the quarters, may I never weep for my sons.' 3. 'I turn to the imperishable chest with such and such and such 3.' 'I turn to the Prâna (life) with such and such and such.' 'I turn to Bhûh with such and such and such.' 'I turn to Bhuvah with such and such and such.' 'I turn to Svah with such and such and such.' 4. 'When I said, I turn to Prâna, then Prâna means all whatever exists here--to that I turn.' 5. 'When I said, I turn to Bhûh, what I said is, I turn to the earth, the sky, and heaven.' 6. 'When I said, I turn to Bhuvah, what I said is, I turn to Agni (fire), Vâyu (air), ditya (sun).' 7. 'When I said, I turn to Svah, what I said is, I turn to the Rig-veda, Yagur-veda, and Sâma-veda. That is what I said, yea, that is what I said.'

SIXTEENTH KHANDA 1.

1Man is sacrifice. His (first) twenty-four years are the morning-libation. The Gâyatrî has twenty-four syllables, the morning-libation is offered with Gâyatrî hymns. The Vasus are connected with that part of the sacrifice. The Prânas (the five senses) are the Vasus, for they make all this to abide (vâsayanti).

2If anything ails him in that (early) age, let him say: 'Ye Prânas, ye Vasus, extend this my morning-libation unto the midday-libation, that I, the sacrificer, may not perish in the midst of the Prânas or Vasus.' Thus he recovers from his illness, and becomes whole.

3The next forty-four years are the midday-libation. The Trishtubh has forty-four syllables, the midday-libation is offered with Trishtubh hymns. The Rudras are connected with that part of it. The Prânas are the Rudras, for they make all this to cry (rodayanti).

4If anything ails him in that (second) age, let him say: 'Ye Prânas, ye Rudras, extend this my midday-libation unto the third libation, that I, the sacrificer, may not perish in the midst of the Prânas or Rudras.' Thus he recovers from his illness, and becomes whole.

5The next forty-eight years are the third libation. The Gagatî has forty-eight syllables, the third libation is offered with Gagatî hymns. The dityas are connected with that part of it. The Prânas are the dityas, for they take up all this (âdadate).

6If anything ails him in that (third) age, let him say: 'Ye Prânas, ye dityas, extend this my third libation unto the full age, that I, the sacrificer, may not perish in the midst of the Prânas or dityas.' Thus he recovers from his illness, and becomes whole.

7Mahidâsa Aitareya (the son of Itarâ), who knew this, said (addressing a disease): 'Why dost thou afflict me, as I shall not die by it?' He lived a hundred and sixteen years (i.e. 24+44+48). He, too, who knows this lives on to a hundred and sixteen years.

SEVENTEENTH KHANDA 1.

1When a man (who is the sacrificer) hungers, thirsts, and abstains from pleasures, that is the Dîkshâ (initiatory rite).

2When a man eats, drinks, and enjoys pleasures, he does it with the Upasadas (the sacrificial days on which the sacrificer is allowed to partake of food).

3When a man laughs, eats, and delights himself, he does it with the Stuta-sastras (hymns sung and recited at the sacrifices).

4Penance, liberality, righteousness, kindness, truthfulness, these form his Dakshinâs (gifts bestowed on priests, &c.)

5Therefore when they say, 'There will be a birth,' and 'there has been a birth' (words used at the Soma-sacrifice, and really meaning, 'He will pour out the Soma-juice,' and 'he has poured out the Soma-juice'), that is his new birth. His death is the Avabhritha ceremony (when the sacrificial Vessels are carried away to be cleansed).

6Ghora ṅgirasa, after having communicated this (view of the sacrifice) to Krishna, the son of Devăkî 1--and he never thirsted again (after other knowledge)--said: 'Let a man, when his end approaches, take refuge with this Triad 1: "Thou art the imperishable," "Thou art the unchangeable," "Thou art the edge of Prâna."' On this subject there are two Rik verses (Rig-veda VIII, 6, 30):-- 7. 'Then they see (within themselves) the ever-present light of the old seed (of the world, the Sat), the highest, which is lighted in the brilliant (Brahman).' Rig-veda I, 50, 10:-- 'Perceiving above the darkness (of ignorance) the higher light (in the sun), as the higher light within the heart, the bright source (of light and life) among the gods, we have reached the highest light, yea, the highest light 2.'

EIGHTEENTH KHANDA 3.

1Let a man meditate on mind as Brahman (n.), this is said with reference to the body. Let a man meditate on the ether as Brahman (n.), this is said with reference to the Devas. Thus both the meditation which has reference to the body, and the meditation which has reference to the Devas, has been taught.

2That Brahman (mind) has four feet (quarters).

[paragraph continues] Speech is one foot, breath is one foot, the eye is one foot, the car is one foot-so much with reference to the body. Then with reference to the gods, Agni (fire) is one foot, Vâyu (air) is one foot, ditya (sun) is one foot, the quarters are one foot. Thus both the worship which has reference to the body, and the worship which has reference to the Devas, has been taught.

3Speech is indeed the fourth foot of Brahman. That foot shines with Agni (fire) as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance.

4Breath is indeed the fourth foot of Brahman. That foot shines with Vâyu (air) as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance.

5The eye is indeed the fourth foot of Brahman. That foot shines with ditya (sun) as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance.

6The ear is indeed the fourth foot of Brahman. That foot shines with the quarters as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance.

NINETEENTH KHANDA.

1ditya (the sun 1) is Brahman, this is the doctrine, and this is the fuller account of it:-- In the beginning this was non-existent 2. It became existent, it grew. It turned into an egg 1. The egg lay for the time of a year. The egg broke open. The two halves were one of silver, the other of gold.

2The silver one became this earth, the golden one the sky, the thick membrane (of the white) the mountains, the thin membrane (of the yoke) the mist with the clouds, the small veins the rivers, the fluid the sea.

3And what was born from it that was ditya, the sun. When he was born shouts of hurrah arose, and all beings arose, and all things which they desired. Therefore whenever the sun rises and sets, shouts of hurrah arise, and all beings arise, and all things which they desire.

4If any one knowing this meditates on the sun as Brahman, pleasant shouts will approach him and will continue, yea, they will continue.

FOURTH PRAP THAKA.

FIRST KHANDA 2.

1There lived once upon a time Gânasruti Pautrâyana (the great-grandson of Ganasruta), who was a pious giver, bestowing much wealth upon the people, and always keeping open house. He built places of refuge everywhere, wishing that people should everywhere eat of his food.

2Once in the night some Hamsas (flamingoes) flew over his house, and one flamingo said to another: 'Hey, Bhallâksha, Bhallâksha (short-sighted friend). The light (glory) of Gânasruti Pautrâyana has spread like the sky. Do not go near, that it may not burn thee.' 3. The other answered him: 'How can you speak of him, being what he is (a râganya, noble), as if he were like Raikva with the car 1?' 4. The first replied: 'How is it with this Raikva with the car of whom thou speakest?' The other answered: 'As (in a game of dice) all the lower casts 2 belong to him who has conquered with the Krita cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.' 5. Gânasruti Pautrâyana overheard this conversation, and as soon as he had risen in the morning, he said to his. door-keeper (kshattri): 'Friend, dost thou speak of (me, as if I were) Raikva with the car?' He replied: 'How is it with this Raikva, with the car?' 6. The king said: 'As (in a game of dice), all the lower casts belong to him who has conquered with the Krita cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.' 7. The door-keeper went to look for Raikva, but returned saying, 'I found him not.' Then the king said: 'Alas! where a Brâhmana should be searched for (in the solitude of the forest), there go for him.' 8. The door-keeper came to a man who was lying beneath a car and scratching his sores 1. He addressed him, and said: 'Sir, are you Raikva with the car? ' He answered: 'Here I am.' Then the door-keeper returned, and said: 'I have found him.'

SECOND KHANDA.

1Then Gânasruti Pautrâyana took six hundred cows, a necklace, and a carriage with mules, went to Raikva and said:

2'Raikva, here are six hundred cows, a necklace, and a carriage with mules; teach me the deity which you worship.' 3. The other replied: 'Fie, necklace and carriage be thine, O Sûdra, together with the cows.' Then Gânasruti Pautrâyana took again a thousand cows, a necklace, a carriage with mules, and his own daughter, and went to him.

4He said to him: 'Raikva, there are a thousand cows, a necklace, a carriage with mules, this wife, and this village in which thou dwellest. Sir, teach me!' 5. He, opening her mouth 2, said: 'You have brought these (cows and other presents), O Sûdra, but only by that mouth did you make me speak.' These are the Raikva-parna villages in the country of the Mahâvrishas (mahâpunyas) where Raikva dwelt under him 1. And he said to him:

THIRD KHANDA.

1'Air (vâyu) is indeed the end of all 2. For when fire goes out, it goes into air. When the sun goes down, it goes into air. When the moon goes down, it goes into air.

2'When water dries up, it goes into air. Air indeed consumes them all. So much with reference to the Devas.

3'Now with reference to the body. Breath (prâna) is indeed the end of all. When a man sleeps, speech goes into breath, so do sight, hearing, and mind. Breath indeed consumes them all.

4'These are the two ends, air among the Devas, breath among the senses (prânâh).' 5. Once while Saunaka Kâpeya and Abhipratârin Kâkshaseni were being waited on at their meal, a religious student begged of them. They gave him nothing.

6He said: 'One god--who is he?--swallowed the four great ones 3, he, the guardian of the world.

[paragraph continues] O Kâpeya, mortals see him not, O Abhipratârin, though he dwells in many places. He to whom this food belongs, to him it has not been given 1.'

7Saunaka Kâpeya, pondering on that speech, went to the student and said: 'He is the self of the Devas, the creator of all beings, with golden tusks, the eater, not without intelligence. His greatness is said to be great indeed, because, without being eaten, he eats even what is not food

2Thus do we, O Brahmakârin, meditate on that Being.' Then he said: 'give him food.'

8They gave him food. Now these five (the eater Vâyu (air), and his food, Agni (fire), ditya (sun), Kandramas (moon), Ap (water)) and the other five (the eater Prâna (breath), and his food, speech, sight, hearing, mind) make ten, and that is the Krita (the highest 3) cast (representing the ten, the eaters and the food). Therefore in all quarters those ten are food (and) Krita (the highest cast). These are again the Virâg 4 (of ten syllables)

which eats the food. Through this all this becomes seen. He who knows this sees all this and becomes an eater of food, yea, he becomes an eater of food.

FOURTH KHANDA 1.

1Satyakâma, the son of Gabâlâ, addressed his mother and said: 'I wish to become a Brahmakârin (religious student), mother. Of what family am I?' 2. She said to him: 'I do not know, my child, of what family thou art. In my youth when I had to move about much as a servant (waiting on the guests in my father's house), I conceived thee. I do not know of what family thou art. I am Gabâlâ by name, thou art Satyakâma (Philalethes). Say that thou art Satyakâma Gâbâlâ.' 3. He going to Gautama Hâridrumata said to him, 'I wish to become a Brahmakârin with you, Sir. May I come to you, Sir?' 4. He said to him: 'Of what family are you, my friend?' He replied: 'I do not know, Sir, of what family I am. I asked my mother, and she answered: "In my youth when I had to move about much as a servant, I conceived thee. I do not know of what family thou art. I am Gabâlâ by name, thou art Satyakâma," I am therefore Satyakâma Gâbâlâ, Sir.' 5. He said to him: 'No one but a true Brâhmana would thus speak out. Go and fetch fuel, friend, I shall initiate you. You have not swerved from the truth.' Having initiated him, he chose four hundred lean and weak cows, and said: 'Tend these, friend.' He drove them out and said to himself, 'I shall not return unless I bring back a thousand.' He dwelt a number of years (in the forest), and when the cows had become a thousand,

FIFTH KHANDA.

1The bull of the herd (meant for Vâyu) said to him: 'Satyakâma!' He replied: 'Sir!' The bull said: 'We have become a thousand, lead us to the house of the teacher;

2'And I will declare to you one foot of Brahman.' 'Declare it, Sir,' he replied.

He said to him: 'The eastern region is one quarter, the western region is one quarter, the southern region is one quarter, the northern region is one quarter. This is a foot of Brahman, consisting of the four quarters, and called Prakâsavat (endowed with splendour).

3'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Prakâsavat, becomes endowed with splendour in this world. He conquers the resplendent worlds, whoever knows this and meditates on the foot of Brahman, consisting of the four quarters, by the name of Prakâsavat.

Next: IV, 6

SIXTH KHANDA.

1'Agni will declare to you another foot of Brahman.' (After these words of the bull), Satyakâma, on the morrow, drove the cows (toward the house of the teacher). And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking to the east.

2Then Agni (the fire) said to him: 'Satyakâma!' He replied: 'Sir.' 3. Agni said: 'Friend, I will declare unto you one foot of Brahman.' 'Declare it, Sir,' he replied.

He said to him: 'The earth is one quarter, the sky is one quarter, the heaven is one quarter, the ocean is one quarter. This is a foot of Brahman, consisting of four quarters, and called Anantavat (endless).'

4'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat, becomes endless in this world. He conquers the endless worlds, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat.

Next: IV, 7

SEVENTH KHANDA.

1'A Hamsa (flamingo, meant for the sun) will declare to you another foot of Brahman.' (After these words of Agni), Satyakâma, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking toward the east.

2Then a Hamsa flew near and said to him 'Satyakâma.' He replied: 'Sir.' 3. The Hamsa said: 'Friend, I will declare unto you one foot of Brahman.' 'Declare it, Sir,' he replied.

He said to him: 'Fire is one quarter, the sun is one quarter, the moon is one quarter, lightning is one quarter. This is a foot of Brahman, consisting of four quarters, and called Gyotishmat (full of light).

4'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Gyotishmat, becomes full of light in this world. He conquers the worlds which are full of light, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Gyotishmat.

Next: IV, 8

EIGHTH KHANDA.

1'A diver-bird (Madgu, meant for Prâna) will declare to you another foot of Brahman.' (After these words of the Hamsa), Satyakâma, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking toward the east.

2Then a diver flew near and said to him 'Satyakâma.' He replied: 'Sir.' 3. The diver said: 'Friend, I will declare unto you one foot of Brahman!

'Declare it, Sir,' he replied.

He said to him: 'Breath is one quarter, the eye is one quarter, the ear is one quarter, the mind is one quarter. This is a foot of Brahman, consisting of four quarters, and called yatanavat (having a home).

'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of yatanavat, becomes possessed of a home in this world. He conquers the worlds which offer a home, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of yatanavat.' Next: IV, 9

NINTH KHANDA.

1Thus he reached the house of his teacher. The teacher said to him: 'Satyakâma.' He replied: 'Sir.' 2. The teacher said: 'Friend, you shine like one who knows Brahman. Who then has taught you 1?' He replied: 'Not men. But you only, Sir, I wish, should teach me 2;

3'For I have heard from men like you, Sir, that only knowledge which is learnt from a teacher ( kârya), leads to real good.' Then he taught him the same knowledge. Nothing was left out, Yea, nothing was left out.

TENTH KHANDA 3.

1Upakosala Kâmalâyana dwelt as a Brahmakârin (religious student) in the house of Satyakâma Gâbâla. He tended his fires for twelve years. But the teacher, though he allowed other pupils (after they had learnt the sacred books) to depart to their own homes, did not allow Upakosala to depart.

2Then his wife said to him: 'This student, who is quite exhausted (with austerities), has carefully tended your fires. Let not the fires themselves blame you, but teach him.' The teacher, however, went away on a journey without having taught him.

The student from sorrow was not able to eat.

[paragraph continues] Then the wife of the teacher said to him: 'Student, eat! Why do you not eat?' He said: 'There are many desires in this man here, which lose themselves in different directions. I am full of sorrows, and shall take no food.'

4Thereupon the fires said among themselves: 'This student, who is quite exhausted, has carefully tended us. Well, let us teach him.' They said to him:

5'Breath is Brahman, Ka (pleasure) is Brahman, Kha (ether) is Brahman.' He said: 'I understand that breath is Brahman, but I do not understand Ka or Kha 1.' They said: 'What is Ka is Kha, what is Kha is Ka 2.' They therefore taught him Brahman as breath, and as the ether (in the heart) 3.

ELEVENTH KHANDA.

1After that the Gârhapatya fire 4 taught him Earth, fire, food, and the sun (these are my forms, or forms of Brahman). The person that is seen in the sun, I am he, I am he indeed 1.

2'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Gârhapatya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

TWELFTH KHANDA.

1Then the Anvâhârya fire 2 taught him: Water, the quarters, the stars, the moon (these are my forms). The person that is seen in the moon, I am he, I am he indeed.

2'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Anvâhârya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

THIRTEENTH KHANDA.

1Then the havanîya 3 fire taught him: 'Breath, ether, heaven, and lightning (these are my forms). The person that is seen in the lightning, I am he, I am he indeed.

2'He who knowing this meditates on him, destroys sin, obtains the world (of Agni havanîya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

FOURTEENTH KHANDA.

1Then they all said: 'Upakosala, this is our knowledge, our friend, and the knowledge of the Self, but the teacher will tell you the way (to another life).' 2. In time his teacher came back, and said to him: 'Upakosala.' He answered: 'Sir.' The teacher said: 'Friend, your face shines like that of one who knows Brahman. Who has taught you?' 'Who should teach me, Sir?' he said. He denies, as it were. And he said (pointing) to the fires: 'Are these fires other than fires?' The teacher said: 'What, my friend, have these fires told you?' 3. He answered: 'This' (repeating some of what they had told him).

The teacher said: 'My friend, they have taught you about the worlds, but I shall tell you this; and as water does not cling to a lotus leaf, so no evil deed clings to one who knows it.' He said: 'Sir, tell it me.' Next: IV, 15

FIFTEENTH KHANDA.

1He said: 'The person that is seen in the eye, that is the Self. This is the immortal, the fearless, this is Brahman 1. Even though they drop melted butter or water on him, it runs away on both sides 1.

2'They call him Samyadvâma, for all blessings (vâma) go towards him (samyanti). All blessings go towards him who knows this.

3'He is also Vâmanî, for he leads (nayati) all blessings (vâma). He leads all blessings who knows this.

4'He is also Bhâmanî, for he shines (bhâti) in all worlds. He who knows this, shines in all worlds.

5'Now (if one who knows this, dies), whether people perform obsequies for him or no, he goes to light (arkis) 2, from light to day, from day to the light half of the moon, from the light half of the moon to the six months during which the sun goes to the north, from the months to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human, 6. 'He leads them to Brahman. This is the path of the Devas, the path that leads to Brahman. Those who proceed on that path, do not return to the life of man, yea, they do not return.'

SIXTEENTH KHANDA 3.

1Verily, he who purifies (Vâyu) is the sacrifice, for he (the air) moving along purifies everything.

[paragraph continues] Because moving along he purifies everything, therefore he is the sacrifice. Of that sacrifice there are two ways, by mind and by speech.

2The Brahman priest performs one of them in his mind 1, the Hotri, Adhvaryu, and Udgâtri priests perform the other by words. When the Brahman priest, after the Prâtaranuvâka ceremony has begun, but before the recitation of the Paridhânîyâ hymn, has (to break his silence and) to speak, 3. He performs perfectly the one way only (that by words), but the other is injured. As a man walking on one foot, or a carriage going on one wheel, is injured, his sacrifice is injured, and with the injured sacrifice the sacrificer is injured; yes, having sacrificed, he becomes worse.

4But when after the Prâtaranuvâka ceremony has begun, and before the recitation of the Paridhânîyâ hymn, the Brahman priest has not (to break his silence and) to speak, they perform both ways perfectly, and neither of them is injured.

5As a man walking on two legs and a carriage going on two wheels gets on, so his sacrifice gets on, and with the successful sacrifice the sacrificer gets on; yes, having sacrificed, he becomes better.

SEVENTEENTH KHANDA.

1Pragâpati brooded over the worlds, and from them thus brooded on he squeezed out the essences, Agni (fire) from the earth, Vâyu (air) from the sky, ditya (the sun) from heaven.

2He brooded over these three deities, and from them thus brooded on he squeezed out the essences, the Rik verses from Agni, the Yagus verses from Vâyu, the Sâman verses from ditya.

3He brooded over the threefold knowledge (the three Vedas), and from it thus brooded on he squeezed out the essences, the sacred interjection Bhûs from the Rik verses, the sacred interjection Bhuvas from the Yagus verses, the sacred interjection Svar from the Sâman verses.

4If the sacrifice is injured from the Rig-Veda side, let him offer a libation in the Gârhapatya fire, saying, Bhûh, Svâha! Thus does he bind together and heal, by means of the essence and the power of the Rik verses themselves, whatever break the Rik sacrifice may have suffered.

5If the sacrifice is injured from the Yagur-veda side, let him offer a libation in the Dakshina fire, saying, Bhuvah, Svâhâ! Thus does he bind together and heal, by means of the essence and the power of the Yagus verses themselves, whatever break the Yagus sacrifice may have suffered.

6If the sacrifice is injured by the Sâma-veda side, let him offer a libation in the havanîya fire, saying, Svah, Svâhâ! Thus does he bind together and heal, by means of the essence and the power of the Sâman verses themselves, whatever break the Sâman sacrifice may have suffered.

7As one binds (softens) gold by means of lavana 1 (borax), and silver by means of gold, and tin by means of silver, and lead by means of tin, and iron (loha) by means of lead, and wood by means of iron, or also by means of leather, 8. Thus does one bind together and heal any break in the sacrifice by means of (the Vyâhritis or sacrificial interjections which are) the essence and strength of the three worlds, of the deities, and of the threefold knowledge. That sacrifice is healed 2 in which there is a Brahman priest who knows this.

9That sacrifice is inclined towards the north (in the right way) in which there is a Brahman priest who knows this. And with regard to such a Brahman priest there is the following Gâthâ 3: 'Whereever it falls back, thither the man 4 goes,'--viz. the Brahman only, as one of the Ritvig priests. 'He saves the Kurus as a mare' (viz. a Brahman priest who knows this, saves the sacrifice, the sacrificer, and all the other priests). Therefore let a man make him who knows this his Brahman priest, not one who does not know it, who does not know it.

FIFTH PRAP THAKA 1.

FIRST KHANDA.

1He who knows the oldest and the best becomes himself the oldest and the best. Breath indeed is the oldest and the best.

2He who knows the richest, becomes himself the richest. Speech indeed is the richest.

3He who knows the firm rest, becomes himself firm in this world and in the next. The eye indeed is the firm rest.

4He who knows success, his wishes succeed, both his divine and human wishes. The ear indeed is success.

5He who knows the home, becomes a home of his people. The mind indeed is the home.

6The five senses quarrelled together 2, who was the best, saying, I am better, I am better.

7They went to their father Pragâpati and said: 'Sir, who is the best of us?' He replied: 'He by whose departure the body seems worse than worst, he is the best of you.' 8. The tongue (speech) departed, and having been absent for a year, it came round and said: 'How have you been able to live without me?' They replied: 'Like mute people, not speaking, but breathing with the breath, seeing with the eye, hearing with the ear, thinking with the mind. Thus we lived.' Then speech went back.

9The eye (sight) departed, and having been absent for a year, it came round and said: 'How have you been able to live without me?' They replied: 'Like blind people, not seeing, but breathing with the breath, speaking with the tongue, hearing with the ear, thinking with the mind. Thus we lived.' Then the eye went back.

10The ear (hearing) departed, and having been absent for a year, it came round and said: 'How have you been able to live without me?' They replied: 'Like deaf people, not hearing, but breathing with the breath, speaking with the tongue, thinking with the mind. Thus we lived.' Then the ear went back.

11The mind departed, and having been absent for a year, it came round and said: 'How have you been able to live without me?' They replied: 'Like children whose mind is not yet formed, but breathing with the breath, speaking with the tongue, seeing with the eye, hearing with the ear. Thus we lived.' Then the mind went back.

12The breath, when on the point of departing, tore up the other senses, as a horse, going to start, might tear up the pegs to which he is tethered 1. They came to him and said: 'Sir, be thou (our lord); thou art the best among us. Do not depart from us!' 13. Then the tongue said to him: 'If I am the richest, thou art the richest.' The eye said to him: 'If I am the firm rest, thou art the firm rest 2.' 14. The ear said to him: 'If I am success, thou art success.' The mind said to him: 'If I am the home, thou art the home.' 15. And people do not call them, the tongues, the eyes, the ears, the minds, but the breaths (prâna, the senses). For breath are all these.

SECOND KHANDA.

1Breath said: 'What shall be my food?' They answered: 'Whatever there is, even unto dogs and birds.' Therefore this is food for Ana (the breather). His name is clearly Ana 3. To him who knows this there is nothing that is not (proper) food.

2He said: 'What shall be my dress?' They answered: 'Water.' Therefore wise people, when they are going to eat food, surround their food before and after with water 4.' He (prâna) thus gains a dress, and is no longer naked 5'.

3Satyakâma Gâbâla, after he had communicated this to Gosruti Vaiyâghrapadya, said to him: 'If you were to tell this to a dry stick, branches would grow, and leaves spring from it.' 4. If 1 a man wishes to reach greatness, let him perform the Dîkshâ 2 (preparatory rite) on the day of the new moon, and then, on the night of the full moon, let him stir a mash of all kinds of herbs with curds and honey, and let him pour ghee on the fire (âvasathya laukika), saying; 'Svâhâ to the oldest and the best.' After that let him throw all that remains (of the ghee) 3 into the mash.

5In the same manner let him pour ghee on. the fire, saying, 'Svâhâ to the richest.' After that let him throw all that remains together into the mash.

In the same manner let him pour ghee on the fire, saying, 'Svâhâ to the firm rest.' After that let him throw all that remains together into the mash.

In the same manner let him pour ghee on the fire, saying, 'Svâhâ to success.' After that let him throw all that remains together into the mash.

6Then going forward and placing the mash in his hands, he recites: 'Thou (Prâna) art Ama 1 by name, for all this together exists in thee. He is the oldest and best, the king, the sovereign May he make me the oldest, the best, the king, the sovereign. May I be all this.' 7. Then he eats with the following Rik verse at every foot: 'We choose that food'--here he swallows--'Of the divine Savitri (prâna)'--here he swallows--'The best and all-supporting food'--here he swallows--'We meditate on the speed of Bhaga (Savitri, prâna)'--here he drinks all.

8Having cleansed the vessel, whether it be a kamsa or a kamasa, he sits down behind the fire on a skin or on the bare ground, without speaking or making any other effort. If in his dream he sees a woman, let him know this to be a sign that his sacrifice has succeeded.

9On this there is a Sloka: 'If during sacrifices which are to fulfil certain wishes he sees in his dreams a woman, let him know success from this vision in a dream, yea, from this vision in a dream.'

THIRD KHANDA 2.

1Svetaketu runeya went to an assembly 3 of the Pañkâlas. Pravâhana Gaivali 4 said to him: 'Boy, has your father instructed you?' 'Yes, Sir,' he replied.

2'Do you know to what place men go from here?' 'No, Sir,' he replied.

'Do you know how they return again?' 'No Sir,' he replied.

'Do you know where the path of Devas and the path of the fathers diverge?' 'No, Sir,' he replied.

3'Do you know why that world 1 never becomes full?' 'No, Sir,' he replied.

'Do you know why in the fifth libation water is called Man 2? No, Sir,' he replied.

4'Then why did you say (you had been) instructed? How could anybody who did not know these things say that he had been instructed?' Then the boy went back sorrowful to the place of his father, and said: 'Though you had not instructed me, Sir, you said you had instructed me.

5'That fellow of a Râganya, asked me five questions, and I could not answer one of them.' The father said: 'As you have told me these questions of his, I do not know any one of them 3. If I knew these questions, how should I not have told you 4?' 6. Then Gautama went to the king's place, and when he had come to him, the king offered him proper respect. In the morning the king went out on his way to the assembly 5. The king said to him:

[paragraph continues] 'Sir, Gautama, ask a boon of such things as men possess.' He replied: 'Such things as men possess may remain with you. Tell me the speech which you addressed to the boy.'

7The king was perplexed, and commanded him, saying: 'Stay with me some time.' Then he said: 'As (to what) you have said to me, Gautama, this knowledge did not go to any Brâhmana before you, and therefore this teaching belonged in all the worlds to the Kshatra class alone. Then he began:

TENTH KHANDA.

'Those who know this 1 (even though they still be grihasthas, householders) and those who in the forest follow faith and austerities (the vânaprasthas, and of the parivrâgakas those who do not yet know the Highest Brahman) go 2 to light (arkis), from light to day, from day to the light half of the moon, from the light half of the moon to the six months when the sun goes to the north, from the six months when the sun goes to the north to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human 3,--

2'He leads them to Brahman (the conditioned Brahman). This is the path of the Devas.

3'But they who living in a village practise (a life of) sacrifices, works of public utility, and alms, they go to the smoke, from smoke to night, from night to the dark half of the moon, from the dark half of the moon to the six months when the sun goes to the south. But they do not reach the year.

4'From the months they go to the world of the fathers, from the world of the fathers to the ether, from the ether to the moon. That is Soma, the king. Here they are loved (eaten) by the Devas, yes, the Devas love (eat) them 4.

5'Having dwelt there, till their (good) works are consumed, they return again that way as they came 1, to the ether, from the ether to the air. Then the sacrificer, having become air, becomes smoke, having become smoke, he becomes mist, 6. 'Having become mist, he becomes a cloud, having become a cloud, he rains down. Then he is born as rice and corn, herbs and trees, sesamum. and beans. From thence the escape is beset with most difficulties. For whoever the persons may be that eat the food, and beget offspring, he henceforth becomes like unto them.

7'Those whose conduct has been good, will quickly attain some good birth, the birth of a Brâhmana, or a Kshatriya, or a Vaisya. But those whose conduct has been evil, will quickly attain an evil birth, the birth of a dog, or a hog, or a Kandâla.

8'On neither of these two ways those small creatures (flies, worms, &c.) are continually returning of whom it may be said, Live and die. Theirs is a third place.

'Therefore that world never becomes full 1 (cf. V, 3, 2).

'Hence let a man take care to himself 1! And thus it is said in the following Sloka 2:--

9'A man who steals gold, who drinks spirits, who dishonours his Guru's bed, who kills a Brahman, these four fall, and as a fifth he who associates with them.

10'But he who thus knows the five fires is not defiled by sin even though he associates with them. He who knows this, is pure, clean, and obtains the world of the blessed, yea, he obtains the world of the blessed.'

ELEVENTH KHANDA 1.

1Prâkînasâla Aupamanyava, Satyayagña Paulushi, Indradyumna Bhâllaveya, Gana Sârkarâkshya, and Budila svatarasvi, these five great householders and great theologians came once together and held a discussion as to What is our Self, and what is Brahman 2.

2They reflected and said: 'Sirs, there is that Uddâlaka runi, who knows at present that Self, called Vaisvânara. Well, let us go to him.' They went to him.

3But he reflected: 'Those great householders and great theologians will examine me, and I shall not be able to tell them all; therefore I shall recommend another teacher to them.' 4. He said to them: 'Sirs, Asvapati Kaikeya knows at present that Self, called Vaisvânara. Well, let us go to him.' They went to him.

5When they arrived (the king) ordered proper presents to be made separately to each of them. And rising the next morning 1 he said: 'In my kingdom there is no thief, no miser, no drunkard, no man without an altar in his house, no ignorant person, no adulterer, much less an adulteress. I 2 am going to perform a sacrifice, Sirs, and as much wealth as I give to each Ritvig priest, I shall give to you, Sirs. Please to stay here.' 6. They replied: 'Every man ought to say for what purpose he comes. You know at present that Vaisvânara Self, tell us that.' 7. He said: 'To-morrow I shall give you an answer.' Therefore on the next morning they approached him, carrying fuel in their hands (like students), and he, without first demanding any preparatory rites 3, said to them:

TWELFTH KHANDA.

1'Aupamanyava, whom do you meditate on as the Self?' He replied: 'Heaven only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Sutegas (having good light). Therefore every kind of Soma libation is seen in your house 1.

2'You eat food, and see your desire (a son, &c.), and whoever thus meditates on that Vaisvânara Self, eats food, sees his desire, and has Vedic glory (arising from study and sacrifice) in his house. That, however, is but the head of the Self, and thus your head would have fallen (in a discussion), if you had not come to me.'

THIRTEENTH KHANDA.

1Then he said to Satyayagña Paulushi: 'O Prâkînayogya, whom do you meditate on as the Self?' He replied: 'The sun only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Visvarûpa (multiform). Therefore much and manifold wealth is seen in your house.

2'There is a car with mules, full of slaves and jewels. You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house.

'That, however, is but the eye of the Self, and you would have become blind, if you had not come to me.' Next: V, 14

FOURTEENTH KHANDA.

1Then he said to Indradyumna Bhâllaveya: 'O Vaiyâghrapadya, whom do you meditate on as the Self?' He replied: 'Air only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Prithagvartman (having various courses). Therefore offerings come to you in various ways, and rows of cars follow you in various ways.

2'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house.

'That, however, is but the breath of the Self, and your breath would have left you, if you had not come to me.' Next: V, 15

FIFTEENTH KHANDA.

1Then he said to Gana Sârkarâkshya: 'Whom do you meditate on as the Self?' He replied: 'Ether only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Bahula (full). Therefore you are full of offspring and wealth.

2'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house.

'That, however, is but the trunk of the Self, and your trunk would have perished, if you had not come to me.' Next: V, 16

SIXTEENTH KHANDA.

1Then he said to Budila svatarâsvi, 'O Vaiyâghrapadya, whom do you meditate on as the Self?' He replied: 'Water only, venerable king.' He said;

[paragraph continues] 'The Self which you meditate on is the Vaisvânara Self, called Rayi (wealth). Therefore are you wealthy and flourishing.

2'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house.

'That, however, is but the bladder of the Self, and your bladder would have burst, if you had not come to me.' Next: V, 17

SEVENTEENTH KHANDA.

1Then he said to Auddâlaka runi: 'O Gautama, whom do you meditate on as the Self?' He replied: 'The earth only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Pratishthâ (firm rest). Therefore you stand firm with offspring and cattle.

2'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house.

'That, however, are but the feet of the Self, and your feet would have given way, if you had not come to me.' Next: V, 18

EIGHTEENTH KHANDA.

1Then he said to them all: 'You eat your food, knowing that Vaisvânara Self as if it were many. But he who worships the Vaisvânara Self as a span long, and as 1 identical with himself, he eats food in all worlds, in all beings, in all Selfs.

2'Of that Vaisvânara Self the head is Sutegas (having good light), the eye Visvarûpa (multiform), the breath Prithagvartman (having various courses), the trunk Bahula (full), the bladder Rayi (wealth), the feet the earth, the chest the altar, the hairs the grass on the altar, the heart the Gârhapatya fire, the mind the Anvâhârya fire, the mouth the havanîya fire.

NINETEENTH KHANDA.

1'Therefore 1 the first food which a man may take, is in the place of Homa. And he who offers that first oblation, should offer it to Prâna (up-breathing), saying Svâhâ. Then Prâna (up-breathing) is satisfied, 2. 'If Prâna is satisfied, the eye is satisfied, if the eye is satisfied, the sun is satisfied, if the sun is satisfied, heaven is satisfied, if heaven is satisfied, whatever is under heaven and under the sun is satisfied.. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

TWENTIETH KHANDA.

1'And he who offers the second oblation, should offer it to Vyâna (back-breathing), saying Svâhâ. Then Vyâna is satisfied, 2. 'If Vyâna is satisfied, the ear is satisfied, if the ear is satisfied, the moon is satisfied, if the moon is satisfied, the quarters are satisfied, if the quarters are satisfied, whatever is under the quarters and under the moon is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

Next: V, 21

TWENTY-FIRST KHANDA.

1'And he who offers the third oblation, should offer it to Apâna (down-breathing), saying Svâhâ. Then Apâna is satisfied. If Apâna is satisfied, the tongue is satisfied, if the tongue is satisfied, Agni (fire) is satisfied, if Agni is satisfied, the earth is satisfied, if the earth is satisfied, whatever is under the earth and under fire is satisfied.

2'And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

Next: V, 22

TWENTY-SECOND KHANDA.

1'And he who offers the fourth oblation, should offer it to Samâna (on-breathing), saying Svâhâ. Then Samâna is satisfied, 2. 'If Samâna is satisfied, the mind is satisfied, if the mind is satisfied, Parganya (god of rain) is satisfied, if Parganya is satisfied, lightning is satisfied, if lightning is satisfied, whatever is under Parganya and under lightning is satisfied. And through their satisfaction he (the sacrificer or cater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

Next: V, 23

TWENTY-THIRD KHANDA.

1'And he who offers the fifth oblation, should offer it to Udâna (out-breathing), saying Svâhâ. Then Udâna is satisfied, 2. 'If Udâna is satisfied, Vâyu (air) is satisfied, if Vâyu is satisfied, ether is satisfied, if ether is satisfied, whatever is under Vâyu, and under the ether is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

Next: V, 24

TWENTY-FOURTH KHANDA.

1'If, without knowing this, one offers an Agnihotra, it would be as if a man were to remove the live coals and pour his libation on dead ashes.

2'But he who offers this Agnihotra with a full knowledge of its true purport, he offers it (i.e. he eats food) 1 in all worlds, in all beings, in all Selfs.

3'As the soft fibres of the Ishîkâ reed, when thrown into the fire, are burnt, thus all his sins are burnt whoever offers this Agnihotra with a full knowledge of its true purport.

4'Even if he gives what is left of his food to a Kandâla, it would be offered in his (the Kandâla's) Vaisvânara Self. And so it is said in this Sloka:-- 'As hungry children here on earth sit (expectantly) round their mother, so do all beings sit round the Agnihotra, yea, round the Agnihotra.'

SIXTH PRAP THAKA.

FIRST KHANDA.

1Harih, Om. There lived once Svetaketu runeya (the grandson of Aruna). To him his father (Uddâlaka, the son of Aruna) said: 'Svetaketu, go to school; for there is none belonging to our race, darling, who, not having studied (the Veda), is, as it were, a Brâhmana by birth only.' 2. Having begun his apprenticeship (with a teacher) when he was twelve years of age 1, Svetaketu returned to his father, when he was twenty-four, having then studied all the Vedas,--conceited, considering himself well-read, and stern.

3His father said to him: 'Svetaketu, as you are so conceited, considering yourself so well-read, and so stern, my dear, have you ever asked for that instruction by which we hear what cannot be heard, by which we perceive what cannot be perceived, by which we know what cannot be known?' 4. 'What is that instruction, Sir?' he asked.

The father replied: 'My dear, as by one clod of clay all that is made of clay is known, the difference 2 being only a name, arising from speech, but the truth being that all is clay;

5'And as, my dear, by one nugget of gold 3 all that is made of gold is known, the difference being only a name, arising from speech, but the truth being that all is gold?

6'And as, my dear, by one pair of nail-scissors all that is made of iron (kârshnâyasam) is known, the difference being only a name, arising from speech, but the truth being that all is iron,--thus, my dear, is that instruction.' 7. The son said: 'Surely those venerable men (my teachers) did not know that. For if they had known it, why should they not have told it me? Do you, Sir, therefore tell me that.' 'Be it so,' said the father.

SECOND KHANDA 1

1'In the beginning,' my dear, 'there was that only which is (τὸ ὄν), one only, without a second. Others say, in the beginning there was that only which is not (τὸ μὴ ὄν), one only, without a second; and from that which is not, that which is was born.

2'But how could it be thus, my dear?' the father continued. 'How could that which is, be born of that which is not? No, my dear, only that which is, was in the beginning, one only, without a second.

3'It thought 2, may I be many, may I grow forth. It sent forth fire 3.

'That fire 1 thought, may I be many, may I grow forth. It sent forth water 2.

'And therefore whenever anybody anywhere is hot and perspires, water is produced on him from fire alone.

4'Water thought, may I be many, may I grow forth. It sent forth earth 3 (food).

'Therefore whenever it rains anywhere, most food is then produced. From water alone is eatable food produced.

THIRD KHANDA.

1'Of all living things there are indeed three origins only 4, that which springs from an egg (oviparous), that which springs from a living being (viviparous), and that which springs from a germ.

2'That Being 5 (i. e. that which had produced fire, water, and earth) thought, let me now enter those three beings 5 (fire, water, earth) with this living [paragraph continues] Self (gîva âtmâ) 1, and let me then reveal (develop) names and forms.

3'Then that Being having said, Let me make each of these three tripartite (so that fire, water, and earth should each have itself for its principal ingredient, besides an admixture of the other two) entered into those three beings (devatâ) with this living self only, and revealed names and forms.

4'He made each of these tripartite; and how these three beings become each of them tripartite, that learn from me now, my friend!

FOURTH KHANDA.

1'The red colour of burning fire (agni) is the colour of fire, the white colour of fire is the colour of water, the black colour of fire the colour of earth. Thus vanishes what we call fire, as a mere variety, being a name, arising from speech. What is true (satya) are the three colours (or forms).

2'The red colour of the sun (âditya) is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the sun, as a mere variety, being a name, arising from speech. What is true are the three colours.

3'The red colour of the moon is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the moon, as a mere variety, being a name, arising from speech. What is true are the three colours.

4'The red colour of the lightning is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the lightning, as a mere variety, being a name, arising from speech. What is true are the three colours.

5'Great householders and great theologians of olden times who knew this, have declared the same, saying, "No one can henceforth mention to us anything which we have not heard, perceived, or known 1." Out of these (three colours or forms) they knew all.

6'Whatever they thought looked red, they knew was the colour of fire. Whatever they thought looked white, they knew was the colour of water. Whatever they thought looked black, they knew was the colour of earth.

7'Whatever they thought was altogether unknown, they knew was some combination of those three beings (devatâ).

'Now learn from me, my friend, how those three beings, when they reach man, become each of them tripartite.

FIFTH KHANDA.

1'The earth (food) when eaten becomes threefold; its grossest portion becomes feces, its middle portion flesh, its subtilest portion mind.

2'Water when drunk becomes threefold; its grossest portion becomes water, its middle portion blood, its subtilest portion breath.

3'Fire (i. e. in oil, butter, &c.) when eaten becomes threefold; its grossest portion becomes bone, its middle portion marrow, its subtilest portion speech 2.

4'For truly, my child, mind comes of earth, breath of water, speech of fire.' 'Please, Sir, inform me still more,' said the son.

Be it so, my child,' the father replied.

SIXTH KHANDA.

1'That which is the subtile portion of curds, when churned, rises upwards, and becomes butter.

2'In the same manner, my child, the subtile portion of earth (food), when eaten, rises upwards, and becomes mind.

3'That which is the subtile portion of water, when drunk, rises upwards, and becomes breath.

4'That which is the subtile portion of fire, when consumed, rises upwards, and becomes speech.

5'For mind, my child, comes of earth, breath of water, speech of fire.' 'Please, Sir, inform me still more,' said the son.

'Be it so, my child,' the father replied.

Next: VI, 7

SEVENTH KHANDA.

1'Man (purusha), my son, consists of sixteen parts. Abstain from food for fifteen days, but drink as much water as you like, for breath comes from water, and will not be cut off, if you drink water.' 2. Svetaketu abstained from food for fifteen days. Then he came to his father and said: 'What shall I say?' The father said: 'Repeat the Rik, Yagus, and Sâman verses.' He replied: 'They do not occur to me, Sir.' 3. The father said to him: 'As of a great lighted fire one coal only of the size of a firefly may be left, which would not burn much more than this (i. e. very little), thus, my dear son, one part only of the sixteen parts (of you) is left, and therefore with that one part you do not remember the Vedas. Go and eat!

4'Then wilt thou understand me.' Then Svetaketu. ate, and afterwards approached his father. And whatever his father asked him, he knew it all by heart. Then his father said to him:

5'As of a great lighted fire one coal of the size of a firefly, if left, may be made to blaze up again by putting grass upon it, and will thus burn more than this, 6. 'Thus, my dear son, there was one part of the sixteen parts left to you, and that, lighted up with food, burnt up, and by it you remember now the Vedas.' After that, he understood what his father meant when he said: 'Mind, my son, comes from food, breath from water, speech from fire.' He understood what he said, yea, he understood it 1.

EIGHTH KHANDA.

1Uddâlaka runi said to his son Svetaketu:

Learn from me the true nature of sleep (svapna). When a man sleeps here, then, my dear son, he becomes united with the True 2, he is gone to his own (Self). Therefore they say, svapiti, he sleeps, because he is gone (apîta) to his own (sva) 1.

2'As a bird when tied by a string flies first in every direction, and finding no rest anywhere, settles down at last on the very place where it is fastened, exactly in the same manner, my son, that mind (the gîva, or living Self in the mind, see VI, 3, 2), after flying in every direction, and finding no rest anywhere, settles down on breath 2; for indeed, my son, mind is fastened to breath.

3'Learn from me, my son, what are hunger and thirst. When a man is thus said to be hungry, water is carrying away (digests) what has been eaten by him. Therefore as they speak of a cow-leader (go-nâya), a horse-leader (asva-nâya), a man-leader (purusha-nâya), so they call water (which digests food and causes hunger) food-leader (asa-nâya). Thus (by food digested &c.), my son, know this offshoot (the body) to be brought forth, for this (body) could not be without a root (cause).

4'And where could its root be except in food (earth) 3? And in the same manner, my son, as food (earth) too is an offshoot, seek after its root, viz. water. And as water too is an offshoot, seek after its root, viz. fire. And as fire too is an offshoot, seek after its root, viz. the True. Yes, all these creatures, my son, have their root in the True, they dwell in the True, they rest in the True.

5'When a man is thus said to be thirsty, fire carries away what has been drunk by him. Therefore as they speak of a cow-leader (go-nâya), of a horse-leader (asva-nâya), of a man-leader (purusha-nâya), so they call fire udanyâ, thirst, i. e. water-leader. Thus (by water digested &c.), my son, know this offshoot (the body) to be brought forth: this (body) could not be without a root (cause).

6'And where could its root be except in water? As water is an offshoot, seek after its root, viz. fire. As fire is an offshoot, seek after its root, viz. the True. Yes, all these creatures, O son, have their root in the True, they dwell in the True, they rest in the True.

'And how these three beings (devatâ), fire, water, earth, O son, when they reach man, become each of them tripartite, has been said before (VI, 4, 7). When a man departs from hence, his speech 1 is merged in his mind, his mind in his breath, his breath in heat (fire), heat in the Highest Being.

7'Now that which is that subtile essence (the root of all), in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son.

'Be it so, my child,' the father replied.

NINTH KHANDA.

1'As the bees 1, my son, make honey by collecting the juices of distant trees, and reduce the juice into one form, 2. 'And as these juices have no discrimination, so that they might say, I am the juice of this tree or that, in the same manner, my son, all these creatures, when they have become merged in the True (either in deep sleep or in death), know not that they are merged in the True.

3'Whatever these creatures are here, whether a lion, or a wolf, or a boar, or a worm, or a midge, or a gnat, or a musquito, that they become again and again.

4'Now that which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son.

'Be it so, my child,' the father replied.

TENTH KHANDA 1

1'These rivers, my son, run, the eastern (like the Gangâ) toward the east, the western (like the Sindhu) toward the west. They go from sea to sea (i. e. the clouds lift up the water from the sea to the sky, and send it back as rain to the sea). They become indeed sea. And as those rivers, when they are in the sea, do not know, I am this or that river,

2'In the same manner, my son, all these creatures, when they have come back from the True, know not that they have come back from the True. Whatever these creatures are here, whether a lion, or a wolf, or a boar, or a worm, or a midge, or a gnat, or a musquito, that they become again and again.

3'That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son.

'Be it so, my child,' the father replied.

ELEVENTH KHANDA 2.

1'If some one were to strike at the root of this large tree here, it would bleed, but live. If he were to strike at its stem, it would bleed, but live. If he were to strike at its top, it would bleed, but live.

[paragraph continues] Pervaded by the living Self that tree stands firm, drinking in its nourishment and rejoicing;

2'But if the life (the 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 tree withers 1. In exactly the same manner, my son, know this.' Thus he spoke:

3'This (body) indeed withers and dies when the living Self has left it; the living Self dies not.

'That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son.

'Be it so, my child,' the father replied.

TWELFTH KHANDA 1.

1'Fetch me from thence a fruit of the Nyagrodha tree.' 'Here is one, Sir.' Break it.' 'It is broken, Sir.' 'What do you see there?' 'These seeds, almost infinitesimal.' 'Break one of them.' 'It is broken, Sir.' 'What do you see there?' 'Not anything, Sir.' 2. The father said: 'My son, that subtile essence which you do not perceive there, of that very essence this great Nyagrodha tree exists.

3'Believe it, my son. That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son.

'Be it so, my child,' the father replied.

Next: VI, 13

THIRTEENTH KHANDA 2.

1'Place this salt in water, and then wait on me in the morning.' The son did as he was commanded.

The father said to him: 'Bring me the salt, which you placed in the water last night.' The son having looked for it, found it not, for, of course, it was melted.

2The father said: 'Taste it from the surface of the water. How is it?' The son replied: 'It is salt.' 'Taste it from the middle. How is it?' The son replied: 'It is salt.' 'Taste it from the bottom. How is it?' The son replied 'It is salt.' The father said Throw it away 1 and then wait on me.' He did so; but salt exists for ever.

Then the father said: 'Here also, in this body, forsooth, you do not perceive the True (Sat), my son; but there indeed it is.

3'That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son.

'Be it so, my child,' the father replied.

FOURTEENTH KHANDA 2.

1'As one might lead a person with his eyes covered away from the Gandhâras 3, and leave him then in a place where there are no human beings; and as that person would turn towards the east, or the north, or the west, and shout, "I have been brought here with my eyes covered, I have been left here with my eyes covered,"

2'And as thereupon some one might loose his bandage and say to him, "Go in that direction, it is Gandhâra, go in that direction;" and as thereupon, having been informed and being able to judge for himself, he would by asking his way from village to village arrive at last at Gandhâra,--in exactly the same manner does a man, who meets with a teacher to inform him, obtain the true knowledge 1. For him there is only delay so long as he is not delivered (from the body); then he will be perfect 1.

3'That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son.

'Be it so, my child,' the father replied.

FIFTEENTH KHANDA 2.

1'If a man is ill, his relatives assemble round him and ask: "Dost thou know me? Dost thou know me?" Now as long as his speech is not merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being (devatâ), he knows them.

2'But when his speech is merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being, then he knows them not.

'That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son.' 'Be it so, my child,' the father replied.

SIXTEENTH KHANDA 1.

1'My child, they bring a man hither whom they have taken by the hand, and they say: "He has taken something, he has committed a theft." (When he denies, they say), "Heat the hatchet for him." If he committed the theft, then he makes himself to be what he is not. Then the false-minded, having covered his true Self by a falsehood, grasps the heated hatchet--he is burnt, and he is killed.

2'But if he did not commit the theft, then he makes himself to be what he is. Then the true-minded, having covered his true Self by truth, grasps the heated hatchet--he is not burnt, and he is delivered.

'As that (truthful) man is not burnt, thus has all that exists its self in That. It is the True. It is the Self, and thou, O Svetaketu, art it.' He understood what he said, yea, he understood it.

SEVENTH PRAP THAKA.

FIRST KHANDA.

1Nârada approached Sanatkumâra and said, 'Teach me, Sir!' Sanatkumâra said to him: 'Please to tell me what you know; afterward I shall tell you what is beyond.' 2. Nârada said: 'I know the Rig-veda, Sir, the Yagur-veda, the Sâma-veda, as the fourth the tharvana, as the fifth the Itihâsa-purâna (the Bhârata); the Veda of the Vedas (grammar); the Pitrya (the rules for the sacrifices for the ancestors); the Râsi (the science of numbers); the Daiva (the science of portents); the Nidhi (the science of time); the Vâkovâkya (logic); the Ekâyana (ethics); the Deva-vidyâ (etymology); the Brahma-vidyâ (pronunciation, sikshâ, ceremonial, kalpa, prosody, khandas); the Bhûta-vidyâ (the science of demons); the Kshatra-vidyâ [paragraph continues] (the science of weapons); the Nakshatra-vidyâ (astronomy); the Sarpa and Devagana-vidyâ (the science of serpents or poisons, and the sciences of the genii, such as the making of perfumes, dancing, singing, playing, and other fine arts) 1. All this I know, Sir.

3'But, Sir, with all this I know the Mantras only, the sacred books, I do not know the Self. I have heard from men like you, that he who knows the Self overcomes grief. I am in grief. Do, Sir, help me over this grief of mine.' Sanatkumâra, said to him: 'Whatever you have read, is only a name.

4'A name is the Rig-veda, Yagur-veda, Sâma-veda, and as the fourth the tharvana, as the fifth the Itihâsa-purâna, the Veda of the Vedas, the Pitrya, the Râsi, the Daiva, the Nidhi, the Vâkovâkya, the Ekâyana, the Deva-vidyâ, the Brahma-vidyâ, the Bhûta-vidyâ, the Kshatra-vidyâ, the Nakshatra-vidyâ, the Sarpa and Devagana-vidyâ. All these are a name only. Meditate on the name.

5'He who meditates on the name as Brahman 2, is, as it were, lord and master as far as the name reaches-he who meditates on the name as Brahman.' 'Sir, is there something better than a name?' 'Yes, there is something better than a name.' 'Sir, tell it me.'

SECOND KHANDA.

1'Speech is better than a name. Speech makes us understand the Rig-veda, Yagur-veda, Sâma-veda, and as the fourth the tharvana, as the fifth the Itihâsa-purâna, the Veda of the Vedas, the Pitrya, the Râsi, the Daiva, the Nidhi, the Vâkovâkya, the Ekâyana, the Deva-vidyâ, the Brahma-vidyâ, the Kshatra-vidyâ, the Nakshatra-vidyâ, the Sarpa and Devagana-vidyâ; heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false; what is good and what is bad; what is pleasing and what is not pleasing. For if there were no speech, neither right nor wrong would be known 1, neither the true nor the false, neither the good nor the bad, neither the pleasant nor the unpleasant. Speech makes us understand all this. Meditate on speech.

2'He who meditates on speech as Brahman, is, as it were, lord and master as far as speech reaches he who meditates on speech as Brahman.' 'Sir, is there something better than speech 'Yes, there is something better than speech.' 'Sir, tell it me.'

THIRD KHANDA.

1'Mind (manas) is better than speech. For as the closed fist holds two amalaka or two kola or two aksha fruits, thus does mind hold speech and name. For if a man is minded in his mind to read the sacred hymns, he reads them; if he is minded in his mind to perform any actions, he performs them; if he is minded to wish for sons and cattle, he wishes for them; if he is minded to wish for this world and the other, he wishes for them. For mind is indeed the self 1, mind is the world, mind is Brahman. Meditate on the mind.

2'He who meditates on the mind as Brahman, is, as it were, lord and master as far as the mind reaches--he who meditates on the mind as Brahman.' 'Sir, is there something better than mind?' 'Yes, there is something better than mind.' 'Sir, tell it me.'

FOURTH KHANDA.

1'Will 2 (saṅkalpa) is better than mind. For when a man wills, then he thinks in his mind, then he sends forth speech, and he sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices.

2'All these therefore (beginning with mind and ending in sacrifice) centre in will, consist of will, abide in will. Heaven and earth willed, air and ether willed, water and fire willed. Through the will of heaven and earth &c. rain wills; through the will of rain food wills; through the will of food the vital airs will; through the will of the vital airs the sacred hymns will; through the will of the sacred hymns the sacrifices will; through the will of the sacrifices the world (as their reward) wills; through the will of the world everything wills 1. This is will. Meditate on will.

3'He who meditates on will as Brahman, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has willed; he is, as it were, lord and master as far as will reaches--he who meditates on will as Brahman.' 'Sir, is there something better than will?' 'Yes, there is something better than will.' 'Sir, tell it me.'

FIFTH KHANDA.

1'Consideration (kitta) 2 is better than will. For when a man considers, then he wills, then he thinks in his mind, then he sends forth speech, and he sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices.

2'All these (beginning with mind and ending in sacrifice) centre in consideration, consist of consideration, abide in consideration. Therefore if a man is inconsiderate, even if he possesses much learning, people say of him, he is nothing, whatever he may know; for, if he were learned, he would not be so inconsiderate. But if a man is considerate, even though he knows but little, to him indeed do people listen gladly. Consideration is the centre, consideration is the self, consideration is the support of all these. Meditate on consideration.

3'He who meditates on consideration as Brahman, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has considered; he is, as it were, lord and master as far as consideration reaches--he who meditates on consideration as Brahman.' 'Sir, is there something better than consideration?' 'Yes, there is something better than consideration.' 'Sir, tell it me.'

SIXTH KHANDA.

1'Reflection (dhyâna) 1 is better than consideration. The earth reflects, as it were, and thus does the sky, the heaven, the water, the mountains, gods and men. Therefore those who among men obtain greatness here on earth, seem to have obtained a part of the object of reflection (because they show a certain repose of manner). Thus while small and vulgar people are always quarrelling, abusive, and slandering, great men seem to have obtained a part of the reward of reflection. Meditate on reflection.

2'He who meditates on reflection as Brahman, is lord and master, as it were, as far as reflection reaches--he who meditates on reflection as Brahman.' 'Sir, is there something better than reflection?' 'Yes, there is something better than reflection.' 'Sir, tell it me.'

SEVENTH KHANDA.

1'Understanding (vigñâna) is better than reflection. Through understanding we understand the Rig-veda, the Yagur-veda, the Sâma-veda, and as the fourth the tharvana, as the fifth the Itihâsa-purâna 1, the Veda of the Vedas, the Pitrya, the Râsi, the Daiva, the Nidhi, the Vâkovâkya, the Ekâyana, the Deva-vidyâ, the Brahma-vidyâ, the Bhûta-vidyâ, the Kshatra-vidyâ, the Nakshatra-vidyâ, the Sarpa and Devagana-vidyâ, heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false; what is good and what is bad; what is pleasing and what is not pleasing; food and savour, this world and that, all this we understand through understanding. Meditate on understanding.

2'He who meditates on understanding as Brahman, reaches the worlds where there is understanding and knowledge 1; he is, as it were, lord and master as far as understanding reaches--he who meditates on understanding as Brahman.' 'Sir, is there something better than understanding?' 'Yes, there is something better than understanding.' 'Sir, tell it me.'

EIGHTH KHANDA.

1'Power (bala) is better than understanding. One powerful man shakes a hundred men of understanding. If a man is powerful, he becomes a rising man. If he rises, he becomes a man who visits wise people. If he visits, he becomes a follower of wise people. If he follows them, he becomes a seeing, a hearing, a perceiving, a knowing, a doing, an understanding man. By power the earth stands firm, and the sky, and the heaven, and the mountains, gods and men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; by power the world stands firm. Meditate on power.

2'He who meditates on power as Brahman, is, as it were, lord and master as far as power reaches--he who meditates on power as Brahman.' 'Sir, is there something better than power?' 'Yes, there is something better than power.' 'Sir, tell it me.' Next: VII, 9

NINTH KHANDA.

1'Food (anna) is better than power. Therefore if a man abstain from food for ten days, though he live, he would be unable to see, hear, perceive, think, act, and understand. But when he obtains food, he is able to see, hear, perceive, think, act, and understand. Meditate on food.

2'He who meditates on food as Brahman, obtains the worlds rich in food and drink; he is, as it were, lord and master as far as food reaches--he who meditates on food as Brahman.' 'Sir, is there something better than food 'Yes, there is something better than food.' 'Sir, tell it me.' Next: VII, 10

TENTH KHANDA.

1'Water (ap) is better than food. Therefore if there is not sufficient rain, the vital spirits fail from fear that there will be less food. But if there is sufficient rain, the vital spirits rejoice, because there will be much food. This water, on assuming different forms, becomes this earth, this sky, this heaven, the mountains, gods and men, cattle, birds, herbs and trees, all beasts down to worms, midges, and ants. Water indeed assumes all these forms. Meditate on water.

2'He who meditates on water as Brahman, obtains all wishes, he becomes satisfied; he is, as it were, lord and master as far as water reaches--he who meditates on water as Brahman.' 'Sir, is there something better than water?' 'Yes, there is something better than water.' 'Sir, tell it me.' Next: VII, 11

ELEVENTH KHANDA.

1'Fire (tegas) is better than water. For fire united with air, warms the ether. Then people say, It is hot, it burns, it will rain. Thus does fire, after showing this sign (itself) first, create water. And thus again thunderclaps come with lightnings, flashing upwards and across the sky. Then people say, There is lightning and thunder, it will rain. Then also does fire, after showing this sign first, create water. Meditate on fire.

2'He who meditates on fire as Brahman, obtains, resplendent himself, resplendent worlds, full of light and free of darkness; he is, as it were, lord and master as far as fire reaches--he who meditates on fire as Brahman.' 'Sir, is there something better than fire?' 'Yes, there is something better than fire.' 'Sir, tell it me.' Next: VII, 12

TWELFTH KHANDA.

1'Ether (or space) is better than fire. For in the ether exist both sun and moon, the lightning, stars, and fire (agni). Through the ether we call, through the ether we hear, through the ether we answer 1. In the ether or space we rejoice (when we are together), and rejoice not (when we are separated). In the ether everything is born, and towards the ether everything tends when it is born 2. Meditate on ether.

2'He who meditates on ether as Brahman, obtains the worlds of ether and of light, which are free from pressure and pain, wide and spacious 3; he is, as it were, lord and master as far as ether reaches--he who meditates on ether as Brahman.' 'Sir, is there something better than ether?' Yes, there Is something better than ether.' 'Sir, tell it me.'

THIRTEENTH KHANDA.

1'Memory 1 (smara) is better than ether. Therefore where many are assembled together, if they have no memory, they would hear no one, they would not perceive, they would not understand. Through memory we know our sons, through memory our cattle. Meditate on memory.

2'He who meditates on memory as Brahman, is, as it were, lord and master as far as memory reaches;--he who meditates on memory as Brahman.' 'Sir, is there something better than memory?' 'Yes, there is something better than memory.' 'Sir, tell it me.'

FOURTEENTH KHANDA.

1'Hope (âsâ) is better than memory. Fired by hope does memory read the sacred hymns, perform sacrifices, desire sons and cattle, desire this world and the other. Meditate on hope.

2'He who meditates on hope as Brahman, all his desires are fulfilled by hope, his prayers are not in vain; he is, as it were, lord and master as far as hope reaches--he who meditates on hope as Brahman.' 'Sir, is there something better than hope?' 'Yes, there is something better than hope.' 'Sir, tell it me.' Next: VII, 15

FIFTEENTH KHANDA.

1'Spirit 1 (prâna) is better than hope. As the spokes of a wheel hold to the nave 2, so does all this (beginning with names and ending in hope) hold to spirit. That spirit moves by the spirit, it gives spirit to the spirit. Father means spirit, mother is spirit, brother is spirit, sister is spirit, tutor is spirit, Brâhmana is spirit.

2'For if one says anything unbecoming to a father, mother, brother, sister, tutor or Brâhmana, then people say, Shame on thee! thou hast offended thy father, mother, brother, sister, tutor, or a Brâhmana.

3'But, if after the spirit has departed from them, one shoves them together with a poker, and burns them to pieces, no one would say, Thou offendest thy father, mother, brother, sister, tutor or a Brâhmana.

4'Spirit then is all this. He who sees this, perceives this, and understands this, becomes an ativâdin 3. If people say to such a man, Thou art an ativâdin, he may say, I am an ativâdin; he need not deny it.'

TWENTY-FOURTH KHANDA.

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 is mortal.' 'Sir, in what does the Infinite rest?' 'In its own greatness--or not even in greatness 2.' 2. 'In the world they call cows and horses, elephants and gold, slaves, wives, fields and houses greatness. I do not mean this,' thus he spoke; 'for in that case one being (the possessor) rests in something else, (but the Infinite cannot rest in something different from itself)

Next: VII, 25

TWENTY-FIFTH KHANDA.

1'The Infinite indeed is below, above, behind, before, right and left--it is indeed all this.

'Now follows the explanation of the Infinite as the I: I am below, I am above, I am behind, before, right and left--I am all this.

2'Next follows the explanation of the Infinite as the Self: Self is below, above, behind, before, right and left--Self is all this.

'He who sees, perceives, and understands this, loves the Self, delights in the Self, revels in the Self, rejoices in the Self--he becomes a Svarâg, (an autocrat or self-ruler); he is lord and master in all the worlds.

'But those who think differently from this, live in perishable worlds, and have other beings for their rulers.

TWENTY-SIXTH KHANDA.

1'To him who sees, perceives, and understands this 1, the spirit (prâna) springs from the Self, hope springs from the Self, memory springs from the Self; so do ether, fire, water, appearance and disappearance 2, food, power, understanding, reflection, consideration, will, Mind, speech, names, sacred hymns, and sacrifices--aye, all this springs from the Self.

2'There is this verse, "He who sees this, does not see death, nor illness, nor pain; he who sees this, sees everything, and obtains everything everywhere.

'"He is one (before creation), he becomes three [paragraph continues] (fire, water, earth), he becomes five, he becomes seven, he becomes nine; then again he is called the eleventh, and hundred and ten and one thousand and twenty 1."

'When the intellectual aliment has been purified, the whole nature becomes purified. When the whole nature has been purified, the memory becomes firm. And when the memory (of the Highest Self) remains firm, then all the ties (which bind us to a belief in anything but the Self) are loosened.

'The venerable Sanatkumâra showed to Nârada, after his faults had been rubbed out, the other side of darkness. They call Sanatkumâra Skanda, yea, Skanda they call him.'

EIGHTH PRAP THAKA.

FIRST KHANDA 2.

1Harih, Om. There is this city of Brahman (the body), and in it the palace, the small lotus (of the heart), and in it that small ether. Now what exists within that small ether, that is to be sought for, that is to be understood.

2And if they should say to him: 'Now with regard to that city of Brahman, and the palace in it, i. e. the small lotus of the heart, and the small ether within the heart, what is there within it that deserves to be sought for, or that is to be understood?' 3. Then he should say: 'As large as this ether (all space) is, so large is that ether 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 there is of him (the Self) here in the world, and whatever is not (i. e. whatever has been or will be), all that is contained within it 1.' 4. And if they should say to him: 'If everything that exists is contained in that city of Brahman, all beings and all desires (whatever can be imagined or desired), then what is left of it, when old age reaches it and scatters it, or when it falls to pieces?' 5. Then he should say: 'By the old age of the body, that (the ether, or Brahman within it) does not age; by the death of the body, that (the ether, or Brahman within it) is not killed. That (the Brahman)

is the true Brahma-city (not the body 1). In it all desires are contained. It is the Self, free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine. Now as here on earth people follow as they are commanded, and depend on the object which they are attached to, be it a country or a piece of land,

6'And as here on earth, whatever has been acquired by exertion, perishes, so perishes whatever is acquired for the next world by sacrifices and other good actions performed on earth. Those who depart from hence without having discovered the Self and those true desires, for them there is no freedom in all the worlds. But those who depart from hence, after having discovered the Self and those true desires 2, for them there is freedom in all the worlds.

SECOND KHANDA.

1'Thus he who desires the world 3 of the fathers, by his mere will the fathers come to receive him, and having obtained the world of the fathers, he is happy.

2'And he who desires the world of the mothers, by his mere will the mothers come to receive him, and having obtained the world of the mothers, he is happy.

3'And he who desires the world of the brothers, by his mere will the brothers come to receive him, and having obtained the world of the brothers, he is happy.

4'And he who desires the world of the sisters, by his mere will the sisters come to receive him, and having obtained the world of the sisters, he is happy.

5'And he who desires the world of the friends, by his mere will the friends come to receive him, and having obtained the world of the friends, he is happy.

6'And he who desires the world of perfumes and garlands (gandhamâlya), by his mere will perfumes and garlands come to him, and having obtained the world of perfumes and garlands, he is happy.

7'And he who desires the world of food and drink, by his mere will food and drink come to him, and having obtained the world of food and drink, he is happy.

8'And he who desires the world of song and music, by his mere will song and music come to him, and having obtained the world of song and music, he is happy.

9'And he who desires the world of women, by his mere will women come to receive him, and having obtained the world of women, he is happy.

'Whatever object he is attached to, whatever object he desires, by his mere will it comes to him, and having obtained it, he is happy.

THIRD KHANDA.

1'These true desires, however, are hidden by what is false; though the desires be true, they have a covering which is false. Thus, whoever belonging to us has departed this life, him we cannot gain back, so that we should see him with our eyes.

2'Those who belong to us, whether living or departed, and whatever else there is which we wish for and do not obtain, all that we find there (if we descend into our heart, where Brahman dwells, in the ether of the heart), There are all our true desires, but hidden by what is false 1. As people who do not know the country, walk again and again over a gold treasure that has been hidden somewhere in the earth and do not discover it, thus do all these creatures day after day go into the Brahma-world (they are merged in Brahman, while asleep), and yet do not discover it, because they are carried away by untruth (they do not come to themselves, i. e. they do not discover the true Self in Brahman, dwelling in the heart).

3'That Self abides in the heart. And this is the etymological explanation. The heart is called hrid-ayam, instead of hridy-ayam, i. e. He who is in the heart. He who knows this, that He is in the heart, goes day by day (when in sushupti, deep sleep) into heaven (svarga), i.e. into the: Brahman of the heart.

4'Now that serene being 2 which, after having risen from out this earthly body, and having reached the highest light (self-knowledge), appears in its true form, that is the Self,' thus he spoke (when asked by his pupils). This is the immortal, the fearless, this is Brahman. And of that Brahman the name is the True, Satyam, 5. This name Sattyam consists of three syllables, sat-tî-yam 1. Sat signifies the immortal, t, the mortal, and with yam he binds both. Because he binds both, the immortal and the mortal, therefore it is yam. He who knows this goes day by day into heaven (svarga).

FOURTH KHANDA.

1That Self is a bank 2, a boundary, so that these worlds may not be confounded. Day and night do not pass that bank, nor old age, death, and grief; neither good nor evil deeds. All evil-doers turn back from it, for the world of Brahman is free from all evil.

2Therefore he who has crossed that bank, if blind, ceases to be blind; if wounded, ceases to be wounded; if afflicted, ceases to be afflicted. Therefore when that bank has been crossed, night becomes day indeed, for the world of Brahman is lighted up once for all 3.

3And that world of Brahman belongs to those only who find it by abstinence--for them there is freedom in all the worlds.

FIFTH KHANDA.

1What people call sacrifice (yagña), that is really abstinence (brahmakarya). For he who knows, obtains that (world of Brahman, which others obtain by sacrifice), by means of abstinence.

What people call sacrifice (ishta), that is really abstinence, for by abstinence, having searched (ishtvâ), he obtains the Self.

2What people call sacrifice (sattrâyana), that is really abstinence, for by abstinence he obtains from the Sat (the true), the safety (trâna) of the Self.

What people call the vow of silence (mauna), that is really abstinence, for he who by abstinence has found out the Self, meditates (manute).

3What people call fasting (anâsakâyana), that is really abstinence, for that Self does not perish (na nasyati), which we find out by abstinence.

What people call a hermit's life (aranyâyana), that is really abstinence. Ara 1 and Nya are two lakes in the world of Brahman, in the third heaven from hence; and there is the lake Airanimadîya, and the Asvattha tree, showering down Soma, and the city of Brahman (Hiranyagarbha) Aparâgitâ 2, and the golden Prabhuvimita (the hall built by Prabhu, Brahman).

Now that world of Brahman belongs to those who find the lakes Ara and Nya in the world of Brahman by means of abstinence; for them there is freedom in all the worlds 3.

SIXTH KHANDA.

1Now those arteries of the heart consist of a brown substance, of a white, blue, yellow, and red substance, and so is the sun brown, white, blue, yellow, and red.

2As a very long highway goes to two places, to one at the beginning, and to another at the end, so do the rays of the sun go to both worlds, to this one and to the other. They start from the sun, and enter into those arteries; they start from those arteries, and enter into the sun.

3And when a man is asleep, reposing, and at perfect rest, so that he sees no dream 1, then he has entered into those arteries. Then no evil touches him, for he has obtained the light (of the sun).

4And when a man falls ill, then those who sit round him, say, 'Do you know me? Do you know me?' As long as he has not departed from this body, he knows them.

5But when he departs from this body, then he departs upwards by those very rays (towards the worlds which he has gained by merit, not by knowledge); or he goes out while meditating on Om 2 (and thus securing an entrance into the Brahmaloka).

And while his mind is failing, he is going to the sun. For the sun is the door of the world (of Brahman). Those who know, walk in; those who do not know, are shut out. There is this verse 1: 'There are a hundred and one arteries of the heart; one of them penetrates the crown of the head; moving upwards by it a man reaches the immortal; the others serve for departing in different directions, yea, in different directions 2.'

SEVENTH KHANDA 3.

1Pragâpati said: 'The Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires.' 2. The Devas (gods) and Asuras (demons) both heard these words, and said: 'Well, let us search for that Self by which, if one has searched it out, all worlds and all desires are obtained.' Thus saying Indra went from the Devas, Virokana from the Asuras, and both, without having communicated with each other, approached Pragâpati, holding fuel in their hands, as is the custom for pupils approaching their master.

3They dwelt there as pupils for thirty-two years. Then Pragâpati asked them: 'For what purpose have you both dwelt here?' They replied: 'A saying of yours is being repeated, viz. "the Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires." Now we both have dwelt here because we wish for that Self.' Pragâpati said to them: 'The person that is seen in the eye 1, that is the Self. This is what I have said. This is the immortal, the fearless, this is Brahman.' They asked: 'Sir, he who is perceived in the water, and he who is perceived in a mirror, who is he?' He replied: 'He himself indeed is seen in all these 2.'

EIGHTH KHANDA.

1'Look at your Self in a pan of water, and whatever you do not understand of your Self 1, come and tell me.' They looked in the water-pan. Then Pragâpati said to them: 'What do you see?' They said: 'We both see the self thus altogether, a picture even to the very hairs and nails.' 2. Pragâpati said to them: 'After you have adorned yourselves, have put on your best clothes and cleaned yourselves, look again into the water-pan.

They, after having adorned themselves, having put on their best clothes and cleaned themselves, looked into the water-pan.

Pragâpati said: 'What do you see?'

3They said: 'Just as we are, well adorned, with our best clothes and clean, thus we are both there, Sir, well adorned, with our best clothes and clean.' Pragâpati said: 'That is the Self, this is the immortal, the fearless, this is Brahman.' Then both went away satisfied in their hearts.

4And Pragâpati, looking after them, said: 'They both go away without having perceived and without having known the Self, and whoever of these two 2, whether Devas or Asuras, will follow this doctrine (upanishad), will perish.' Now Virokana, satisfied in his heart, went to the Asuras and preached that doctrine to them, that the self (the body) alone is to be worshipped, that the self (the body) alone is to be served, and that he who worships the self and serves the self, gains both worlds, this and the next.

5Therefore they call even now a man who does not give alms here, who has no faith, and offers no sacrifices, an sura, for this is the doctrine (upanishad) of the Asuras. They deck out the body of the dead with perfumes, flowers, and fine raiment by way of ornament, and think they will thus conquer that world 1.

NINTH KHANDA.

1But Indra, before he had returned to the Devas, saw this difficulty. As this self (the shadow in the water) 2 is well adorned, when the body is well adorned, well dressed, when the body is well dressed, well cleaned, if the body is well cleaned, that self will also be blind, if the body is blind, lame, if the body is lame 3, crippled, if the body is crippled, and will perish in fact as soon as the body perishes. Therefore I see no good in this (doctrine).

2Taking fuel in his hand he came again as a pupil to Pragâpati. Pragâpati said to him: 'Maghavat (Indra), as you went away with Virokana, satisfied in your heart, for what purpose did you come back?' He said: 'Sir, as this self (the shadow) is well adorned, when the body is well adorned, well dressed, when the body is well dressed, well cleaned, if the body is well cleaned, that self will also be blind, if the body is blind, lame, if the body is lame, crippled, if the body is crippled, and will perish in fact as soon as the body perishes. Therefore I see no good in this (doctrine).' 3. 'So it is indeed, Maghavat,' replied Pragâpati; 'but I shall explain him (the true Self) further to you. Live with me another thirty-two years.' He lived with him another thirty-two years, and then Pragâpati said:

TENTH KHANDA.

1'He who moves about happy in dreams, he is the Self, this is the immortal, the fearless, this is Brahman.' Then Indra went away satisfied in his heart. But before he had returned to the Devas, he saw this difficulty. Although it is true that that self is not blind, even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body), 2. Nor struck when it (the body) is struck, nor lamed when it is lamed, yet it is as if they struck him (the self) in dreams, as if they chased him 1.

[paragraph continues] He becomes even conscious, as it were, of pain, and sheds tears. Therefore I see no good in this.

3Taking fuel in his hands, he went again as a pupil to Pragâpati. Pragâpati said to him: 'Maghavat, as you went away satisfied in your heart, for what purpose did you come back?' He said: 'Sir, although it is true that that self is not blind even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body), 4. Nor struck when it (the body) is struck, nor lamed when it is lamed, yet it is as if they struck him (the self) in dreams, as if they chased him. He becomes even conscious, as it were, of pain, and sheds tears. Therefore I see no good in this.' 'So it is indeed, Maghavat,' replied Pragâpati; 'but I shall explain him (the true Self) further to you. Live with me another thirty-two years.' He lived with him another thirty-two years. Then Pragâpati said:

ELEVENTH KHANDA.

1'When a man being asleep, reposing, and at perfect rest 1, sees no dreams, that is the Self, this is the immortal, the fearless, this is Brahman.' Then Indra went away satisfied in his heart. But before he had returned to the Devas, he saw this difficulty. In truth he thus does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this.

2Taking fuel in his hand he went again as a pupil to Pragâpati. Pragâpati said to him: 'Maghavat, as you went away satisfied in your heart, for what purpose did you come back?' He said: 'Sir, in that way he does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this!

3'So it is indeed, Maghavat,' replied Pragâpati; 'but I shall explain him (the true Self) further to you, and nothing more than this 2. Live here other five years.' He lived there other five years. This made in all one hundred and one years, and therefore it is said that Indra Maghavat lived one hundred and one years as a pupil with Pragâpati. Pragâpati said to him:

TWELFTH KHANDA.

1'Maghavat, this body is mortal and always held by death. It is the abode of that Self which is immortal and without body 1. When in the body (by thinking this body is I and I am this body) the Self is held by pleasure and pain. So long as he is in the body, he cannot get free from pleasure and pain. But when he is free of the body (when he knows himself different from the body), then neither pleasure nor pain touches him 2.

2'The wind is without body, the cloud, lightning, and thunder are without body (without hands, feet, &c.) Now as these, arising from this heavenly ether (space), appear in their own form, as soon as they have approached the highest light, 3. 'Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light (the knowledge of Self 3) He (in that state) is the highest person (uttama pûrusha). He moves about there laughing (or eating), playing, and rejoicing (in his mind), be it with women, carriages, or relatives, never minding that body into which he was born 4.

'Like as a horse attached to a cart, so is the spirit 1 (prâna, pragñâtman) attached to this body.

4'Now where the sight has entered into the void (the open space, the black pupil of the eye), there is the person of the eye, the eye itself is the instrument of seeing. He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows, let me say this, he is the Self, the tongue is the instrument of saying. He who knows, let me hear this, he is the Self, the ear is the instrument of hearing.

5'He who knows, let me think this, he is the Self, the mind is his divine eye 2. He, the Self, seeing these pleasures (which to others are hidden like a buried treasure of gold) through his divine eye, i. e. the mind, rejoices.

'The Devas who are in the world of Brahman meditate on that Self (as taught by Pragâpati to Indra, and by Indra to the Devas). Therefore all worlds belong to them, and all desires. He who knows that Self and understands it, obtains all worlds and all desires.' Thus said Pragâpati, yea, thus said Pragâpati.

FOURTEENTH KHANDA.

1He who is called ether 3 (âkâsa) is the revealer of all forms and names. That within which these forms and names are contained is the Brahman, the Immortal, the Self.

I come to the hall of Pragâpati, to the house; I am the glorious among Brahmans, glorious among princes, glorious among men

4I obtained that glory, I am glorious among the glorious. May I never go to the white, toothless, yet devouring, white abode 5; may I never go to it.

FIFTEENTH KHANDA.

1Brahmâ (Hiranyagarbha or Paramesvara) told this to Pragâpati (Kasyapa), Pragâpati to Manu (his son), Manu to mankind. He who has learnt the Veda from a family of teachers, according to the sacred rule, in the leisure time left from the duties to be performed for the Guru, who, after receiving his discharge, has settled in his own house, keeping up the memory of what he has learnt by repeating it regularly in some sacred spot, who has begotten virtuous sons, and concentrated all his senses on the Self, never giving pain to any creature, except at the tîrthas 1 (sacrifices, &c.), he who behaves thus all his life, reaches the world of Brahman, and does not return, yea, he does not return.

TALAVAK RA OR KENA-UPANISHAD.

FIRST KHANDA.

1THE Pupil asks: 'At whose wish does the mind sent forth proceed on its errand? At whose command does the first breath go forth? At whose wish do we utter this speech? What god directs the eye, or the ear?' 2. The Teacher replies: 'It is the ear of the ear, the mind of the mind, the speech of speech, the breath of breath, and the eye of the eye. When freed (from the senses) the wise, on departing from this world, become immortal 1.

3'The eye does not go thither, nor speech, nor mind. We do not know, we do not understand, how any one can teach it.

4'It is different from the known, it is also above the unknown, thus we have heard from those of old, who taught us this 2.

5'That which is not expressed by speech and by which speech is expressed, that alone know as Brahman, not that which people here adore.

6'That which does not think by mind, and by which, they say, mind is thought 1, that alone know as Brahman, not that which people here adore.

7'That which does not see by the eye, and by which one sees (the work of) the eyes, that alone know as Brahman, not that which people here adore.

8'That which does not hear by the ear, and by which the ear is heard, that alone know as Brahman, not that which people here adore.

9'That which does not breathe by breath, and by which breath is drawn, that alone know as Brahman, not that which people here adore.'

SECOND KHANDA.

1The Teacher says: 'If thou thinkest I know it well, then thou knowest surely but little, what is that form of Brahman known, it may be, to thee 2?' 2. The Pupil says: 'I do not think I know it well, nor do I know that I do not know it. He among us who knows this, he knows it, nor does he know that he does not know it 1.

3'He by whom it (Brahman) is not thought, by him it is thought; he by whom it is thought, knows it not. It is not understood by those who understand it, it is understood by those who do not understand it.

4'It is thought to be known (as if) by awakening, and (then) we obtain immortality indeed. By the Self we obtain strength, by knowledge we obtain immortality.

5'If a man know this here, that is the true (end of life); if he does not know this here, then there is great destruction (new births). The wise who have thought on all things (and recognised the Self in them) become immortal, when they have departed from this world.'

THIRD KHANDA 2.

1Brahman obtained the victory for the Devas. The Devas became elated by the victory of Brahman, and they thought, this victory is ours only, this greatness is ours only.

2Brahman perceived this and appeared to them. But they did not know it, and said: 'What sprite (yaksha or yakshya) is this?' 3. They said to Agni (fire): 'O Gâtavedas, find out what sprite this is.' 'Yes,' he said.

4He ran toward it, and Brahman said to him: 'Who are you?' He replied: 'I am Agni, I am Gâtavedas.' 5. Brahman said: 'What power is in you?' Agni replied: 'I could burn all whatever there is on earth.' 6. Brahman put a straw before him, saying: 'Burn this.' He went towards it with all his might, but he could not burn it. Then he returned thence and said: 'I could not find out what sprite this is.' 7. Then they said to Vâyu (air): 'O Vâyu, find out what sprite this is.' 'Yes,' he said.

8He ran toward it, and Brahman said to him: 'Who are you?' He replied: 'I am Vâyu, I am Mâtarisvan.' 9. Brahman said: 'What power is in you?' Vâyu replied: 'I could take up all whatever there is on earth.' 10. Brahman put a straw before him, saying: 'Take it up.' He went towards it with all his might, but he could not take it up. Then he returned thence and said: 'I could not find out what sprite this is.' 11. Then they said to Indra: 'O Maghavan, find out what sprite this is.' He went towards it, but it disappeared from before him.

12Then in the same space (ether) he came towards a woman, highly adorned: it was Umâ, the daughter of Himavat 1. He said to her: 'Who is that sprite?'

FOURTH KHANDA.

1She replied: 'It is Brahman. It is through the victory of Brahman that you have thus become great.' After that he knew that it was Brahman.

2Therefore these Devas, viz. Agni, Vâyu, and Indra, are, as it were, above the other gods, for they touched it (the Brahman) nearest 2.

3And therefore Indra is, as it were, above the other gods, for he touched it nearest, he first knew it.

4This is the teaching of Brahman, with regard to the gods (mythological): It is that which now flashes forth in the lightning, and now vanishes again.

5And this is the teaching of Brahman, with regard to the body (psychological): It is that which seems to move as mind, and by it imagination remembers again and again 1.

6That Brahman is called Tadvana 2, by the name of Tadvana it is to be meditated on. All beings have a desire for him who knows this.

7The Teacher: 'As you have asked me to tell you the Upanishad, the Upanishad has now been told you. We have told you the Brâhmî Upanishad.

8'The feet on which that Upanishad stands are penance, restraint, sacrifice; the Vedas are all its limbs 1, the True is its abode.

9'He who knows this Upanishad, and has shaken off all evil, stands in the endless, unconquerable 2 world of heaven, yea, in the world of heaven.'

AITAREYA- RANYAKA.

FIRST RANYAKA.

FIRST ADHY YA.

FIRST KHANDA.

1Now follows the Mahâvrata ceremony.

2After having killed Vritra, Indra became great. When he became great, then there was the Mahâvrata (the great work). This is why the Mahâvrata ceremony is called Mahâvrata.

3Some people say: 'Let the priest make two (recitations with the offering of the) âgya (ghee) on that day,' but the right thing is one 1.

4He who desires prosperity should use the hymn, pra vo devâyâgnaye (Rv. III, 13, 1).

5He who desires increase should use the hymn, viso viso atithim (Rv. VIII, 74, 1).

6The people (visah) indeed are increase 1, and therefore he (the sacrificer) becomes increased.

7But (some say), there is the word atithim (in that hymn, which means a guest or stranger, asking for food). Let him not therefore take that hymn. Verily, the atithi (stranger) is able 2 to go begging.

8'No,' he said, 'let him take that hymn.

9'For he who follows the good road and obtains distinction, he is an atithi (guest) 3.

10'They do not consider him who is not so, worthy to be (called) an atithi (guest).

11'Therefore let him by all means take that hymn.' 12. If he takes that hymn, let him place the (second) tristich, âganma vritrahantamam, 'we came near to the victorious,' first.

13For people worship the whole year (performing the Gavâmayana sacrifice) wishing for this day (the last but one)--they do come near.

14The (next following) three tristichs begin with an Anushtubh 4. Now Brahman is Gâyatrî, speech is Anushtubh. He thus joins speech with Brahman.

15He who desires glory should use the hymn, abodhy agnih samidhâ ganânâm (Rv. V, 1, 1).

16He who desires offspring and cattle should use the hymn, hotâganishta ketanah (Rv. II, 5, 1).

SECOND KHANDA.

1He who desires proper food 1 should use the hymn, agnim naro dîdhitibhih (Rv. VII, 1, 1) 2.

2Verily, Agni (fire) is the eater of food.

In the other (recitations accompanying the) offerings of âgya (where Agni is likewise mentioned) the worshippers come more slowly near to Agni (because the name of Agni does not stand at the beginning of the hymn). But here a worshipper obtains proper food at once, he strikes down evil at once.

3Through the words (occurring in the second foot of the first verse), hastakyuti ganayanta, 'they caused the birth of Agni by moving their arms,' the hymn becomes endowed with (the word) birth. Verily, the sacrificer is born from this day of the sacrifice, and therefore the hymn is endowed with (the word) birth.

4There are four metrical feet (in the Trishtubh verses of this hymn). Verily, cattle have four feet, therefore they serve for the gaining of cattle.

5There are three metrical feet (in the Virâg, verses of this hymn). Verily, three are these three-fold worlds. Therefore they serve for the conquest of the worlds.

6These (the Trishtubh and Virâg verses of the hymn) form two metres, which form a support (pratishthâ). Verily, man is supported by two (feet), cattle by four feet. Therefore this hymn places the sacrificer who stands on two feet among cattle which stand on four.

7By saying them straight on there are twenty-five verses in this hymn. Man also consists of twenty-five. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk (âtman) the twenty-fifth. He adorns that trunk, the twenty-fifth, by this hymn.

8And then this day (of the sacrifice) consists of twenty-five, and the Stoma hymn of that day consists of twenty-five 1 (verses); it becomes the same through the same. Therefore these two, the day and the hymn, are twenty-five 2.

9These twenty-five verses, by repeating the first thrice and the last thrice, become thirty less one. This is a Virâg, verse (consisting of thirty syllables), too small by one. Into the small (heart) the vital spirits are placed, into the small stomach food is placed 3, therefore this Virâg, small by one, serves for the obtainment of those desires.

10He who knows this, obtains those desires.

11The verses (contained in the hymn agnim naro dîdhitibhih) become the Brihatî 4 metre and the Virâg metre, (they become) the perfection which belongs to that day (the mahâvrata). Then they also become Anushtubh 1, for the offerings of âgya (ghee) dwell in Anushtubhs 2.

THIRD KHANDA 3.

1Some say: 'Let him take a Gâyatrî hymn for the Pra-uga. Verily, Gâyatrî is brightness and glory of countenance, and thus the sacrificer becomes bright and glorious.' 2. Others say: 'Let him take a Ushnih hymn for the Pra-uga. Verily, Ushnih is life, and thus the sacrificer has a long life.' Others say: 'Let him take an Anushtubh hymn for the Pra-uga. Verily, Anushtubh is valour, and it serves for obtaining valour.' Others say: 'Let him take a Brihatî hymn for the Pra-uga. Verily, Brihatî is fortune, and thus the sacrificer becomes fortunate.' Others say: 'Let him take a Paṅkti hymn for the Pra-uga. Verily, Paṅkti is food, and thus the sacrificer becomes rich in food.' Others say: 'Let him take a Trishtubh hymn for the Pra-uga. Verily, Trishtubh is strength, and thus the sacrificer becomes strong.' Others say: 'Let him take a Gagatî hymn for the Pra-uga. Verily, cattle is Gagatî-like, and thus the sacrificer becomes rich in cattle.' But we say: 'Let him take a Gâyatrî hymn only. Verily, Gâyatrî is Brahman, and that day (the mahâvrata) is (for the attainment of) Brahman. Thus he obtains Brahman by means of Brahman.

4'And it must be a Gâyatrî hymn by Madhukkhandas, 5. 'For Madhukkhandas is called Madhukkhandas, because he wishes (khandati) for honey (madhu) for the Rishis.

6'Now food verily is honey, all is honey, all desires are honey, and thus if he recites the hymn of Madhukkhandas, it serves for the attainment of all desires.

7'He who knows this, obtains all desires.' This (Gâyatrî pra-uga), according to the one-day (ekâha) ceremonial 1, is perfect in form 2. On that day (the mahâvrata) much is done now and then which has to be hidden 1, and has to be atoned for y recitation of hymns). Atonement (sânti) is rest, the one-day sacrifice. Therefore at the end of the year (on the last day but one of the sacrifice that lasts a whole year) the sacrificers rest on this atonement as their rest.

8He who knows this rests firm, and they also for whom a Hotri priest who knows this, recites this hymn.

FOURTH KHANDA 2.

1Rv. I, 2, 1-3. Vâyav â yâhi darsateme somâ aram kritâh, 'Approach, O Vâyu, conspicuous, these Somas have been made ready.' Because the word ready occurs in these verses, therefore is this day (of the sacrifice) ready (and auspicious) for the sacrificer and for the gods.

2Yes, this day is ready (and auspicious) to him who knows this, or for whom a Hotri priest who knows this, recites.

3Rv. I, 2, 4-6. Indravâyû ime sutâ, â yâtam upa nishkritam, 'Indra and Vâyu, these Somas are prepared, come hither towards what has been prepared.' By nishkrita, prepared, he means what has been well prepared (samskrita).

4Indra and Vâyu go to what has been prepared by him who knows this, or for whom a Hotri priest who knows this, recites.

5Rv. I, 2, 7. Mitram huve pûtadaksham, dhiyam ghritâkîm sâdhantâ, 'I call Mitra of holy strength; (he and Varuna) they fulfil the prayer accompanied with clarified butter.' Verily, speech is the prayer accompanied with clarified butter.

6Speech is given to him who knows this, or for whom a Hotri priest who knows this, recites.

7Rv. I, 3, 1. Asvinâ yagvarîr ishah, 'O Asvinau, (eat) the sacrificial offerings.' Verily, the sacrificial offerings are food, and this serves for the acquirement of food.

8Rv. I, 3, 3. yâtam rudravartanî, 'Come hither, ye Rudravartanî.' 9. The Asvinau go to the sacrifice of him who knows this, or for whom a Hotri priest who knows this, recites.

10Rv. I, 3, 4-6. Indrâ yâhi kitrabhâno, indrâ yâhi dhiyeshitah, indrâ yâhi tûtugâna, 'Come hither, Indra, of bright splendour, Come hither, Indra, called by prayer, Come hither, Indra, quickly!' Thus he recites, Come hither, come hither!

11Indra comes to the sacrifice of him who knows this, or for whom a Hotri priest who knows this, recites.

12Rv. I, 3, 7. Omâsas karshanîdhrito visve devâsa â gata, 'Visve Devas, protectors, supporters of men, come hither!' 13. Verily, the Visve Devas come to the call of him who knows this, or for whom a Hotri priest who knows this, recites.

14Rv. I, 3, 7. Dâsvâmso dâsushah sutam, 'Come ye givers to the libation of the giver!' By dâsushah he means dadushah, i. e. to the libation of every one that gives.

15The gods fulfil his wish, with whatever wish he recites this verse, 16. (The wish of him) who knows this, or for whom a Hotri priest who knows this, recites.

17Rv. I, 3, 10. Pâvakâ nah sarasvatî yagñam vashtu dhiyâvasuh, 'May the holy Sarasvatî accept our sacrifice, rich in prayer!' Speech is meant by 'rich in prayer.' 18. Speech is given to him who knows this, or for whom a Hotri priest who knows this, recites.

19And when he says, 'May she accept our sacrifice!' what he means is, 'May she carry off our sacrifice!' 20. If these verses are recited straight on, they are twenty-one. Man also consists of twenty-one. There are ten fingers on his hands, ten toes on his feet, and the trunk the twenty-first. He adorns that trunk, the twenty-first, by this hymn 1.

21By repeating the first and the last verses thrice, they become twenty-five. The trunk is the twenty-fifth, and Pragâpati is the twenty-fifth. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk the twenty-fifth. He adorns that trunk, the twenty-fifth, by this hymn'.

Now this day consists of twenty-five, and the Stoma hymn of that day consists of twenty-five: it becomes the same through the same. Therefore these two, the day and the hymn, are twenty-five, yea, twenty-five.

SECOND ADHY YA.

FIRST KHANDA 1.

1The two trikas, Rv. VIII, 68, 1-3, â tvâ ratham yathotaye, and Rv. VIII, 2, 1-3, idam vaso sutam andhah, form the first (pratipad) and the second (anukara) of the Marutvatîya hymn.

2Both, as belonging to the one-day ceremonial 2, are perfect in form. On that day much is done now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hotri priest who knows this, recites this hymn 3.

3In the second verse of (the Pragâtha 4), indra nedîya ed ihi, pra sû tirâ sakîbhir ye ta ukthinah (Rv. VIII, 53, 5, 6), there occurs the word ukthinah, reciters of hymns 5. Verily, this day (the mahâvrata) is an uktha (hymn), and as endowed with an uktha, the form of this day is perfect.

4In the first verse (of another Pragâtha) the word vîra, strong, occurs (Rv. I, 40, 3), and as endowed with the word vîra, strong, the form of this day is perfect.

5In the second verse (of another Pragâtha) the word suvîryam, strength, occurs (Rv. I. 40, 1), and as endowed with the word suvîrya, strength, the form of this day is perfect.

6In the first verse (of another Pragâtha) the word ukthyam, to be hymned, occurs (Rv. I, 40, 5). Verily, this day is an uktha, and as endowed with an uktha, the form of this day is perfect.

7In the (Dhayyâ) verse agnir netâ (Rv. III, 2 0, 4) the word vritrahâ, killer of Vritra, occurs. The killing of Vritra is a form (character) of Indra, this day (the mahâvrata) belongs to Indra, and this is the (perfect) form of that day.

8In the (Dhayyâ) verse tvam soma kratubhih sukratur bhûh (Rv. I, 91, 2) the word vrishâ 1, powerful, occurs. Powerful is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day.

9In the (Dhayyâ) verse pinvanty apah (Rv. I, 64, 6) the word vâginam, endowed with food, occurs. Endowed with food is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day.

10In the same verse the word stanayantam, thundering, occurs. Endowed with thundering is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day.

11In (the Pragâtha) pra va indrâya brihate (Rv. VIII, 89, 3) (the word brihat occurs). Verily, brihat is mahat (great), and as endowed with mahat, great, the form of this day (mahâvrata) is perfect.

12In (the Pragâtha) brihad indrâya gâyata (Rv. VIII, 89, 1)

[paragraph continues] (the word brihat occurs). Verily, brihat is mahat (great), and as endowed with mahat, the form of this day is perfect.

13In (the Pragâtha) nakih sudâso ratham pary âsa na rîramad (Rv. VII, 32, 10) the words paryâsa (he moved round) and na rîramad (he did not enjoy) occur, and as endowed with the words paryasta and rânti the form of this day is perfect 1.

He recites all (these) Pragâthas, in order to obtain all the days (of the sacrifice), all the Ukthas 2, all the Prishthas 3, all the Sastras 4, all the Pra-ugas 5, and all the Savanas (libations).

SECOND KHANDA 6.

1He recites the hymn, asat su me garitah sâbhivegah (Rv. X, 27, 1), (and in. it the word) satyadhvritam, the destroyer of truth. Verily, that day is truth, and as endowed with the word satya, truth, the form of this day is perfect 1.

2That hymn is composed by Vasukra. Verily, Vasukra is Brahman, and that day is Brahman. Thus he obtains Brahman by means of Brahman 2.

3Here they say: 'Why then is that Marutvatîya, hymn completed by the hymn of Vasukra?' Surely because no other Rishi but Vasukra brought out a Marutvatîya hymn, or divided it properly 3. Therefore that Marutvatîya hymn is completed by the hymn of Vasukra.

4That hymn, asat su me, is not definitely addressed to any deity, and is therefore supposed to be addressed to Pragâpati. Verily, Pragâpati is indefinite, and therefore the hymn serves to win Pragâpati.

5Once in the hymn (Rv. X, 27, 22) he defines Indra (indrâya sunvat); therefore it does not fall off from its form, as connected with Indra.

6He recites the hymn (Rv. VI, 17, 1) pibâ somam abhi yam ugra tardah.

7In the verse ûrvam gavyam mahi grinâna indra the word mahi, great, occurs. Endowed with the word mahat, the form of this day is perfect.

8That hymn is composed by Bharadvâga, and Bharadvâga was he who knew most, who lived longest, and performed the greatest austerities among the Rishis, and by this hymn he drove away evil. Therefore if he recites the hymn of Bharadvâga, then, after having driven away evil, he becomes learned, long-lived, and full of austerities.

9He recites the hymn kayâ subhâ savayasah sanîlâh (Rv. I, 165, 1).

10In the verse â sâsate prati haryanty ukthâ (Rv. I, 165, 4) the word uktha occurs. Verily, that day (the mahâvrata) is uktha (hymn). Endowed with the word uktha, the form of this day becomes perfect.

11That hymn is called Kayâsubhîya 1. Verily, that hymn, which is called Kayâsubhîya, is mutual understanding and it is lasting. By means of it Indra, Agastya, and the Maruts came to a mutual understanding. Therefore, if he recites the Kayâsubhîya hymn, it serves for mutual understanding.

12The same hymn is also long life. Therefore, if the sacrificer is dear to the Hotri, let him recite the Kayâsubhîya hymn for him.

13He recites the hymn marutvân indra vrishabo ranâya (Rv. III, 47, 1).

14In it the words indra vrishabha (powerful) occur. Verily, powerful is a form of Indra 2, this day belongs to Indra, and this is the perfect form of that day.

15That hymn is composed by Visvâmitra. Verily, Visvâmitra was the friend (mitra) of all (visva).

16Everybody is the friend of him who knows this, and for whom a Hotri priest who knows this, recites this hymn.

17The next hymn, ganishthâ ugrah sahase turâya (Rv. I, 73, 1), forms a Nividdhâna 3, and, according to the one-day (ekâha) ceremonial, is perfect in form. On that day much is done now and then which has to be hidden, and has to be atoned for (by recitation of hymns). Atonement is rest, the one-day sacrifice. Therefore at the end of the year (on the last day but one of the sacrifice that lasts a whole year) the sacrificers rest on this atonement as their rest.

He who knows this rests firm, and they also for whom a Hotri priest who knows this, recites this hymn 1.

18These, if recited straight on, are ninety-seven verses 2. The ninety are three Virâg, each consisting of thirty, and then the seven verses which are over. Whatever is the praise of the seven, is the praise of ninety also.

19By repeating the first and last verses three times each, they become one hundred and one verses.

20There are five fingers, of four joints each, two pits (in the elbow and the arm), the arm, the eye, the shoulder-blade; this makes twenty-five. The other three parts have likewise twenty-five each 1. That makes a hundred, and the trunk is the one hundred and first.

21Hundred is life, health, strength, brightness. The sacrificer as the one hundred and first rests in life, health, strength, and brightness.

22These verses become Trishtubh 2, for the noonday-libation consists of Trishtubh verses.

THIRD KHANDA 3.

1They say: 'What is the meaning of preṅkha, swing?' Verily, he is the swing, who blows (the wind). He indeed goes forward (pra + iṅkhate) in these worlds, and that is why the swing is called preṅkha.

2Some say, that there should be one plank, because the wind blows in one way, and it should be like the wind.

3That is not to be regarded.

4Some say, there should be three planks, because there are these three threefold worlds, and it should be like them.

5That is not to be regarded.

6Let there be two, for these two worlds (the earth and heaven) are seen as if most real, while the ether (space) between the two is the sky (antariksha). Therefore let there be two planks.

7Let them be made of Udumbara wood. Verily, the Udumbara tree is sap and eatable food, and thus it serves to obtain sap and eatable food.

8Let them be elevated in the middle (between the earth and the cross-beam). Food, if placed in the middle, delights man, and thus he places the sacrificer in the middle of eatable food.

9There are two kinds of rope, twisted towards the right and twisted towards the left. The right ropes serve for some animals, the left ropes for others. If there are both kinds of rope, they serve for the attainment of both kinds of cattle.

10Let them be made of Darbha (Kusa grass), for among plants Darbha is free from evil, therefore they should be made of Darbha grass.

FOURTH KHANDA.

1Some say: 'Let the swing be one ell (aratni) above the ground, for by that measure verily the Svarga worlds are measured.' That is not to be regarded.

2Others say: 'Let it be one span (prâdesa), for by that measure verily the vital airs were measured.' That is not to be regarded 1.

3Let it be one fist (mushti), for by that measure verily all eatable food is made, and by that measure all eatable food is taken; therefore let it be one fist above the ground.

4They say: 'Let him mount the swing from east to west, like he who shines; for the sun mounts these worlds from east to west.' That is not to be regarded.

5Others say: 'Let him mount the swing sideways, for people mount a horse sideways 1, thinking that thus they will obtain all desires.' That is not to be regarded.

6They say: 'Let him mount the swing 2 from behind, for people mount a ship from behind, and this swing is a ship in which to go to heaven.' Therefore let him mount it from behind.

7Let him touch the swing with his chin (khubuka). The parrot (suka) thus mounts a tree, and he is of all birds the one who eats most food. Therefore let him touch it with his chin.

8Let him mount the swing with his arms 3. The hawk swoops thus on birds and on trees, and he is of all birds the strongest. Therefore let him mount with his arms.

9Let him not withdraw one foot (the right or left) from the earth, for fear that he may lose his hold.

10The Hotri mounts the swing, the Udgâtri the seat made of Udumbara wood. The swing is masculine, the seat feminine, and they form a union. Thus he makes a union at the beginning of the uktha in order to get offspring.

He who knows this, gets offspring and cattle.

12Next the swing is food, the seat fortune. Thus he mounts and obtains food and fortune.

13The Hotrakas (the Prasâstri, Brâhmanâkkhamsin, Potri, Neshtri, Agnâdhra, and Akkhâvâka) together with the Brahman sit down on cushions made of grass, reeds, leaves, &c.

14Plants and trees, after they have grown up, bear fruit. Thus if the priests mount on that day altogether (on their seats), they mount on solid and fluid as their proper food. Therefore this serves for the attainment of solid as proper food 1.

15Some say: 'Let him descend after saying vashat 2. 'That is not to be regarded. For, verily, that respect is not shown which is shown to one who does not see it 3.

16Others say: 'Let him descend after he has taken the food in his hand.' That is not to be regarded. For, verily, that respect is not shown which is shown to one after he has approached quite close.

17Let him descend after he has seen the food. For, verily, that is real respect which is shown to one when he sees it. Only after having actually seen the food (that is brought to the sacrifice), let him descend from the swing.

18Let him descend turning towards the east, for in the east the seed of the gods springs up 1. Therefore let him rise turning towards the east, yea, turning towards the east.

THIRD ADHY YA.

FIRST KHANDA.

1Let him begin this day 2 with singing 'Him,' thus they say.

2Verily, the sound Him is Brahman, that day also is Brahman. He who knows this, obtains Brahman even by Brahman.

3As he begins with the sound Him, surely that masculine sound of Him and the feminine Rik (the verse) make a couple. Thus he makes a couple at the beginning of the hymn in order to get offspring 3. He who knows this, gets cattle and offspring.

4Or, as he begins with the sound Him, surely like a wooden spade, so the sound Him serves to dig up Brahman (the sap of the Veda). And as a man wishes to dig up any, even the hardest soil, with a spade, thus he digs up Brahman.

5He who knows this digs up, by means of the sound Him, everything he may desire.

6If he begins with the sound Him, that sound is the holding apart of divine and human speech.

Therefore, he who begins, after having uttered the sound Him, holds apart divine and human speech 1.

SECOND KHANDA.

1And here they ask: 'What is the beginning of this day?' Let him say: 'Mind and speech 2.' 2. All desires dwell in the one (mind), the other yields all desires.

3All desires dwell in the mind, for with the mind he conceives all desires.

4All desires come to him who knows this.

5Speech yields all desires, for with speech he declares all his desires.

6Speech yields all desires to him who knows this.

7Here they say: 'Let him not begin this day with a Rik, a Yagus, or a Sâman verse (divine speech), for it is said, he should not start with a Rik, a Yagus, or a Sâman 3.' 8. Therefore, let him say these Vyâhritis (sacred interjections) first.

9These interjections Bhûs, Bhuvas, Svar are the three Vedas, Bhûs the Rig-veda, Bhuvas the Yagur-veda, Svar the Sâma-veda. Therefore (by intercalating these) he does not begin simply with a Rik, Yagus, or Sâman verse, he does not start with a Rik, Yagus, or Sâman verse.

THIRD KHANDA.

1He begins with tad, this, (the first word of the first hymn, tad id âsa). Verily 'this, this' is food, and thus he obtains food.

2Pragâpati indeed uttered this as the first word, consisting of one or two syllables, viz. tata and tâta (or tat) 1. And thus does a child, as soon as he begins to speak, utter the word, consisting of one or two syllables, viz. tata and tâta (or tat). With this very word, consisting of tat or tatta, he begins.

3This has been said by a Rishi (Rv. X, 71, 1) 2:-- 4. 'O Brihaspati, the first point of speech;'--for this is the first and highest point of speech.

5'That which you have uttered, making it a name;'--for names are made by speech.

6'That (name) which was the best and without a flaw;'--for this is the best and without a flaw.

7'That which was hidden by their love, is made manifest;'--for this was hidden in the body, viz. those deities (which enter the body, Agni as voice, entering the mouth, &c.); and that was manifest among the gods in heaven. This is what was intended by the verse.

FOURTH KHANDA 1.

1He begins with: 'That indeed was the oldest in the worlds 2;'--for that (the Brahman) is verily the oldest in the worlds.

2'Whence was born the fierce one, endowed with brilliant force;'--for from it was born the fierce one, who is endowed with brilliant force.

3'When born he at once destroys the enemies;'--for he at once when born struck down the evil one.

4'He after whom all friends rejoice;'--verily all friends are the creatures, and they rejoice after him, saying, 'He has risen, he has risen 3.' 5. 'Growing by strength, the almighty 4;'--for he (the sun) does grow by strength, the almighty.

6'He, as enemy, causes fear to the slave;'--for everything is afraid of him.

7'Taking the breathing and the not-breathing;'--this means the living and the lifeless.

8'Whatever has been offered at feasts came to thee;'--this means everything is in thy power.

9'All turn their thought also on thee 5;'--this means all these beings, all minds, all thoughts also turn to thee.

10'When these two become three protectors;'--i. e. when these two united beget offspring.

11He who knows this, gets offspring and cattle.

12'Join what is sweeter than sweet (offspring) with the sweet (the parents);'--for the couple (father and mother) is sweet, the offspring is sweet, and he thus joins the offspring with the couple.

13'And this (the son, when married) being very sweet, conquered through the sweet;'--i. e. the couple is sweet, the offspring is sweet, and thus through the couple he conquers offspring 1.

14This is declared by a Rishi 2: 'Because he (Pragâpati) raised his body (the hymn tad id âsa or the Veda in general) in the body (of the sacrificer)' (therefore that Nishkevalya hymn is praised);--i. e. this body, consisting of the Veda, in that corporeal form (of the sacrificer).

15'Then let this body indeed be the medicine of that body;'--i. e. this body, consisting of the Veda, of that corporeal form (of the sacrificer).

16Of this (the first foot of Rv. X, 120, 1) the eight syllables are Gâyatrî, the eleven syllables are Trishtubh, the twelve syllables are Gagatî, the ten syllables are Virâg. The Virâg, consisting of ten syllables, rests in these three metres 3.

17The word purusha, consisting of three syllables, that indeed goes into the Virâg 4.

18Verily, these are all metres, these (Gâyatrî, Trishtubh, Gagatî) having the Virâg as the fourth. In this manner this day is complete in all metres to him who knows this.

FIFTH KHANDA.

1He extends these (verses) by (interpolating) the sound 1. Verily, the sound is purusha, man. Therefore every man when he speaks, sounds loud, as it were.

2At the end of each foot of the first verse of the hymn tad id âsa, he inserts one foot of the second verse of hymn Rv. VIII, 69, nadam va odatînâm, &c. Thus the verse is to be recited as follows:

Tad id âsa bhuvaneshu gyeshtham pu nadam va odatînâm, Yato gagña ugras tveshanrimno ru nadam yoyuvatînâm, Sadyo gagñâno ni rinâti satrûn patim vo aghnyânâm, Anu yam visve madanti ûmâh sho dhenûnâm ishudhyasi.

In nadam va odatînâm (Rv. VIII, 69, 2), odati 1 are the waters in heaven, for they water all this; and they are the waters in the mouth, for they water all good food.

3In nadam yoyuvatînâm (Rv. VIII, 69, 2), yoyuvatî are the waters in the sky, for they seem to inundate; and they are the waters of perspiration, for they seem to run continually.

4In patim vo aghnyânâm (Rv. VIII, 69, 2), aghnyâ are the waters which spring from the smoke of fire, and they are the waters which spring from the organ.

5In dhenûnâm ishudhyasi (Rv. VIII, 69, 2), the dhenu (cows) are the waters, for they delight all this; and ishudhyasi means, thou art food.

6He extends a Trishtubh and an Anushtubh 2. Trishtubh is the man, Anushtubh the wife, and they make a couple. Therefore does a man, after having found a wife, consider himself a more perfect man.

7These verses, by repeating the first three times, become twenty-five. The trunk is the twenty-fifth, and Pragâpati is the twenty-fifth 3. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk the twenty-fifth. He adorns that trunk as the twenty-fifth. Now this day consists of twenty-five, and the Stoma hymn of that day consists of twenty-five: it becomes the same through the same. Therefore the two, the day and the hymn, are twenty-five 1.

SEVENTH KHANDA.

1He begins with the hymn, Tad id âsa, bhuvaneshu gyeshtham (Rv. X, 120). Verily, gyeshtha, the oldest, is mahat, great. Endowed with mahat the form of this day is perfect.

2Then follows the hymn, Tâm su te kîrtim maghavan mahitvâ (Rv. X, 54), with the auspicious word mahitvâ.

3Then follows the hymn, Bhûya id vavridhe vîryâya (Rv. VI, 30), with the auspicious word vîrya.

4Then follows the hymn, Nrinâm u tvâ nritamam gobhir ukthaih (Rv. I, 51, 4), with the auspicious word uktha.

5He extends the first two pâdas, which are too small, by one syllable (Rv. X, 120, 1 a, and Rv. VIII, 69, 2 a) 2. Into the small heart the vital spirits are placed, into the small stomach food is placed. It serves for the attainment of these desires. He who knows this, obtains these desires.

6The two feet, each consisting of ten syllables (Rv. X, 120, 1 a, b), serve for the gaining of both kinds of food 1, of what has feet (animal food), and what has no feet (vegetable food).

7They come to be of eighteen syllables each 2. Of those which are ten, nine are the prânas (openings of the body) 3, the tenth is the (vital) self. This is the perfection of the (vital) self; Eight syllables remain in each. He who knows them, obtains whatever he desires.

EIGHTH KHANDA.

1He extends (these verses) by (interpolating) the sound 4. Verily, breath (prâna) is sound. Therefore every breath when it sounds, sounds loud, as it were.

2The verse (VIII, 69, 2) nadam va odatînâm, &c., is by its syllables an Ushnih 5, by its feet an Anushtubh 6. Ushnih is life, Anushtubh, speech. He thus places life and speech in him (the sacrificer.)

3By repeating the first verse three times, they become twenty-five. The trunk is the twenty-fifth, and Pragâpati is the twenty-fifth. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk the twenty-fifth. He adorns that trunk as the twenty-fifth. Now this day consists of twenty-five, and the Stoma hymn of that day consists of twenty-five: it becomes the same through the same. Therefore the two, the day and the hymn, are twenty-five. This is the twenty-fifth with regard to the body.

4Next, with regard to the deities: The eye, the ear, the mind, speech, and breath, these five deities (powers) have entered into that person (purusha), and that person entered into the five deities. He is wholly pervaded there with his limbs to the very hairs and nails. Therefore all beings to the very insects are born as pervaded (by the deities or senses) 1.

5This has been declared by a Rishi (Rv. X, 4, 8):-- 6. 'A thousandfold are these fifteen hymns;'--for five arise from ten 2.

7'As large as heaven and earth, so large is it;'--verily, the self (gîvâtman) is as large as heaven and earth.

8'A thousandfold are the thousand powers 3;'-- by saying this the poet pleases the hymns (the senses), and magnifies them.

9'As far as Brahman reaches, so far reaches speech;'--wherever there is Brahman, there is a word; and wherever there is a word, there is Brahman, this was intended.

10The first of the hymns among all those hymns has nine verses. Verily, there are nine prânas (openings), and it serves for their benefit.

11Then follows a hymn of six verses. Verily, the seasons are six, and it serves to obtain them.

12Then follows a hymn of five verses. Verily' the Paṅkti consists of five feet. Verily, Paṅkti is food, and it serves for the gaining of proper food.

13Then follows a tristich. Three are these threefold worlds, and it serves to conquer them.

14These verses become Brihatîs 1, that metre being immortal, leading to the world of the Devas. That body of verses is the trunk (of the bird represented by the whole sastra), and thus it is. He who knows this comes by this way (by making the verses the trunk of the bird) near to the immortal Self, yea, to the immortal Self 2.

FOURTH ADHY YA.

FIRST KHANDA.

1Next comes the Sûdadohas 1 verse. Sûdadohas is breath, and thereby he joins all joints with breath.

2Next follow the neck verses. They recite them as Ushnih, according to their metre 2.

3Next comes (again) the Sûdadohas verse. Sûdadohas is breath, and thereby he joins all joints with breath.

4Next follows the head. That is in Gâyatrî verses. The Gâyatrî is the beginning of all metres 3; the head the first of all members. It is in Arkavat verses (Rv. I, 7, 1-9) 4. Arka is Agni. They are nine verses. The head consists of nine pieces. He recites the tenth verse, and that is the skin and the hairs on the head. It serves for reciting one verse more than (the nine verses contained in) the Stoma 5.

[paragraph continues] These form the Trivrit Stoma and the Gâyatrî metre, and whatever there exists, all this is produced after the production of this Stoma and this metre. Therefore the recitation of these head-hymns serves for production.

5He who knows this, gets offspring and cattle.

6Next comes the Sûdadohas verse. Verily, Sûdadohas is breath, and thereby he joins all joints with breath.

7Next follow the vertebrae 1 (of the bird). These verses are Virâg (shining). Therefore man says to man, 'Thou shinest above us;' or to a stiff and proud man, 'Thou carriest thy neck stiff.' Or because the (vertebrae of the neck) run close together, they are taken to be the best food. For Virâg, is food, and food is strength.

8Next comes the Sûdadohas verse. Sûdadohas is breath, and thereby he joins all joints with breath.

SECOND KHANDA.

1Next follows the right wing. It is this world (the earth), it is this Agni, it is speech, it is the Rathantara 1, it is Vasishtha, it is a hundred 2. These are the six powers (of the right wing) 3. The Sampâta hymn (Rv. IV, 20) serves indeed for obtaining desires and for firmness. The Paṅkti verse (Rv. I, 80, 1) serves for proper food.

2Next comes the Sûdadohas verse. Sûdadohas is breath, thereby he joins all joints with breath.

3Next follows the left wing. It is that world (heaven), it is that sun, it is mind, it is the Brihat, it a, it is a hundred 1. These are the six powers (of the left wing). The Sampâta hymn (Rv. IV, 23) serves indeed for obtaining desires and for firmness. The Paṅkti verse (Rv. I, 81, 1) serves for proper food.

4These two (the right and the left wings) are deficient and excessive 2. The Brihat (the left wing) is man, the Rathantara (the right wing) is woman. The excess belongs to the man, the deficiency to the woman. Therefore they are deficient and excessive.

5Now the left wing of a bird is verily by one feather better, therefore the left wing is larger by one verse.

6Next comes the Sûdadohas verse. Sûdadohas is breath, and thereby he joins all joints with breath.

7Next follows the tail. They are twenty-one Dvipadâ verses 1. For there are twenty-one backward feathers in a bird.

8Then the Ekavimsa is the support of all Stomas, and the tail the support of all birds 2.

9He recites a twenty-second verse. This is made the form of two supports. Therefore all birds support themselves on their tail, and having supported themselves on their tail, they fly up. For the tail is a support.

10He (the bird and the hymn) is supported by two decades which are Virâg. The man (the sacrificer) is supported by the two Dvipadâs, the twenty first and twenty-second. That which forms the bird serves for the attainment of all desires; that which forms the man, serves for his happiness, glory, proper food, and honour.

11Next comes a Sûdadohas verse, then a Dhayyâ, then a Sûdadohas verse. The Sûdadohas is a man, the Dhayyâ a woman, therefore he recites the Dhayyâ as embraced on both sides by the Sûdadohas. Therefore does the seed of both, when it is effused, obtain oneness, and this with regard to the woman only. Hence birth takes place in and from the woman. Therefore he recites that Dhayyâ in that place 1.

THIRD KHANDA.

1He recites the eighty tristichs of Gâyatrîs 2. Verily, the eighty Gâyatrî tristichs are this world (earth). Whatever there is in this world of glory, greatness, wives, food, and honour, may I obtain it, may I win it, may it be mine.

2Next comes the Sûdadohas verse. Sûdadohas verily is breath. He joins this world with breath.

3He recites the eighty tristichs of Brihatîs. Verily, the eighty Brihatî tristichs are the world of the sky. Whatever there is in the world of the sky of glory, greatness, wives, food, and honour, may I obtain it, may I win it, may it be mine.

4Next comes the Sûdadohas verse. Sûdadohas verily is breath. He joins the world of the sky with breath.

5He recites the eighty tristichs of Ushnih. Verily, the eighty Ushnih tristichs are that world, the heaven. Whatever there is in that world of glory, greatness, wives, food, and honour, also the divine being of the Devas (Brahman), may I obtain it, may I win it, may it be mine.

6Next comes the Sûdadohas verse. Sûdadohas verily is the breath. He joins that world with breath, yea, with breath.

FIFTH ADHY YA.

FIRST KHANDA.

1He recites the Vasa hymn 1, wishing, May everything be in my power.

2They (its verses) are twenty-one 2, for twenty-one are the parts (the lungs, spleen, &c.) in the belly.

3Then the Ekavimsa is verily the support of all Stomas, and the belly the support of all food.

4They consist of different metres. Verily, the intestines are confused, some small, some large.

5He recites them with the pranava 3, according to the metre 4, and according to rule 5. Verily, the intestines are according to rule, as it were; some shorter, some longer.

6Next comes the Sûdadohas verse. Sûdadohas verily is breath. He joins the joints; with breath.

7After having recited that verse twelve times he leaves it off there. These prânas are verily twelvefold, seven in the head, two on the breast, three below. In these twelve places the prânas are contained, there they are perfect. Therefore he leaves it off there 1.

8The hymn indrâgnî yuvam su nah (Rv. VIII, 40) forms the two thighs (of the bird) belonging to Indra and Agni, the two supports with broad bones.

9These (verses) consist of six feet, so that they may stand firm. Man stands firm on two feet, animals on four. He thus places man (the sacrificer), standing on two feet, among four-footed cattle.

10The second verse has seven feet, and he makes it into a Gâyatrî and Anushtubh. Gâyatrî is Brahman, Anushtubh is speech; and he thus puts together speech with Brahman.

11He recites a Trishtubh at the end. Trishtubh is strength, and thus does he come round animals by strength. Therefore animals come near where there is strength (of command, &c.); they come to be roused and to rise up, (they obey the commands of a strong shepherd.)

SECOND KHANDA.

1When he recites the Nishkevalya hymn addressed to Indra (Rv. X, 50), pra vo mahe, he inserts a Nivid 2 (between the fourth and fifth verses). Thus he clearly places strength in himself (in the sastra, in the bird, in himself).

2They are Trishtubhs and Gagatîs.

3There they say: 'Why does he insert a Nivid among mixed Trishtubhs and Gagatîs 1?' But surely one metre would never support the Nivid of this day, nor fill it: therefore he inserts the Nivid among mixed Trishtubhs and Gagatîs.

4Let him know that this day has three Nivids: the Vasa hymn is a Nivid, the Vâlakhilyas 2 are a Nivid, and the Nivid itself is a Nivid. Thus let him know that day as having three Nivids.

5Then follow the hymns vane na vâ (Rv. X, 29) and yo gâta eva (Rv. II, 12). In the fourth verse of the former hymn occur the words anne samasya yad asan manîshâh, and they serve for the winning of proper food.

6Then comes an insertion. As many Trishtubh and Gagatî verses 3, taken from the ten Mandalas and addressed to Indra, as they insert (between the two above-mentioned hymns), after changing them into Brihatîs, so many years do they live beyond the (usual) age (of one hundred years). By this insertion age is obtained.

7After that he recites the Saganîya hymn, wishing that cattle may always come to his offspring.

8Then he recites the Târkshya hymn 4. Târkshya is verily welfare, and the hymn leads to welfare. Thus (by reciting the hymn) he fares well 5.

9Then he recites the Ekapadâ (indro visvam vi râgati), wishing, May I be everything at once, and may I thus finish the whole work of metres 1.

10In reciting the hymn indram visvâ avivridhan (Rv. I, 11) he intertwines the first seven verses by intertwining their feet 2. There are seven prânas (openings) in the head, and he thus places seven prânas in the head. The eighth verse (half-verse) he does not intertwine 3. The eighth is speech, and he thinks, May my speech never be intertwined with the other prânas. Speech therefore, though dwelling in the same abode as the other prânas, is not intertwined with them.

11He recites the Virâg verses 4. Verily, Virâg verses are food, and they thus serve for the gaining of food.

12He ends with the hymn of Vasishtha 5, wishing, May I be Vasishtha!

13But let him end with the fifth verse, esha stomo maha ugrâya vâhe, which, possessing the word mahat, is auspicious.

14In the second foot of the fifth verse the word dhuri occurs. Verily, dhuh (the place where the horse is fastened to the car) is the end (of the car). This day also is the end (of the sacrifice which lasts a whole year) 6. Thus the verse is fit for the day.

15In the third foot the word arka is auspicious.

16The last foot is: 'Make our glory high as heaven over heaven.' Thus wherever Brahmanic speech is uttered, there his glory will be, when he who knows this finishes with that verse. Therefore let a man who knows this, finish (the Nishkevalya) with that verse.

THIRD KHANDA 1.

1Tat savitur vrinîmahe (Rv. V, 82, 1-3) and adyâ no deva savitar (Rv. V, 82, 4-6) are the beginning (pratipad) and the next step (anukara) of the Vaisvadeva hymn, taken from the Ekâha ceremonial and therefore proper 2.

2On that day 3 much is done now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers; rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hotri priest who knows this, recites this hymn.

3Then (follows) the hymn addressed to Savitri, tad devasya savitur vâryam mahat (Rv. IV, 53). Verily, mahat, great, (in this foot) is the end 4. This day too is the end. Thus the verse is fit for the day.

4The hymn katarâ pûrvâ katarâ parâyoh (Rv. I, 185), addressed to Dyâvâprithivî, is one in which many verses have the same ending. Verily, this day also (the mahâvrata) is one in which many receive the same reward 1. Thus it is fit for the day.

5The hymn anasvo gâto anabhîsur ukthyah (Rv. IV, 36) is addressed to the Ribhus.

6In the first verse the word tri (kakrah) occurs, and trivat 2 is verily the end. This day also is the end (of the sacrifice). Thus the verse is fit for the day.

7The hymn asya vâmasya palitasya hotuh (Rv. I, 164), addressed to the Visvedevas, is multiform. This day also is multiform 3. Thus the verse is fit for the day.

8He recites the end of it, beginning with gaurîr mimâya (Rv. I, 164, 41).

9The hymn â no bhadrâh kratavo yantu visvatah (Rv. I, 89), addressed to the Visvedevas, forms the Nividdhâna, taken from the Ekâha ceremonial, and therefore proper.

10On that day much is done now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hotri priest who knows this, recites this hymn.

11The hymn vaisvânarâya dhishanâm ritavridhe [paragraph continues] (Rv. III, 2) forms the beginning of the gnimâruta. Dhishanâ, thought, is verily the end, this day also is the end. Thus it is fit for the day.

12The hymn prayagyavo maruto bhrâgadrishtayah (Rv. V, 55), addressed to the Maruts, is one in which many verses have the same ending. Verily, this day also is one in which many receive the same reward. Thus it is fit for the day 1.

13He recites the verse gâtavedase sunavâma somam (Rv. I, 99, 1), addressed to Gâtavedas, before the (next following) hymn. That verse addressed to Gâtavedas is verily welfare, and leads to welfare. Thus (by reciting it) he fares well 2.

14The hymn imam stomam arhate gâtavedase (Rv. I, 94), addressed to Gâtavedas, is one in which many verses have the same ending. Verily, this day also (the mahâvrata) is one in which many receive the same reward. Thus it is fit for the day, yea, it is fit for the day.

SECOND RANYAKA.

FIRST ADHY YA.

FIRST KHANDA.

WITH the second ranyaka the Upanishad begins. It comprises the second and third ranyakas, and may be said to consist of three divisions, or three Upanishads. Their general title is Bahvrika-upanishad, sometimes Mahaitareya-upanishad, while the Upanishad generally known as, Aitareya-upanishad comprises the 4th, 5th, and 6th adhyâyas only of the second ranyaka.

The character of the three component portions of the Upanishad can best be described in Saṅkara's own words ( r. III, 1, I, Introd. p. 306): 'There are three classes of men who want to acquire knowledge. The highest consists of those who have turned away from the world, whose minds are fixed on one subject and collected, and who yearn to be free at once. For these a knowledge of Brahman is intended, as taught in the Ait. r. II, 4-6. The middle class are those who wish to become free gradually by attaining to the world of Hiranyagarbha. For them the knowledge and worship of Prâna (breath and life) is intended, as explained in the Ait. r. II, 1-3. The lowest class consists of those who do not care either for immediate or gradual freedom, but who desire nothing but offspring, cattle, &c. For these the meditative worship of the Samhitâ is intended, as explained in the third ranyaka. They cling too strongly to the letter of the sacred text to be able to surrender it for a knowledge either of Prâna (life) or of Brahman.' The connexion between the Upanishad or rather the three Upanishads and the first ranyaka seems at first sight very slight. Still we soon perceive that it would be impossible to understand the first Upanishad, without a previous knowledge of the Mahâvrata ceremony as described in the first ranyaka.

On this point too there are some pertinent remarks in Saṅkara's commentary on the ranyaka II, 1,

2'Our first duty,' he says, 'consists in performing sacrifices, such as are described in the first portion of the Veda,, the Samhitâs, Brâhmanas, and, to a certain extent, in the ranyakas also. Afterwards arises a desire for knowledge, which cannot be satisfied except a man has first attained complete concentration of thought (êkâgratâ). In order to acquire that concentration, the performance of certain upâsanas or meditations is enjoined, such as we find described in our Upanishad, viz. in r. II, I-V.' This meditation or, as it is sometimes translated, worship is of two kinds, either brahmopâsana or pratîkopâsana. Brahmopâsana or meditation on Brahman consists in thinking of him as distinguished by certain qualities. Pratîkopâsana or meditation on symbols consists in looking upon certain worldly objects as if they were Brahman, in order thus to withdraw the mind from the too powerful influence of external objects.

These objects, thus lifted up into symbols of Brahman, are of two kinds, either connected with sacrifice or not. In our Upanishad we have to deal with the former class only, viz. with certain portions of the Mahâvrata, as described in the first ranyaka. In order that the mind may not be entirely absorbed by the sacrifice, it is lifted up during the performance from the consideration of these sacrificial objects to a meditation on higher objects, leading up at last to Brahman as prâna or life.

This meditation is to be performed by the priests, and while they meditate they may meditate on a hymn or on a single word of it as meaning something else, such as the sun, the earth, or the sky, but not vice versâ. And if in one Sâkhâ, as in that of the Aitareyins, for instance, a certain hymn has been symbolically explained, the same explanation may be adopted by another Sâkhâ also, such as that of the Kaushîtakins. It is not necessary, however, that every part of the sacrifice should be accompanied by meditation, but it is left optional to the priest in what particular meditation he wishes to engage, nor is even the time of the sacrifice the only right time for him to engage in these meditations.

1This is the path: this sacrifice, and this Brahman. This is the true 1.

2Let no man swerve from it, let no man transgress it.

3For the old (sages) did not transgress it, and those who did transgress, became lost.

4This has been declared by a Rishi (Rv. VIII, 101, 14): 'Three (classes of) people transgressed, others settled down round about the venerable (Agni, fire); the great (sun) stood in the midst of the worlds, the blowing (Vâyu, air) entered the Harits (the dawns, or the ends of the earth).' 5. When he says: 'Three (classes of) people transgressed,' the three (classes of) people who transgressed are what we see here (on earth, born again) as birds, trees, herbs, and serpents 1.

6When he says: 'Others settled down round about the venerable,' he means those who now sit down to worship Agni (fire).

7When he says: 'The great stood in the midst of the worlds,' the great one in the midst of the world is meant for this ditya, the sun.

8When he says: 'The blowing entered the Harits,' he means that Vâyu, the air, the purifier, entered all the corners of the earth 2.

SECOND KHANDA.

1People say: 'Uktha, uktha,' hymns, hymns! (without knowing what uktha, hymn 3, means.) The hymn is truly (to be considered as) the earth, for from it all whatsoever exists arises.

2The object of its praise is Agni (fire), and the eighty verses (of the hymn) are food, for by means of food one obtains everything.

3The hymn is truly the sky, for the birds fly along the sky, and men drive following the sky. The object of its praise is Vâyu (air), and the eighty verses (of the hymn) are food, for by means of food one obtains everything.

4The hymn is truly the heaven, for from its gift (rain) all whatsoever exists arises. The object of its praise is ditya (the sun), and the eighty verses are food, for by means of food one obtains everything.

5So much with reference to the gods (mythological); now with reference to man (physiological).

6The hymn is truly man. He is great, he is Pragâpati. Let him think, I am the hymn.

7The hymn is his mouth, as before in the case of the earth.

8The object of its praise is speech, and the eighty verses (of the hymn) are food, for by means of food he obtains everything.

9The hymn is the nostrils, as before in the case of the sky.

10The object of its praise is breath, and the eighty verses (of the hymn) are food, for by means of food he obtains everything.

11The slight bent (at the root) of the nose is, as it were, the place of the brilliant ( ditya, the sun).

12The hymn is the forehead, as before in the case of heaven. The object of its praise is the eye, and the eighty verses (of the hymn) are food, for by means of food he obtains everything.

13The eighty verses (of the hymn) are alike food with reference to the gods as well as with reference to man. For all these beings breathe and live by means of food indeed. By food (given in alms, &c.) he conquers this world, by food (given in sacrifice) he conquers the other. Therefore the eighty verses (of the hymn) are alike food, with reference to the gods as well as with reference to man.

14All this that is food, and all this that consumes food, is only the earth, for from the earth arises all whatever there is.

115And all that goes hence (dies on earth), heaven consumes it all; and all that goes thence (returns from heaven to a new life) the earth consumes it all.

16That earth is thus both food and consumer.

He also (the true worshipper who meditates on himself as being the uktha) is both consumer and consumed (subject and object 1). No one possesses that which he does not eat, or the things which do not eat him 2.

THIRD KHANDA.

1Next follows the origin of seed. The seed of Pragâpati are the Devas (gods). The seed of the Devas is rain. The seed of rain are herbs. The seed of herbs is food. The seed of food is seed. The seed of seed are creatures. The seed of creatures is the heart. The seed of the heart is the mind. The seed of the mind is speech (Veda). The seed of speech is action (sacrifice). The action done (in a former state) is this man, the abode of Brahman.

2He (man) consists of food (irâ), and because he consists of food (irâmaya), he consists of gold (hiranmaya 1). He who knows this becomes golden in the other world, and is seen as golden (as the sun) for the benefit of all beings.

FOURTH KHANDA.

1Brahman (in the shape of prâna, breath) entered into that man by the tips of his feet, and because Brahman entered (prâpadyata) into that man by the tips of his feet, therefore people call them the tips of the feet (prapada), but hoofs and claws in other animals.

2Then Brahman crept up higher, and therefore they were (called) 1 the thighs (ûrû).

3Then he said: 'Grasp wide,' and that was (called) the belly (udara).

4Then he said: 'Make room for me,' and that was (called) the chest (uras).

5The Sârkarâkshyas meditate on the belly as Brahman, the runis on the heart 2. Both (these places) are Brahman indeed 3.

6But Brahman crept upwards and came to the head, and because he came to the head, therefore the head is called head 4.

7Then these delights alighted in the head, sight, hearing, mind, speech, breath.

8Delights alight on him who thus knows, why the head is called head.

9These (five delights or senses) strove together, saying: 'I am the uktha (hymn), I am the uktha 5.' 'Well,' they said, 'let us all go out from this body; then on whose departure this body shall fall, he shall be the uktha among us 1.' 10. Speech went out, yet the body without speaking remained, eating and drinking.

Sight went out, yet the body without seeing remained, eating and drinking.

Hearing went out, yet the body without hearing remained, eating and drinking.

Mind went out, yet the body, as if blinking, remained, eating and drinking.

Breath went out, then when breath was gone out, the body fell.

11It was decayed, and because people said, it decayed, therefore it was (called) body (sarîra). That is the reason of its name.

12If a man knows this, then the evil enemy who hates him decays, or the evil enemy who hates him is defeated.

13They strove again, saying: 'I am the uktha, I am the uktha.' 'Well,' they said, 'let us enter that body again; then on whose entrance this body shall rise again, he shall be the uktha among us.' 14. Speech entered, but the body lay still. Sight entered, but the body lay still. Hearing entered, but the body lay still. Mind entered, but the body lay still. Breath entered, and when breath had entered, the body rose, and it became the uktha.

15Therefore breath alone is the uktha.

16Let people know that breath is the uktha indeed.

17The Devas (the other senses) said to breath: 'Thou art the uktha, thou art all this, we are thine, thou art ours.' 18. This has also been said by a Rishi (Rv. VIII, 92, 32): 'Thou art ours, we are thine.'

FIFTH KHANDA.

Then the Devas carried him (the breath) forth, and being carried forth, he was stretched out, and when people said, 'He was stretched out,' then it was in the morning; when they said, 'He is gone to rest,' then it was in the evening. Day, therefore, is the breathing up, night the breathing down 1.

2Speech is Agni, sight that ditya (sun), mind the moon, hearing the Dis (quarters): this is the prahitâm samyoga 2, the union of the deities as sent forth. These deities (Agni, &c.) are thus in the body, but their (phenomenal) appearance yonder is among the deities--this was intended.

3And Hiranyadat Vaida also, who knew this (and who by his knowledge had become Hiranyagarbha or the universal spirit), said: 'Whatever they do not give to me, they do not possess themselves.' I know the prahitâm samyoga, the union of the deities, as entered into the body 3. This is it.

4To him who knows this all creatures, without being constrained, offer gifts.

5That breath is (to be called) sattya (the true), for sat is breath, ti is food, yam is the sun 1. This is threefold, and threefold the eye also may be called, it being white, dark, and the pupil. He who knows why true is true (why sattya is sattya), even if he should speak falsely, yet what he says is true.

SIXTH KHANDA.

1Speech is his (the breath's) rope, the names the knots 2. Thus by his speech as by a rope, and by his names as by knots, all this is bound. For all this are names indeed, and with speech he calls everything.

2People carry him who knows this, as if they were bound by a rope.

3Of the body of the breath thus meditated on, the Ushnih verse forms the hairs, the Gâyatrî the skin, the Trishtubh the flesh, the Anushtubh the muscles, the Gagatî the bone, the Paṅkti the marrow, the Brihatî the breath 3 (prâna). He is covered with the verses (khandas, metres). Because he is thus covered with verses, therefore they call them khandas (coverings, metres).

4If a man knows the reason why khandas are called khandas, the verses cover him in whatever place he likes against any evil deed.

5This is said by a Rishi (Rv. I, 164, 13):-- 6. 'I saw (the breath) as a guardian, never tiring, coming and going on his ways (the arteries). That breath (in the body, being identified with the sun among the Devas), illuminating the principal and intermediate quarters of the sky, is returning constantly in the midst of the worlds.' He says: 'I saw a guardian,' because he, the breath, is a guardian, for he guards everything.

7He says: 'Never tiring,' because the breath never rests.

8He says: 'Coming and going on his ways,' because the breath comes and goes on his ways.

9He says: 'Illuminating the principal and intermediate,' because he illuminates these only, the principal and intermediate quarters of the sky.

10He says. 'He is returning constantly in the midst of the worlds,' because he returns indeed constantly in the midst of the worlds.

11And then, there is another verse (Rv. I, 55, 81): 'They are covered like caves by those who make them,' 12. For all this is covered indeed by breath.

13This ether is supported by breath as Brihatî, and as this ether is supported by breath as Brihatî, so one should know that all things, not excepting ants, are supported by breath as Brihatî.

SEVENTH KHANDA.

1Next follow the powers of that Person 1.

2By his speech earth and fire were created.

[paragraph continues] Herbs are produced on the earth, and Agni (fire) makes them ripe and sweet. 'Take this, take this,' thus saying do earth and fire serve their parent, speech.

3As far as the earth reaches, as far as fire reaches, so far does his world extend, and as long as the world of the earth and fire does not decay, so long does his world not decay who thus knows this power of speech.

4By breath (in the nose) the sky and the air were created. People follow the sky, and hear along the sky, while the air carries along pure scent. Thus do sky and air serve their parent, the breath.

As far as the sky reaches, as far as the air reaches, so far does his world extend, and as long as the world of the sky and the air does not decay, so long does his world not decay who thus knows this power of breath.

5By his eye heaven and the sun were created. Heaven gives him rain and food, while the sun causes his light to shine. Thus do the heaven and the sun serve their parent, the eye.

As far as heaven reaches and as far as the sun reaches, so far does his world extend, and as long as the world of heaven and the sun does not decay, so long does his world not decay who thus knows the power of the eye.

6By his ear the quarters and the moon were created. From all the quarters they come to him, and from all the quarters he hears, while the moon produces for him the bright and the dark halves for the sake of sacrificial work. Thus do the quarters and the moon serve their parent, the ear.

As far as the quarters reach and as far as the moon reaches, so far does his world extend, and as long as the world of the quarters and the moon does not decay, so long does his world not decay who thus knows the power of the ear.

7By his mind the water and Varuna were created. Water yields to him faith (being used for sacred acts), Varuna keeps his offspring within the law. Thus do water and Varuna serve their parent, the mind.

As far as water reaches and as far as Varuna reaches, so far does his world extend, and as long as the world of water and Varuna does not decay, so long does his world not decay who thus knows the power of the mind.

EIGHTH KHANDA 1

1Was it water really? Was it water? Yes, all this was water indeed. This (water) was the root (cause), that (the world) was the shoot (effect). He (the person) is the father, they (earth, fire, &c.) are the sons. Whatever there is belonging to the son, belongs to the father; whatever there is belonging to the father, belongs to the son. This was intended 2.

2Mahidâsa Aitareya, who knew this, said: 'I know myself (reaching) as far as the gods, and I know the gods (reaching) as far as me. For these gods receive their gifts from hence, and are supported from hence.' 3. This is the mountain 1, viz. eye, ear, mind, speech, and breath. They call it the mountain of Brahman.

4He who knows this, throws down the evil enemy who hates him; the evil enemy who hates him is defeated.

5He (the Prâna, identified with Brahman) is the life, the breath; he is being (while the gîvâtman remains), and not-being (when the gîvâtman departs).

6The Devas (speech, &c.) worshipped him (prâna) as Bhûti or being, and thus they became great beings. And therefore even now a man who sleeps, breathes like bhûrbhuh.

7The Asuras worshipped him as Abhûti or not being, and thus they were defeated.

8He who knows this, becomes great by himself, while the evil enemy who hates him, is defeated.

9He (the breath) is death (when he departs), and immortality (while he abides).

10And this has been said by a Rishi (Rv. I, 164, 38):-- 11. 'Downwards and upwards he (the wind of the breath) goes, held by food;'--for this up-breathing, being held back by the down-breathing, does not move forward (and leave the body altogether).

12'The immortal dwells with the mortal;'--for through him (the breath) all this dwells together, the bodies being clearly mortal, but this being (the breath), being immortal.

13'These two (body and breath) go for ever in different directions (the breath moving the senses of the body, the body supporting the senses of the breath: the former going upwards to another world, the body dying and remaining on earth). They increase the one (the body), but they do not increase the other,' i. e. they increase these bodies (by food), but this being (breath) is immortal.

14He who knows this becomes immortal in that world (having become united with Hiranyagarbha), and is seen as immortal (in the sun) by all beings, yea, by all beings.

SECOND ADHY YA 1.

FIRST KHANDA.

1He (the sun), who shines, honoured this world (the body of the worshipper, by entering into it), in the form of man 2 (the worshipper who meditates on breath). For he who shines (the sun) is (the same as) the breath. He honoured this (body of the worshipper) during a hundred years, therefore there are a hundred years in the life of a man. Because he honoured him during a hundred years, therefore there are (the poets of the first Mandala of the Rig-veda, called) the Satarkin, (having honour for a hundred years.) Therefore people call him who is really Prâna (breath), the Satarkin poets 1.

2He (breath) placed himself in the midst of all whatsoever exists. Because he placed himself in the midst of all whatsoever exists, therefore there are (the poets of the second to the ninth Mandala of the Rig-veda, called) the Mâdhyamas. Therefore people call him who is really Prâna (breath), the Mâdhyama poets.

3He as up-breathing is the swallower (gritsa), as down-breathing he is delight (mada). Because as up-breathing he is swallower (gritsa) and as down-breathing delight (mada), therefore there is (the poet of the second Mandala of the Rig-veda, called) Gritsamada. Therefore people call him who is really Prâna (breath), Gritsamada.

4Of him. (breath) all this whatsoever was a friend. Because of him all (visvam) this whatsoever was a friend (mitram), therefore there is (the poet of the third Mandala of the Rig-veda, called) Visvâmitra. Therefore people call him who is really Prâna (breath), Visvâmitra.

5The Devas (speech, &c.) said to him (the breath): 'He is to be loved by all of us.' Because the Devas said of him, that he was to be loved (vâma) by all of them, therefore there is (the poet of the fourth Mandala of the Rig-veda, called) Vâmadeva. Therefore people call him who is really Prâna (breath), Vâmadeva.

6He (breath) guarded all this whatsoever from evil. Because he guarded (atrâyata) all this whatsoever from evil, therefore there are (the poets of the fifth Mandala of the Rig-veda, called) Atrayah. Therefore people call him who is really Prâna (breath), Atrayah.

SECOND KHANDA.

1He (breath) is likewise a Bibhradvâga (bringer of offspring). Offspring is vâga, and he (breath) supports offspring. Because he supports it, therefore there is (the poet of the sixth Mandala of the Rig-veda, called) Bharadvâga. Therefore people call him who is really Prâna (breath), Bharadvâga.

2The Devas (speech, &c.) said to him: 'He it is who chiefly causes us to dwell on earth.' Because the Devas said of him, that he chiefly caused them to dwell on earth, therefore there is (the poet of the seventh Mandala of the Rig-veda, called) Vasishtha. Therefore people call him who is really Prâna (breath), Vasishtha 1.

3He (breath) went forth towards 2 all this whatsoever. Because he went forth toward all this whatsoever, therefore there are (the poets of the eighth Mandala of the Rig-veda, called) the Pragâthas. Therefore people call him who is really Prâna (breath), the Pragâthas.

4He (breath) purified all this whatsoever. Because he purified all this whatsoever, therefore there are (the hymns and also the poets 1 of the ninth Mandala of the Rig-veda, called) the Pavamânîs. Therefore people called him who is really Prâna (breath), the Pavamânîs.

5He (breath) said: 'Let me be everything whatsoever, small (kshudra) and great (mahat), and this became the Kshudrasûktas and Mahâsûktas.' Therefore there were (the hymns and also the poets of the tenth Mandala of the Rig-veda, called) the Kshudrasûktas (and Mahâsûktas). Therefore people call him who is really Prâna (breath), the Kshudrasûktas (and Mahâsûktas).

6He (breath) said once: 'You have said what is well said (su-ukta) indeed. This became a Sûkta (hymn).' Therefore there was the Sûkta. Therefore people call him who is really Prâna (breath), Sûkta 2.

7He (breath) is a Rik (verse), for he did honour 3 to all beings (by entering into them). Because he did honour to all beings, therefore there was the Rik verse. Therefore people call him who is really Prâna (breath), Rik.

8He (breath) is an Ardharka (half-verse), for he did honour to all places (ardha) 4. Because he did honour to all places, therefore there was the Ardharka. Therefore people call him who is really Prâna (breath), Ardharka.

9He (breath) is a Pada (word) 1, for he got into all these beings. Because he got (pâdi) into all these beings, therefore there was the Pada (word). Therefore people call him who is really Prâna (breath), Pada.

10He (breath) is an Akshara (syllable), for he pours out (ksharati) gifts to all these beings, and without him no one can pour out (atiksharati) gifts. Therefore there was the Akshara (syllable). Therefore people call him who is really Prâna (breath), Akshara 2.

11Thus all these Rik verses, all Vedas, all sounds 3 are one word, viz. Prâna (breath). Let him know that Prâna is all Rik verses.

THIRD KHANDA.

1While Visvâmitra was going to repeat the hymns of this day (the mahâvrata), Indra sat down near him 4. Visvâmitra (guessing that Indra wanted food) said to him, 'This (the verses of the hymn) is food,' and repeated the thousand Brihatî verses 5 [paragraph continues] By means of this he went to the delightful home of Indra (Svarga).

2Indra said to him: 'Rishi, thou hast come to my delightful home. Rishi, repeat a second hymn 1.' Visvâmitra (guessing that Indra wanted food) said to him, 'This (the verses of the hymn) is food,' and repeated the thousand Brihatî verses. By means of this he went to the delightful home of Indra (Svarga).

3Indra said to him: 'Rishi, thou hast come to my delightful home. Rishi, repeat a third hymn.' Visvâmitra (guessing that Indra wanted food) said to him, 'This (the verses of the hymn) is food,' and repeated the thousand Brihatî verses. By means of this he went to the delightful home of Indra (Svarga).

4Indra said to him: 'Rishi, thou hast come to my delightful home. I grant thee a boon.' Visvâmitra said: 'May I know thee.' Indra said: 'I am Prâna (breath), O Rishi, thou art Prâna, all things are Prâna. For it is Prâna who shines as the sun, and I here pervade all regions under that form. This food of mine (the hymn) is my friend and my support (dakshina). This is the food prepared by Visvâmitra. I am verily he who shines (the sun).'

FOURTH KHANDA.

1This then becomes perfect as a thousand of Brihatî verses. Its consonants 1 form its body, its voice 2 (vowels) the Soul 3, its sibilants 4 the air of the breath.

2He who knew this became Vasishtha, he took this name from thence 5.

3Indra verily declared this to Visvâmitra, and Indra verily declared this to Bharadvâga. Therefore Indra is invoked by him as a friend 6.

4This becomes perfect as a thousand of Brihatî verses 7, and of that hymn perfect with a thousand Brihad verses, there are 36,000 syllables 8. So many are also the thousands of days of a hundred years (36,000). With the consonants they fill the nights, with the vowels the days.

5This becomes perfect as a thousand of Brihatî verses. He who knows this, after this thousand of Brihatîs thus accomplished, becomes full of knowledge, full of the gods, full of Brahman, full of the immortal, and then goes also to the gods.

6What I am (the worshipper), that is he (sun); what he is, that am I.

7This has been said by a Rishi (Rv. I, 115, 1): 'The sun is the self of all that moves and rests.' 8. Let him look to that, let him look to that!

THIRD ADHY YA 1.

FIRST KHANDA.

1He who knows himself as the fivefold hymn (uktha), the emblem of Prâna (breath), from whence all this springs 2, he is clever. These five are the earth, air, ether, water, and fire (gyotis). This is the self, the fivefold uktha. For from him all this springs, and into him it enters again (at the dissolution of the world). He who knows this, becomes the refuge of his friends.

2And to him who knows the food (object) and the feeder (subject) in that uktha, a strong son is born, and food is never wanting. Water and earth are food, for all food consists of these two. Fire and air are the feeder, for by means of them 3 man eats all food. Ether is the bowl, for all this is poured into the ether. He who knows this, becomes the bowl or support of his friends.

3To him who knows the food and the feeder in that uktha, a strong son is born, and food is never wanting. Herbs and trees are food, animals the feeder, for animals eat herbs and trees.

4Of them again those who have teeth above and below, shaped after the likeness of man, are feeders, the other animals are food. Therefore these overcome the other animals, for the eater is over the food.

5He who knows this is over his friends.

SECOND KHANDA 1.

1He who knows the gradual development of the self in him (the man conceived as the uktha), obtains himself more development.

2There are herbs and trees and all that is animated, and he knows the self gradually developing in them. For in herbs and trees sap only is seen 2, but thought (kitta) in animated beings.

Among animated beings again the self develops gradually, for in some sap (blood) is seen (as well as thought), but in others thought is not seen.

4And in man again the self develops gradually, for he is most endowed with knowledge. He says what he has known, he sees what he has known 3. He knows what is to happen to-morrow, he knows heaven and hell. By means of the mortal he desires the immortal--thus is he endowed.

5With regard to the other animals hunger and thirst only are a kind of understanding. But they do not say what they have known, nor do they see what they have known. They do not know what is to happen to-morrow, nor heaven and hell. They go so far and no further, for they are born according to their knowledge (in a former life).

THIRD KHANDA.

1That man (conceived as uktha) is the sea, rising beyond the whole world 1. Whatever he reaches, he wishes to go beyond 2. If he reaches the sky, he wishes to go beyond.

2If he should reach that (heavenly) world, he would wish to go beyond.

3That man is fivefold. The heat in him is fire; the apertures (of the senses) are ether; blood, mucus, and seed are water; the body is earth; breath is air.

4That air is fivefold, viz. up-breathing, down-breathing, back-breathing, out-breathing, on-breathing. The other powers (devatâs), viz. sight, hearing, mind, and speech, are comprised under up-breathing and down-breathing. For when breath departs, they also depart with it.

5That man (conceived as uktha) is the sacrifice, which is a succession now of speech and now of thought. That sacrifice is fivefold, viz. the Agnihotra, the new and full moon sacrifices, the four-monthly sacrifices, the animal sacrifice, the Soma sacrifice. The Soma sacrifice is the most perfect of sacrifices, for in it these five kinds of ceremonies are seen: the first which precedes the libations (the Dîkshâ, &c.), then three libations, and what follows (the Avabhritha, &c.) is the fifth.

FOURTH KHANDA.

1He who knows one sacrifice above another, one day above another, one deity above the others, he is clever. Now this great uktha (the nishkevalya-sastra) is the sacrifice above another, the day above another, the deity above others 1.

2This uktha is fivefold. With regard to its being performed as a Stoma (chorus), it is Trivrit, Pañkadasa, Saptadasa, Ekavimsa, and Pañkavimsa. With regard to its being performed as a Sâman (song), it is Gâyatra, Rathantara, Brihat, Bhadra, and Râgana. With regard to metre, it is Gâyatrî, Ushnih, Brihatî, Trishtubh, and Dvipadâ. And the explanation (given before in the ranyaka) is that it is the head, the right wing, the left wing, the tail, and the body of the bird 2.

in each hymn. This, is the first round. He then sings the three middle verses in each hymn. This is the second round. He lastly sings the last three verses in each hymn. This is the third round. This song is called Udyatî.

The Pañkadasa stoma is formed out of one Sûkta only, consisting of three verses. In the first round he sings the first verse p. 225 three times, the second and third once. In the second round he sings the middle verse three times, in the third round he sings the last verse three times. This song is called Vishtuti.

The Saptadasa stoma is formed in the same manner, only that in the first round he sings the first verse three times, in the second the middle verse three times, in the third round the middle and last verses three times. This song is called Dasasapta.

The Ekavimsa stoma is formed in the same manner, only that in the first round he sings the last verse once, in the second the first verse once, in the third the middle verse once, while the other verses are each repeated three times. This song is called Saptasaptinî.

The Pañkavimsa stoma is formed in the same manner, only that in the first round he sings the first verse three times, the second four times, the last once; in the second round the first once, the second three times, the third four times; in the third round the first five times, the second once, the last three times; or he sings in the third round the first verse four times, the second twice, the last three times.

Sâyana in his commentary on the Ait. r. takes the Trivrit stoma to be formed out of three hymns, each consisting of three verses, while he says that the other stomas are formed out of one hymn only. B. and R., sv. trivrit, state that this stoma consists of verses 1, 4, 7; 2, 5, 8; and 3, 6, 9 of the Rig-veda hymn IX, 11, but, according to Sâyana, the stoma consists (1) of the first verses of the three Sûktas, upâsmai gâyata, davidyutatyâ, and pavamânasya at the beginning of the Sâma-veda-Uttarârkika, (2) of the second, (3) Of the third verses of the same three hymns. Mahîdhâra (Yv. X, 9) takes the same view, though the MSS. seem to have left out the description of the second paryâya, while Sâyana in his commentary to the Tândya-brâhmana seems to support the opinion of B. and R. There is an omission, however, in the printed text of the commentary, which makes it difficult to see the exact meaning of Sâyana.

The Pañkadasa stoma is well described by Sâyana, Tândya Br. II,

4Taking the Sûkta agna â yâhi (Uttarârkika I, 1, 4 = Rv. VI, 16, 10-12), he shows the stoma to consist of (1) verse 1 3, 2, 3 (2) verse 1, 2 3, 3; (3) verse 1, 2, 3 3.

The five Sâmans are explained by the commentator. The p. 226 Gâyatra is formed out of the Rik (III, 62, 10) tat savitur varenyam. The Rathantara is formed out of the Rik (VII, 32, 22) abhi tvâ sûra nonuma. The Brihat is formed out of the Rik (VI, 46, 1) tvâm id dhi havâmahe. The Bhadra is formed out of the Rik (X, 57, 1) imâ nu kam. The Râgana is formed out of the Rik (VII, 27, 1) indram naro nemadhitâ.

The metres require no explanation.

In identifying certain portions of the Nishkevalya hymn with a bird, the head of the bird corresponds to the hymns indram id gâthinah, &c.; the right wing to the hymns abhi tvâ sûra, &c.; the left wing to the hymns tvâm id dhi, &c.; the tail to the hymns imâ nu kam, &c.; the body to the hymns tad id âsa, &c. All this was explained in the first ranyaka.

3He performs the Prastâva in five ways, he performs the Udgîtha in five ways, he performs the [paragraph continues] Pratihâra in five ways, he performs the Upadrava in five ways, he performs the Nidhana in five ways 1. All this together forms one thousand Stobhas, or musical syllables 2.

4Thus also are the Rik verses, contained in the Nishkevalya, recited (by the Hotri) in five orders. What precedes the eighty trikas, that is one order, then follow the three sets of eighty trikas each, and what comes after is the fifth order 3.

5This (the hymns of this Sastra) as a whole (if properly counted with the Stobha syllables) comes to one thousand (of Brihatî verses). That (thousand) is the whole, and ten, ten is called the whole. For number is such (measured by ten). Ten tens are a hundred, ten hundreds are a thousand, and that is the whole. These are the three metres (the tens, pervading everything). And this food also (the three sets of hymns being represented as food) is threefold, eating, drinking, and chewing. He obtains that food by those (three numbers, ten, hundred, and thousand, or by the three sets of eighty trikas).

FIFTH KHANDA.

1This (nishkevalya-sastra) becomes perfect as a thousand of Brihatî verses.

2Some teachers (belonging to a different Sâkhâ) recognise a thousand of different metres (not of Brihatîs only). They say: 'Is another thousand (a thousand of other verses) good? Let us say it is good.' 3. Some say, a thousand of Trishtubh verses, others a thousand of Gagatî verses, others a thousand of Anushtubh verses.

4This has been said by a Rishi (Rv. X, 124, 9):-- 5. 'Poets through their understanding discovered Indra dancing an Anushtubh.' This is meant to say: They discovered (and meditated) in speech (called Anushtubh)--at that time (when they worshipped the uktha)--the Prâna (breath) connected with Indra.

6He (who takes the recited verses as Anushtubhs) is able to become celebrated and of good report.

7No! he says; rather is such a man liable to die before his time. For that self (consisting of Anushtubhs) is incomplete. For if a man confines himself to speech, not to breath, then driven by his mind, he does not succeed with speech 1.

8Let him work towards the Brihatî, for the Brihatî (breath) is the complete self.

9That self (gîvâtman) is surrounded on all sides by members. And as that self is on all sides surrounded by members, the Brihatî also is on all sides surrounded by metres 2.

10For the self (in the heart) is the middle of these members, and the Brihatî is the middle of the metres.

11'He is able to become celebrated and of good report, but (the other) able to die before his time,' thus he said. For the Brihatî is the complete self, therefore let him work towards the Brihatî (let him reckon the sastra recitation as a thousand Brihatîs).

SIXTH KHANDA.

1This (nishkevalya-sastra) becomes perfect as a thousand of Brihatî verses. In this thousand of Brihatîs there are one thousand one hundred and twenty-five Anushtubhs. For the smaller is contained in the larger.

2This has been said by a Rishi (Rv. VIII, 76, 12):-- 3. 'A speech of eight feet;'--because there are eight feet of four syllables each in the Anushtubh.

4'Of nine corners;'--because the Brihatî becomes nine-cornered (having nine feet of four syllables each).

5'Touching the truth;'--because speech (Anushtubh) is truth, touched by the verse (Brihatî) 1.

6'He (the Hotri) makes the body out of Indra;--'for out of this thousand of Brihatî verses turned into Anushtubhs, and therefore out of Prâna as connected with Indra 2, and out of the Brihatî (which is Prâna), he makes speech, that is Anushtubh, as a body 3.

7This Mahaduktha is the highest development of speech, and it is fivefold, viz. measured, not measured, music, true, and untrue.

8A Rik verse, a gâthâ 1, a kumbyâ 2 are measured (metrical). A Yagus line, an invocation, and general remarks 3, these are not measured (they are in prose). A Sâman, or any portion (parvan) of it, is music. Om is true, Na is untrue.

9What is true (Om) is the flower and fruit of speech. He is able to become celebrated and of good report, for he speaks the true (Om), the flower and fruit of speech.

10Now the untrue is the root 4 of speech, and as a tree whose root is exposed dries up and perishes, thus a man who says what is untrue exposes his root, dries up and perishes. Therefore one should not say what is untrue, but guard oneself from it.

11That syllable Om (yes) goes forward (to the first cause of the world) and is empty. Therefore if a man says Om (yes) to everything, then that (which he gives away) is wanting to him here 5. If he says Om (yes) to everything, then he would empty himself, and would not be capable of any enjoyments.

12That syllable Na (no) is full for oneself 6. If a man says No to everything, then his reputation would become evil, and that would ruin him even here.

13Therefore let a man give at the proper time only, not at the wrong time. Thus he unites the true and the untrue, and from the union of those two he grows, and becomes greater and greater.

14He who knows this speech of which this (the mahaduktha) is a development, he is clever. A is the whole of speech, and manifested through different kinds of contact (mutes) and of wind (sibilants), it becomes manifold and different.

15Speech if uttered in a whisper is breath, if spoken aloud, it is body. Therefore (if whispered) it is almost hidden, for what is incorporeal is almost hidden, and breath is incorporeal. But if spoken aloud, it is body, and therefore it is perceptible, for body is perceptible.

SEVENTH KHANDA.

1This (nishkevalya-sastra) becomes perfect as a thousand of Brihatîs. It is glory (the glorious Brahman, not the absolute Brahman), it is Indra. Indra is the lord of all beings. He who thus knows Indra as the lord of all beings, departs from this world by loosening the bonds of life 1--so said Mahidâsa Aitareya. Having departed he becomes Indra (or Hiranyagarbha) and shines in those worlds 2.

2And with regard to this they say: 'If a man obtains the other world in this form (by meditating on the prâna, breath, which is the uktha, the hymn of the mahâvrata), then in what form does he obtain this world 1?' 3. Here the blood of the woman is a form of Agni (fire); therefore no one should despise it. And the seed of the man is a form of ditya (sun); therefore no one should despise it. This self (the woman) gives her self (skin, blood, and flesh) to that self (fat, bone, and marrow), and that self (man) gives his self (fat, bone, and marrow) to this self (skin, blood, and flesh). Thus 2 these two grow together. In this form (belonging to the woman and to fire) he goes to that world (belonging to the man and the sun), and in that form (belonging to man and the sun) he goes to this world (belonging to the woman and to fire 3).

EIGHTH KHANDA.

1Here (with regard to obtaining Hiranyagarbha) there are these Slokas:

2The fivefold body into which the indestructible (prâna, breath) enters, that body which the harnessed horses (the senses) draw about, that body where the true of the true (the highest Brahman) follows after, in that body (of the worshipper) all gods 1 become one.

3That body into which goes the indestructible (the breath) which we have joined (in meditation), proceeding from the indestructible (the highest Brahman), that body which the harnessed horses (the senses) draw about, that body where the true of the true follows after, in that body all gods become one.

4After separating themselves from the Yes and No of language, and of all that is hard and cruel, poets have discovered (what they sought for); dependent on names they rejoiced in what had been revealed 2.

5That in which the poets rejoiced (the revealed nature of prâna, breath), in it the gods exist all joined together. Having driven away evil by means of that Brahman (which is hidden in prâna), the enlightened man goes to the Svarga world (becomes one with Hiranyagarbha 3, the universal spirit).

6No one wishing to describe him (prâna, breath) by speech, describes him by calling him 'woman,' 'neither woman nor man,' or 'man' (all such names applying only to the material body, and not to prâna or breath).

7Brahman (as hidden beneath prâna) is called the A; and the I (ego) is gone there (the worshipper should know that he is uktha and prâna).

8This becomes perfect as a thousand of Brihatî verses, and of that hymn, perfect with a thousand Brihad verses, there are 36,000 syllables. So many are also the thousands of days of human life 1. By means of the syllable of life (the a) alone (which is contained in that thousand of hymns) does a man obtain the day of life (the mahâvrata day, which completes the number of the days in the Gavâmayana, sacrifice), and by means of the day of life (he obtains) the syllable of life.

9Now there is a chariot of the god (prâna) destroying all desires (for the worlds of Indra, the moon, the earth, all of which lie below the place of Hiranyagarbha). Its front part (the point of the two shafts of the carriage where the yoke is fastened) is speech, its wheels the cars, the horses the eyes, the driver the mind. Prâna (breath) mounts that chariot (and on it, i. e. by means of meditating on Prâna, he reaches Hiranyagarbha).

10This has been said by a Rishi (Rv. X, 39, 12):-- 11. 'Come hither on that which is quicker than mind,' and (Rv. VIII, 73, 2) 'Come hither on that which is quicker than the twinkling of an eye,' yea, the twinkling of an eye 2.

FOURTH ADHY YA.

FIRST KHANDA.

With this adhyâya begins the real Upanishad, best known under the name of the Aitareya-upanishad, and often separately edited, commented on, and translated. If treated separately, what we call the fourth adhyâya of the second ranyaka, becomes the first adhyâya of the Upanishad, sometimes also, by counting all adhyâya from the beginning of the Aitareya-âranyaka, the ninth. The divisions adopted by Sâyana, who explains the Upanishad as part of the ranyaka, and by Saṅkara, who explains it independently, vary, though Sâyana states that he follows in his commentary on the Upanishad the earlier commentary of Saṅkara. I have given the divisions adopted by Sâyana, and have marked those of Saṅkara's by figures in parentheses, placed at the end of each paragraph. The difference between this Upanishad and the three preceding adhyâyas is easily perceived. Hitherto the answer to the question, Whence this world? had been, From Prâna, prâna meaning breath and life, which was looked upon for a time as a sufficient explanation of all that is. From a psychological point of view this prâna is the conscious self (pragñâtman); in a more mythological form it appears as Hiranyagarbha, 'the golden germ,' sometimes even as Indra. It is one of the chief objects of the prânavidyâ, or life-knowledge, to show that the living principle in us is the same as the living principle in the sun, and that by a recognition of their identity and of the true nature of prâna, the devotee, or he who has rightly meditated on prâna during his life, enters after death into the world of Hiranyagarbha.

This is well expressed in the Kaushîtaki-upanishad III, 2, where Indra says to Pratardana: 'I am Prâna; meditate on me as the conscious self (pragñâtman), as life, as immortality. Life is prâna, prâna is life. Immortality is prâna, prâna is immortality. By prâna he obtains immortality in the other world, by knowledge (pragñâ) true conception. Prâna is consciousness (pragñâ), consciousness is prâna.' This, however, though it may have satisfied the mind of the Brahmans for a time, was not a final solution. That final solution of the problem not simply of life, but of existence, is given in the Upanishad which teaches that tman, the Self, and not Prâna, Life, is the last and only cause of everything. In some places this doctrine is laid down in all its simplicity. Our true self, it is said, has its true being in the Highest Self only. In other passages, however, and nearly in the whole of this Upanishad, this simple doctrine is mixed up with much that is mythological, fanciful, and absurd, arthavâda, as the commentators call it, but as it might often be more truly called, anarthavâda, and it is only towards the end that the identity of the self-conscious self with the Highest Self or Brahman is clearly enuntiated.

Adoration to the Highest Self. Hari, Om!

1Verily, in the beginning 1 all this was Self, one only; there was nothing else blinking 2 whatsoever.

2He thought: 'Shall I send forth worlds?' (1) He sent forth these worlds, 3. Ambhas (water), Marîki (light), Mara (mortal), and Ap (water).

4That Ambhas (water) is above the heaven, and it is heaven, the support. The Marîkis (the lights) are the sky. The Mara (mortal) is the earth, and the waters under the earth are the Ap world 3. (2)

5He thought: 'There are these worlds; shall I send forth guardians of the worlds?' He then formed the Purusha (the person) 1, taking him forth from the water 2. (3)

6He brooded on him 3, and when that person had thus been brooded on, a mouth burst forth 4 like an egg. From the mouth proceeded speech, from speech Agni (fire) 5.

Nostrils burst forth. From the nostrils proceeded scent (prâna) 6, from scent Vâyu (air).

Eyes burst forth. From the eyes proceeded sight, from sight ditya (sun).

Ears burst forth. From the ears proceeded hearing, from hearing the Dis (quarters of the world), Skin burst forth. From the skin proceeded hairs (sense of touch), from the hairs shrubs and trees.

The heart burst forth. From the heart proceeded mind, from mind Kandramas (moon).

The navel burst forth. From the navel proceeded the Apâna (the down-breathing) 7, from Apâna death.

The generative organ burst forth. From the organ proceeded seed, from seed water. (4)

SECOND KHANDA.

1Those deities (devatâ), Agni and the rest, after they had been sent forth, fell into this great ocean 1.

Then he (the Self) besieged him, (the person) with hunger and thirst.

2The deities then (tormented by hunger and thirst) spoke to him (the Self): 'Allow us a place in which we may rest and eat food 2.' (1)

He led a cow towards them (the deities). They said: 'This is not enough.' He led a horse towards them. They said: 'This is not enough.' (2)

He led man 3 towards them. Then they said: 'Well done 4, indeed.' Therefore man is well done.

3He said to them: 'Enter, each according to his place.' (3)

4Then Agni (fire), having become speech, entered the mouth. Vâyu (air), having become scent, entered the nostrils. ditya (sun), having become sight, entered the eyes. The Dis (regions), having become hearing, entered the ears. The shrubs and trees, having become hairs, entered the skin. Kandramas (the moon), having become mind, entered the heart. Death, having become down-breathing, entered the navel. The waters, having become seed, entered the generative organ. (4)

5Then Hunger and Thirst spoke to him (the Self): 'Allow us two (a place).' He said to them: 'I assign you to those very deities there, I make you co-partners with them.' Therefore to whatever deity an oblation is offered, hunger and thirst are co-partners in it. (5)

THIRD KHANDA.

1He thought: 'There are these worlds and the guardians of the worlds. Let me send forth food for them.' (1)

He brooded over the water

1From the water thus brooded on, matter 2 (mûrti) was born. And that matter which was born, that verily was food

3(2)

2When this food (the object matter) had thus been sent forth, it wished to flee 4, crying and turning away. He (the subject) tried to grasp it by speech. He could not grasp it by speech. If he had grasped it by speech, man would be satisfied by naming food. (3)

He tried to grasp it by scent (breath). He could not grasp it by scent. If he had grasped it by scent, man would be satisfied by smelling food. (4)

He tried to grasp it by the eye. He could not grasp it by the eye. If he had grasped it by the eye, man would be satisfied by seeing food. (5)

He tried to grasp it by the ear. He could not grasp it by the ear. If he had grasped it by the ear, man would be satisfied by hearing food. (6)

He tried to grasp it by the skin. He could not grasp it by the skin. If he had grasped it by the skin, man would be satisfied by touching food. (7)

He tried to grasp it by the mind. He could not grasp it by the mind. If he had grasped it by the mind, man would be satisfied by thinking food. (8)

He tried to grasp it by the generative organ. He could not grasp it by the organ. If he had grasped it by the organ, man would be satisfied by sending forth food. (9)

He tried to grasp it by the down-breathing (the breath which helps to swallow food through the mouth and to carry it off through the rectum, the pâyvindriya). He got it.

3Thus it is Vâyu (the getter 1) who lays hold of food, and the Vâyu is verily Annâyu (he who gives life or who lives by food). (10)

4He thought: 'How can all this be without me?' 5. And then he thought: 'By what way shall I get there 2?' 6. And then he thought: 'If speech names, if scent smells, if the eye sees, if the ear hears, if the skin feels, if the mind thinks, if the off-breathing digests, if the organ sends forth, then what am I?' (11)

7Then opening the suture of the skull, he got in by that door.

8That door is called the Vidriti (tearing asunder), the Nândana (the place of bliss).

9There are three dwelling-places for him, three dreams; this dwelling-place (the eye), this dwelling-place (the throat), this dwelling-place (the heart) 1. (12)

10When born (when the Highest Self had entered the body) he looked through all things, in order to see whether anything wished to proclaim here another (Self). He saw this person only (himself) as the widely spread Brahman. 'I saw it,' thus he said 2; (13)

Therefore he was Idam-dra (seeing this).

11Being Idamdra by name, they call him Indra mysteriously. For the Devas love mystery, yea, they love mystery. (14)

FIFTH ADHY YA.

FIRST KHANDA.

1Let the women who are with child move away 1!

2Verily, from the beginning he (the self) is in man as a germ, which is called seed.

3This (seed), which is strength gathered from all the limbs of the body, he (the man) bears as self in his self (body). When he commits the seed to the woman, then he (the father) causes it to be born. That is his first birth. (1)

4That seed becomes the self of the woman, as if one of her own limbs. Therefore it does not injure her.

5She nourishes his (her husband's) self (the son) within her. (2) She who nourishes, is to be nourished.

6The woman bears the germ. He (the father) elevates the child even before the birth, and immediately after 1.

7When he thus elevates the child both before and after his birth, he really elevates his own self, 8. For the continuation of these worlds (men). For thus are these worlds continued.

9This is his second birth. (3)

10He (the son), being his self, is then placed in his stead for (the performance of) all good works.

11But his other self (the father), having done all he has to do, and having reached the full measure of his life, departs.

12And departing from hence he is born again. That is his third birth.

13And this has been declared by a Rishi (Rv. IV, 27, 1): (4)

14'While dwelling in the womb, I discovered all the births of these Devas. A hundred iron strongholds kept me, but I escaped quickly down like a falcon.' 15. Vâmadeva, lying in the womb, has thus declared this. (5)

And having this knowledge he stepped forth, after this dissolution of the body, and having obtained all his desires in that heavenly world, became immortal, yea, he became immortal. (6)

SIXTH ADHY YA.

FIRST KHANDA.

1Let the women go back to their place.

2Who is he whom 1 we meditate on as the Self? Which 2 is the Self?

3That by which we see (form), that by which we hear (sound), that by which we perceive smells, that by which we utter speech, that by which we distinguish sweet and not sweet, (1) and what comes from the heart and the mind, namely, perception, command, understanding, knowledge, wisdom, seeing, holding, thinking, considering, readiness (or suffering), remembering, conceiving, willing, breathing, loving, desiring?

4No, all these are various names only of knowledge (the true Self). (2)

5And that Self, consisting of (knowledge), is Brahman (m.) 3, it is Indra, it is Pragâpati 4. All these Devas, these five great elements, earth, air, ether, water, fire, these and those which are, as it were, small and mixed 5, and seeds of this kind and that kind, born from eggs, born from the womb., born from heat, born from germs 6, horses, cows, men, elephants, and whatsoever breathes, whether walking or flying, and what is immoveable--all that is led (produced) by knowledge (the Self).

6It rests on knowledge (the Self). The world is led (produced) by knowledge (the Self). Knowledge is its cause 1.

7Knowledge is Brahman. (3)

8He (Vâmadeva), having by this conscious self stepped forth from this world, and having obtained all desires in that heavenly world, became immortal, yea, he became immortal. Thus it is, Om. (4)

SEVENTH ADHY YA 2.

FIRST KHANDA.

1My speech rests in the mind, my mind rests in speech 3. Appear to me (thou, the Highest Self)! You (speech and mind) are the two pins 4 (that hold the wheels) of the Veda. May what I have learnt not forsake me 5. I join day and night with what I have learnt 6. I shall speak of the real, I shall speak the true. May this protect me, may this protect the teacher! May it protect me, may it protect the teacher, yea, the teacher!

THIRD RANYAKA 1.

FIRST ADHY YA.

FIRST KHANDA.

1Next follows the Upanishad of the Samhitâ 2.

2The former half is the earth, the latter half the heaven, their union the air 3, thus says Mândukeya; their union is the ether, thus did Mâkshavya teach it.

3That air is not considered 4 independent 5, therefore I do not agree with his (Mandûka's) son.

4Verily, the two are the same, therefore air is considered independent, thus says gastya. For it is the same, whether they say air or ether 1.

5So far with reference to deities (mythologically); now with reference to the body (physiologically):

6The former half is speech, the latter half is mind, their union breath (prâna), thus says Sûravîra 2 Mândukeya.

7But his eldest son said: The former half is mind, the latter half speech. For we first conceive with the mind indeed 3, and then we utter with speech. Therefore the former half is indeed mind, the latter half speech, but their union is really breath.

8Verily, it is the same with both, the father (Mândukeya) and the son 4.

9This (meditation as here described), joined 5 with mind, speech, and breath, is (like) a chariot drawn by two horses and one horse between them (prashtivâhana).

10And he who thus knows this union, becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

11Now all this comes from the Mândukeyas.

SECOND KHANDA.

1Next comes the meditation as taught by Sâkalya.

2The first half is the earth, the second half heaven, their uniting the rain, the uniter Parganya 1.

3And so it is when he (Parganya) rains thus strongly, without ceasing, day and night 2, 4. Then they say also (in ordinary language), 'Heaven and earth have come together.' 5. So much with regard to the deities; now with regard to the body:-- 6. Every man is indeed like an egg 3. There are two halves 4 (of him), thus they say: 'This half is the earth, that half heaven.' And there between them is the ether (the space of the mouth), like the ether between heaven and earth. In this ether there (in the mouth) the breath is fixed, as in that other ether the air is fixed. And as there are those three luminaries (in heaven), there are these three luminaries in man.

7As there is that sun in heaven, there is this eye in the head. As there is that lightning in the sky, there is this heart in the body; as there is that fire on earth, there is this seed in the member.

8Having thus represented the self (body) as the whole world, Sâkalya said: This half is the earth, that half heaven.

9He who thus knows this union, becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

THIRD KHANDA 1.

1Next come the reciters of the Nirbhuga 2.

2Nirbhuga abides on earth, Pratrinna in heaven, the Ubhayamantarena in the sky.

3Now, if any one should chide him who recites the Nirbhuga, let him answer: 'Thou art fallen from the two lower places 3.' If any one should chide him who recites the Pratrinna, let him answer: 'Thou art fallen from the two higher places 4.' But he who recites the Ubhayamantarena, there is no chiding him.

4For when he turns out the Sandhi (the union of words), that is the form of Nirbhuga 5; and when be pronounces two syllables pure (without modification), that is the form of Pratrinna 6. This comes first 1. By the Ubhayamantara (what is between the two) both are fulfilled (both the sandhi and the pada).

5Let him who wishes for proper food say the Nirbhuga; let him who wishes for Svarga, say the Pratrinna; let him who wishes for both say the Ubhayamantarena.

6Now if another man (an enemy) should chide him who says the Nirbhuga, let him say to him: 'Thou hast offended the earth, the deity; the earth, the deity, will strike thee.' If another man should chide him who says the Pratrinna, let him say to him: 'Thou hast offended heaven, the deity; heaven, the deity, will strike thee.' If another man should chide him who says the Ubhayamantarena, let him say to him: 'Thou hast offended the sky, the deity; the sky, the deity, will strike thee.' 7. And whatever the reciter shall say to one who speaks to him or does not speak to him, depend upon it, it will come to pass.

8But to a Brâhmana let him not say anything except what is auspicious.

9Only he may curse a Brâhmana in excessive wealth 2.

10Nay, not even in excessive wealth should he curse a Brâhmana, but he should say, 'I bow before Brâhmanas,'--thus says Sûravîra Mândûkeya.

FOURTH KHANDA.

1Next follow the imprecations 1.

2Let him know that breath 2 is the beam (on which the whole house of the body rests).

3If any one (a Brâhmana or another man) should chide him, who by meditation has become that breath as beam 3, then, if he thinks himself strong, he says: 'I grasped the breath, the beam, well; thou dost not prevail against me who have grasped the breath as the beam.' Let him say to him: 'Breath, the beam, will forsake thee.' 4. But if he thinks himself not strong, let him say to him: 'Thou couldst not grasp him who wishes to grasp the breath as the beam. Breath, the beam, will forsake thee.' 5. And whatever the reciter shall say to one who speaks to him or does not speak to him, depend upon it, it will come to pass. But to a Brâhmana let him not say anything except what is auspicious. Only he may curse a Brâhmana in excessive wealth. Nay, not even in excessive wealth should he curse a Brâhmana, but he should say, 'I bow before Brâhmanas,'--thus says Sûravîra Mândûkeya.

FIFTH KHANDA.

1Now those who repeat the Nirbhuga say:

2'The former half 1 is the first syllable, the latter half the second syllable, and the space between the first and second halves is the Samhitâ (union).' 3. He who thus knows this Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

4Now Hrasva Mândûkeya says: 'We reciters of Nirbhuga say, "Yes, the former half is the first syllable, and the latter half the second syllable, but the Samhitâ is the space between the first and second halves in so far as by it one turns out the union (sandhi), and knows what is the accent and what is not 2, and distinguishes what is the mora and what is not."' 5. He who thus knows this Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

6Now his middle son, the child of his mother Prâtibodhî 3, says: 'One pronounces these two syllables letter by letter, without entirely separating them, and without entirely uniting them 1. Then that mora between the first and second halves, which indicates the union, that is the Sâman (evenness, sliding). I therefore hold Sâman only to be the Samhitâ (union).

7This has also been declared by a Rishi (Rv. II, 23, 16):-- 8. 'O Brihaspati, they know nothing higher than Sâman.' 9. He who thus knows this Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

SIXTH KHANDA.

1Târukshya 2 said: 'The Samhitâ (union) is formed by means of the Brihat and Rathantara 3 Sâmans.' 2. Verily, the Rathantara Sâman is speech, the Brihat Sâman is breath. By both, by speech and breath, the Samhitâ is formed 4.

3For this Upanishad (for acquiring from his teacher the knowledge of this Samhitâ of speech and breath) Târukshya guards (his teacher's) cows a whole year.

4For it alone Târukshya guards the cows a whole year.

5This has also been declared by a Rishi (Rv. X, 181, 1; and Rv. X, 181, 2):-- 6. 'Vasishtha carried hither the Rathantara; 'Bharadvâga brought hither the Brihat of Agni.' 7. He who thus knows this Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

8Kauntharavya said: 'Speech is united with breath, breath with the blowing air, the blowing air with the Visvedevas, the Visvedevas with the heavenly world, the heavenly world with Brahman. That Samhitâ is called the gradual Samhitâ.' 9. He who knows this gradual Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga, in exactly the same manner as this Samhitâ, i.e. gradually.

10If that worshipper, whether for his own sake or for that of another, recites (the Samhitâ), let him know when he is going to recite, that this Samhitâ went up to heaven, and that it will be even so with those who by knowing it become Devas. May it always be so!

11He who thus knows this Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

12Pañkâlakanda said: 'The Samhitâ (union, composition) is speech.' 13. Verily, by speech the Vedas, by speech the metres are composed. Friends unite through speech, all beings unite through speech; therefore speech is everything here 1.

14With regard to this (view of speech being more than breath), it should be borne in mind that when we thus repeat (the Veda) or speak, breath is (absorbed) in speech; speech swallows breath. And when we are silent or sleep, speech is (absorbed) in breath; breath swallows speech. The two swallow each other. Verily, speech is the mother, breath the son.

15This has been declared also by a Rishi (Rv. X, 114, 4):-- 16. 'There is one bird; (as wind) he has entered the sky; (as breath or living soul) he saw this whole world. With my ripe mind I saw him close to me (in the heart); the mother (licks or) absorbs him (breath), and he absorbs the mother (speech).' 17. He who thus knows this Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

18Next follows the Pragâpati-Samhitâ.

19The former half is the wife, the latter half the man; the result of their union the son; the act of their union the begetting; that Samhitâ is Aditi (indestructible).

20For Aditi (indestructible) is all this whatever there is, father, mother, son, and begetting.

21This has also been declared by a Rishi (Rv. I, 189, 10)-- 22. 'Aditi is mother, is father, is son.' 23. He who thus knows this Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

SECOND ADHY YA 1.

FIRST KHANDA.

1Sthavira Sâkalya said that breath is the beam 2, and as the other beams rest on the house-beam, thus the eye, the ear, the mind, the speech, the senses, the body, the whole self rests on this 3 breath.

2Of that self the breathing is like the sibilants, the bones like the mutes, the marrow like the vowels, and the fourth part, flesh, blood, and the rest, like the semivowels 4,--so said Hrasva Mândûkeya.

3To us it was said to be a triad only 5.

4Of that triad, viz. bones, marrow, and joints, there are 360 (parts) on this side (the right), and 360 on that side (the left). They make 720 together, and 720 6 are the days and nights of the year. Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the days.

5He who thus knows this self, which consists of sight, hearing, metre, mind, and speech, as like unto the days, obtains union, likeness, or nearness with the days, has sons and cattle, and lives his full age.

SECOND KHANDA.

1Next comes Kauntharavya:

2There are 360 syllables (vowels), 360 sibilants (consonants), 360, groups.

3What we called syllables are the days, what we called sibilants are the nights, what we called groups are the junctions of days and nights. So far with regard to the gods (the days).

4Now with regard to the body. The syllables which we explained mythologically, are physiologically the bones; the sibilants which we explained mythologically, are physiologically the marrow.

5Marrow is the real breath (life), for marrow is seed, and without breath (life) seed is not sown. Or when it is sown without breath (life), it will decay, it will not grow.

6The groups which we explained mythologically, are physiologically the joints.

7Of that triad, viz. bones, marrow, and joints, there are 540 (parts) on this side (the right), and 540 on that side (the left). They make 1080 together, and 1080 are the rays of the sun. They make the Brihatî verses and the day (of the Mahâvrata) 1.

8Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the syllables.

9He who knows this self which consists of sight, hearing, metre, mind, and speech, as like unto syllables, obtains union, likeness, or nearness with the syllables, has sons and cattle, and lives his full age.

THIRD KHANDA.

1Bâdhva 1 says, there are four persons (to be meditated on and worshipped).

2The person of the body, the person of the metres, the person of the Veda, and the Great person.

3What we call the person of the body is this corporeal self. Its essence is the incorporeal conscious self.

4What we call the person of the metres is this collection of letters (the Veda). Its essence is the vowel a.

5What we call the person of the Veda is (the mind) by which we know the Vedas, the Rig-veda, Yagur-veda, and Sâma-veda. Its essence is Brahman 2(m.)

6Therefore let one chose a Brahman-priest who is full of Brahman (the Veda), and is able to see any flaw in the sacrifice.

7What we call the Great person is the year, which causes some beings to fall together, and causes others to grow up. Its essence is yonder sun.

8One should know that the incorporeal conscious self and yonder sun are both one and the same. Therefore the sun appears to every man singly (and differently).

9This has also been declared by a Rishi (Rv. I, 115, 1):-- 10. 'The bright face of the gods arose, the eye of Mitra, Varuna, and Agni; it filled heaven and earth and the sky,--the sun is the self of all that rests and moves.' 11. 'This I think to be the regular Samhitâ as conceived by me,' thus said Bâdhva.

12For the Bahvrikas consider him (the self) in the great hymn (mahad uktha), the Adhvaryus in the sacrificial fire, the Khandogas in the Mahâvrata ceremony. Him they see in this earth, in heaven, in the air, in the ether, in the water, in herbs, in trees, in the moon, in the stars, in all beings. Him alone they call Brahman.

13That self which consists of sight, hearing, metre, mind, and speech is like unto the year.

14He who recites to another that self which consists of sight, hearing, metre, mind, and speech, and is like unto the year,

FOURTH KHANDA.

1To him the Vedas yield no more milk, he has no luck in what he has learnt (from his Guru); he does not know the path of virtue.

2This has also been declared by a Rishi (Rv. X, 71, 6):-- 3. 'He who has forsaken the friend (the Veda), that knows his friends, in his speech there is no luck. Though he hears, he hears in vain, for he does not know the path of virtue.' 4. Here it is clearly said that he has no luck in what he has learnt, and that he does not know the path of virtue.

5Therefore let no one who knows this, lay the sacrificial fire (belonging to the Mahâvrata) for another, let him not sing the Sâmans of the Mahâvrata for another, let him not recite the Sastras of that day for another.

6However, let him willingly do this for a father or for an kârya; for that is done really for himself.

7We have said that the incorporeal conscious self and the sun are one 1. When these two become separated 2, the sun is seen as if it were the moon 3; no rays spring from it; the sky is red like madder; the patient cannot retain the wind, his head smells bad like a raven's nest:--let him know then that his self (in the body) is gone, and that he will not live very long 4.

8Then whatever he thinks he has to do,. let him do it, and let him recite the following hymns: Yad anti yak ka dûrake (Rv. IX, 67, 21-27); Ad it pratnasya retasah (Rv. VIII, 6, 30); Yatra brahmâ pavamâna (Rv. IX, 113, 6-11); Ud vayam tamasas pari (Rv. I, 50, 10).

9Next, when the sun is seen pierced, and seems like the nave of a cart-wheel, when he sees his own shadow pierced, let him know then that it is so (as stated before, i. e. that he is going to die soon).

10Next, when he sees himself in a mirror or in the water with a crooked head, or without a head 5, or when his pupils are seen inverted 6 or not straight, let him know then that it is so.

11Next, let him cover his eyes and watch, then threads are seen as if falling together 1. But if he does not see them, let him know then that it is so.

12Next, let him cover his ears and listen, and there will be a sound as if of a burning fire or of a carriage 2. But if he does not hear it, let him know then that it is so.

13Next, when fire looks blue like the neck of a peacock 3, or when he sees lightning in a cloudless sky, or no lightning in a clouded sky, or when he sees as it were bright rays in a dark cloud, let him know then that it is so.

14Next, when he sees the ground as if it were burning, let him know that it is so.

15These are the visible signs (from 7-14).

16Next come the dreams 4.

17If he sees a black man with black teeth, and that man kills him; or a boar kills him; a monkey jumps on 5 him; the wind carries him along quickly; having swallowed gold he spits it out 6; he eats honey; he chews stalks; he carries a red lotus; he drives with asses and boars; wearing a wreath of red flowers (naladas) he drives a black cow with a black calf, facing the south 7, 18. If a man sees any one of these (dreams), let him fast, and cook a pot of milk, sacrifice it, accompanying each oblation with a verse of the Râtri hymn (Rv. X, 12 7), and then, after having fed the Brâhmanas, with other food (prepared at his house) eat himself the (rest of the) oblation.

19Let him know that the person within all beings, not heard here 1, not reached, not thought, not subdued, not seen, not understood, not classed, but hearing, thinking, seeing, classing, sounding, understanding, knowing, is his Self.

FIFTH KHANDA 2

1Now next the Upanishad of the whole speech.

True all these are Upanishads of the whole speech, but this they call so (chiefly).

2The mute consonants represent the earth, the sibilants the sky, the vowels heaven.

The mute consonants represent Agni (fire), the sibilants air, the vowels the sun.

The mute consonants represent the Rig-veda, the sibilants the Yagur-veda, the vowels the Sâma-veda.

The mute consonants represent the eye, the sibilants the ear, the vowels the mind.

The mute consonants represent the up-breathing, the sibilants the down-breathing, the vowels the back-breathing.

3Next comes this divine lute (the human body, made by the gods). The lute made by man is an imitation of it.

4As there is a head of this, so there is a head of that (lute, made by man). As there is a stomach of this, so there is the cavity 1 (In the board) of that. As there is a tongue of this, so there is a tongue 2 in that. As there are fingers of this, so there are strings of that 3. As there are vowels of this, so there are tones of that. As there are consonants of this, so there are touches of that. As this is endowed with sound and firmly strung, so that is endowed with sound and firmly strung. As this is covered with a hairy skin, so that is covered with a hairy skin.

5Verily, in former times they covered a lute with a hairy skin.

6He who knows this lute made by the Devas (and meditates on it), is willingly listened to, his glory fills the earth, and wherever they speak ryan languages, there they know him.

7Next follows the verse, called vâgrasa, the essence of speech. When a man reciting or speaking in an assembly does not please, let him say this verse:

8'May the queen of all speech, who is covered, as it were, by the lips, surrounded by teeth, as if by spears, who is a thunderbolt, help me to speak well.' This is the vâgrasa, the essence of speech.

SIXTH KHANDA.

1Next Krishna-Hârita 4 confided this Brâhmana 5 concerning speech to him (his pupil):

2Pragâpati, the year, after having sent forth all creatures, burst. He put himself together again by means of khandas (Vedas). Because he put himself together again by means of khandas, therefore (the text of the Veda) is called Samhitâ (put together).

3Of that Samhitâ the letter n is the strength, the letter sh the breath and self ( tman).

4He who knows the Rik verses and the letters n and sh for every Samhitâ, he knows the Samhitâ with strength and breath. Let him know that this is the life of the Samhitâ.

5If the pupil asks, 'Shall I say it with the letter n or without it? 'let the teacher say, 'With the letter n.' And if he asks, 'Shall I say it with the letter sh or without it?' let the teacher say, 'With the letter sh 1.' 6. Hrasva Mândûkeya said: 'If we here recite the verses according to the Samhitâ (attending to the necessary changes of n and s into n and sh 2), and if we say the adhyâya of Mândûkeya (Ait. r. III, 1), then the letters n and sh (strength and breath) have by this been obtained for us.' 7. Sthavira Sâkalya said: 'If we recite the verses according to the Samhitâ, and if we say the adhyâya of Mândûkeya, then the letters n and sh have by this been obtained for us.' 8. Here the Rishis, the Kâvasheyas 3, knowing this, said: 'Why should we repeat (the Veda), why should we sacrifice? We offer as a sacrifice breath in speech, or speech in breath. What is the beginning (of one), that is the end (of the other).' 9. Let no one tell these Samhitâs (Ait. r. III, 1-III, 2) to one who is not a resident pupil, who has not been with his teacher at least one year, and who is not himself to become an instructor 1. Thus say the teachers, yea, thus say the teachers., and then rest in another place finishing it.

11'And in the place where he reads this, he should not read p. 268 anything else, though he may read this (the Mahâvrata) where he has read something else.

12'No one should bathe and become a snâtaka 1c who does not read this. Even if he has read many other things, he should not become a snâtaka if he has not read this.

13'Nor should he forget it, and even if he should forget anything else, he should not forget this.

14'No, he should never forget this.

15'If he does not forget this, it will be enough for himself (or for acquiring a knowledge of the Self).

16'It is enough, let him know this to be true.

17'Let him who knows this not communicate, nor dine, nor amuse himself with any one who does not know it.' Then follow some more rules as to the reading of the Veda in general:

18'When the old water that stood round the roots of trees is dried up (after about the month of Pausha, January to February 2c) he should not read; nor (at any time) in the morning or in the afternoon, when the shadows meet (he should begin at sunrise so soon as the shadows divide, and end in the evening before they fall together). Nor should he read 3c when a cloud has risen; and when there is an unseasonable rain (after the months of Srâvana and Bhâdrapada, August and September 4c) he should stop his Vedic reading for three nights. Nor should he at that time tell stories, not even during the night, nor should he glory in his knowledge.

19'This (the Veda thus learnt and studied) is the name of that Great Being; and he who thus knows the name of that Great Being, he becomes Brahman, yea, he becomes Brahman.'

KAUSH TAKI-BR HMANA-UPANISHAD.

KAUSH TAKI-UPANISHAD.

FIRST ADHY YA.

1KITRA Gâṅgyâyani 1, forsooth, wishing to perform a sacrifice, chose runi (Uddâlaka 2, to be his chief priest). But runi sent his son, Svetaketu, and said: 'Perform the sacrifice for him.' When Svetaketu 3 had arrived, Kitra asked him: 'Son of Gautama 4, is there a hidden place in the world where you are able to place me, or is it the other way, and are you going to place me in the world to which it (that other way) leads 5?' He answered and said: 'I do not know this. But, let me ask the master.' Having approached his father, he asked: 'Thus has Kitra asked me; how shall I answer?' runi said: 'I also do not know this. Only after having learnt the proper portion of the Veda in Kitra's own dwelling, shall we obtain what others give us (knowledge). Come, we will both go.' Having said this he took fuel in his hand (like a pupil), and approached Kitra Gâṅgyâyani, saying: 'May I come near to you?' He replied: 'You are worthy of Brahman 1, O Gautama, because you were not led away by pride. Come hither, I shall make you know clearly.' 2. And Kitra said: All who depart from this world (or this body) go to the moon 2. In the former, (the bright) half, the moon delights in their spirits; in the other, (the dark) half, the moon sends them on to be born again 1. Verily, the moon is the door of the Svarga world (the heavenly world). Now, if a man objects to the moon (if one is not satisfied with life there) the moon sets him free 2. But if a man does not object, then the moon sends him down as rain upon this earth. And according to his deeds and according to his knowledge he is born again here as a worm, or as an insect, or as a fish, or as a bird, or as a lion, or as a boar, or as a serpent 3, or as a tiger, or as a man, or as something else in different places 4. When he has thus returned to the earth, some one (a sage) asks: 'Who art thou?' And he should answer: 'From the wise moon, who orders the seasons 5, when it is born consisting of fifteen parts, from the moon who is the home of our ancestors, the seed was brought. This seed, even me, they (the gods mentioned in the Pañkâgnividyâ 6) gathered up in an active man, and through an active

man they brought me to a mother. Then I, growing up to be born, a being living by months, whether twelve or thirteen, was together with my father, who also lived by (years of) twelve or thirteen months, that I might either know it (the true Brahman) or not know it. Therefore, O ye seasons 1, grant that I may attain immortality (knowledge of Brahman). By this my true saying, by this my toil (beginning with the dwelling in the moon and ending with my birth on earth) I am (like) a season, and the child of the seasons.' 'Who art thou?' the sage asks again. 'I am thou,' he replies. Then he sets him free 2 (to proceed onward).

He (at the time of death), having reached the path of the gods, comes to the world of Agni (fire), to the world of Vâyu (air), to the world of Varuna, to the world of Indra, to the world of Pragâpati (Virâg), to the world of Brahman (Hiranyagarbha). In that world there is the lake ra 3, the moments called Yeshtiha 4, the river Vigarâ (age-less), the tree Ilya 5, the city Sâlagya, the palace Aparâgita (unconquerable), the door-keepers Indra and Pragâpati, the hall of Brahman, called Vibhu 1 (built by vibhu, egoism), the throne Vikakshanâ (buddhi, perception), the couch Amitaugas (endless splendour), and the beloved Mânasî (mind) and her image Kâkshushî (eye), who, as if taking flowers, are weaving the worlds, and the Apsaras, the Ambâs (sruti, sacred scriptures), and Ambâyavîs (buddhi, understanding), and the rivers Ambayâs (leading to the knowledge of Brahman). To this world he who knows this (who knows the Paryaṅka-vidyâ) approaches. Brahman says to him: 'Run towards him (servants) with such worship as is due to myself. He has reached the river Vigarâ (age-less), he will never age.

4Then five hundred Apsaras go towards him, one hundred with garlands in their hands, one hundred with ointments in their hands, one hundred with perfumes in their hands, one hundred with garments in their hands, one hundred with fruit 2 in their hands. They adorn him with an adornment worthy of Brahman, and when thus adorned with the adornment of Brahman, the knower of Brahman moves towards Brahman (neut.) 3 He comes to the lake ra, and he crosses it by the mind, while those who come to it without knowing the truth 4, are drowned. He comes to the moments called Yeshtiha, they flee from him.

He comes to the river Vigarâ, and crosses it by the mind alone, and there shakes off his good and evil deeds. His beloved relatives obtain the good, his unbeloved relatives the evil he has done. And as a man, driving in a chariot, might look at the two wheels (without being touched by them), thus he will look at day and night, thus at good and evil deeds, and at all pairs (at all correlative things, such as light and darkness, heat and cold, &c.) Being freed from good and freed from evil he, the knower of Brahman (neut.), moves towards Brahman.

5He approaches the tree Ilya, and the odour of Brahman reaches him. He approaches the city Sâlagya, and the flavour of Brahman reaches him. He approaches the palace Aparâgita, and the splendour of Brahman reaches him. He approaches the door-keepers Indra and Pragâpati, and they run away from him. He approaches the hall Vibhu, and the glory of Brahman reaches him (he thinks, I am Brahman). He approaches the throne Vikakshanâ. The Sâman verses, Brihad and Rathantara, are the eastern feet of that throne 1; the Sâman verses, Syaita and Naudhasa, its western feet; the Sâman verses, Vairûpa and Vairâga, its sides lengthways (south and north); the Sâman verses, Sâkvara and Raivata, its sides crossways (east and west). That throne is Pragñâ, knowledge, for by knowledge (self-knowledge) he sees clearly. He approaches the couch Amitaugas. That is Prâna (speech). The past and the future are its eastern feet; prosperity and earth its western feet; the Sâman verses, Brihad and Rathantara, are the two sides lengthways of the couch (south and north);

the Sâman verses, Bhadra and Yagñâyagñîya, are its cross-sides at the head and feet (east and west); the Rik and Sâman are the long sheets 1 (east and west); the Yagus the cross-sheets (south and north); the moon-beam the cushion; the Udgîtha the (white) coverlet; prosperity the pillow

2On this couch sits Brahman, and he who knows this (who knows himself one with Brahman sitting on the couch) mounts it first with one foot only. Then Brahman says to him: 'Who art thou?' and he shall answer:

6'I am (like) a season, and the child of the seasons, sprung from the womb of endless space, from the light (from the luminous Brahman). The light, the origin of the year, which is the past, which is the present, which is all living things, and all elements, is the Self 3. Thou art the Self. What thou art, that am U Brahman says to him: 'Who am I?' He shall answer: 'That which is, the true' (Sat-tyam).

Brahman asks: 'What is the true?' He says to him: 'What is different from the gods and from the senses (prâna) that is Sat, but the gods and the senses are Tyam. Therefore by that name Sattya (true) is called all this whatever there is. All this thou art.'

7This is also declared by a verse: 'This great Rishi, whose belly is the Yagus, the head the Sâman, the form the Rik, is to be known as being imperishable, as being Brahman.' Brahman says to him: 'How dost thou obtain my male names?' He should answer: 'By breath (prânah).' Brahman asks: 'How my female names?' He should answer: 'By speech (vâk).' Brahman asks: 'How my neuter names?' He should answer: 'By mind (manas).' 'How smells?' 'By the nose.' 'How forms?' 'By the eye.' 'How sounds?' 'By the ear.' 'How flavours of food?' 'By the tongue.' 'How actions?' 'By the hands.' 'How pleasures and pain?' 'By the body.' 'How joy, delight, and offspring?' 'By the organ.' 'How journeyings?' 'By the feet.' 'How thoughts, and what is to be known and desired?' 'By knowledge (pragñâ) alone.' Brahman says to him: 'Water indeed is this my world 1, the whole Brahman world, and it is thine.' Whatever victory, whatever might belongs to Brahman, that victory and that might he obtains who knows this, yea, who knows this 2.

SECOND ADHY YA.

1Prâna (breath) 1 is Brahman, thus says Kaushîtaki. Of this prâna, which is Brahman, the mind (manas) is the messenger, speech the housekeeper, the eye the guard, the ear the informant. He who knows mind as the messenger of prâna, which is Brahman, becomes possessed of the messenger. He who knows speech as the housekeeper, becomes possessed of the housekeeper. He who knows the eye as the guard, becomes possessed of the guard. He who knows the ear as the informant, becomes possessed of the informant.

Now to that prâna, which is Brahman, all these deities (mind, speech, eye, ear) bring an offering, though he asks not for it, and thus to him who knows this all creatures bring an offering, though he asks not for it. For him who knows this, there is this Upanishad (secret vow), 'Beg not!' As a man who has begged through a village and got nothing sits down and says, 'I shall never eat anything given by those people,' and as then those who formerly refused him press him (to accept their alms), thus is the rule for him who begs not, but the charitable will press him and say, 'Let us give to thee.'

2Prâna (breath) is Brahman, thus says Paiṅgya. And in that prâna, which is Brahman, the eye stands firm behind speech, the ear stands firm behind the eye, the mind stands firm behind the car, and the spirit stands firm behind the mind

1To that prâna, which is Brahman, all these deities bring an offering, though he asks not for it, and thus to him who knows this, all creatures bring an offering, though he asks not for it. For him who knows this, there is this Upanishad (secret vow), 'Beg not!' As a man who has begged through a village and got nothing sits down and says, 'I shall never eat anything given by those people,' and as then those who formerly refused him press him (to accept their alms), thus is the rule for him who begs not, but the charitable will press him and say, 'Let us give to thee.'

3Now follows the attainment of the highest treasure (scil. prâna, spirit 2). If a man meditates on that highest treasure, let him on a full moon or a new moon, or in the bright fortnight, under an auspicious Nakshatra, at one of these proper times, bending his right knee, offer oblations of ghee with a ladle (sruva), after having placed the fire, swept the ground 3, strewn the sacred grass, and sprinkled water. Let him say: 'The deity called Speech is the attainer, may it attain this for me from him (who possesses and can bestow what I wish for). Svâhâ to it!' 'The deity called prâna (breath) is the attainer, may it attain this for me from him. Svâhâ to it!'

'The deity called the eye is the attainer, may it attain this for me from him. Svâhâ to it!' 'The deity called the car is the attainer, may it attain this for me from him. Svâhâ to it!' 'The deity called mind (manas) is the attainer of it, may it attain this for me from him. Svâhâ to it.' 'The deity called pragñâ (knowledge) is the attainer of it, may it attain this for me from him. Svâhâ to it!' Then having inhaled the smell of the smoke, and having rubbed his limbs with the ointment of ghee, walking on in silence, let him declare his wish, or let him send a messenger. He will surely obtain his wish.

4Now follows the Daiva Smara, the desire to be accomplished by the gods. If a man desires to become dear 1 to any man or woman, or to any men or women, then at one of the (fore-mentioned) proper times he offers, in exactly the same manner (as before), oblations of ghee, saying: 'I offer thy speech in myself, I (this one here 2), Svâhâ.' 'I offer thy ear in myself, I (this one here), Svâhâ.' 'I offer thy mind in myself, I (this one here), Svâhâ.' 'I offer thy pragñâ (knowledge) in myself, I (this one here), Svâhâ.' Then having inhaled the smell of the smoke, and having rubbed his limbs with the ointment of. ghee, walking on in silence, let him try to come in contact or let him stand speaking in the wind, (so that the wind may carry his words to the person by whom he desires to be loved). Surely he becomes dear, and they think of him.

5Now follows the restraint (samyamana) instituted by Pratardana (the son of Divodâsa): they call it the inner Agni-hotra. So long as a man speaks, he cannot breathe, he offers all the while his prâna (breath) in his speech. And so long as a man breathes, he cannot speak, he offers all the while his speech in his breath. These two endless and immortal oblations he offers always, whether waking or sleeping. Whatever other oblations there are (those, e. g. of the ordinary Agnihotra, consisting of milk and other things), they have an end, for they consist of works (which, like all works, have an end). The ancients, knowing this (the best Agnihotra), did not offer the (ordinary) Agnihotra.

6Uktha 1 is Brahman, thus said Sushkabhriṅgâra. Let him meditate on it (the uktha) as the same with the Rik, and all beings will praise him as the best. Let him meditate on it as the same with the Yagus, and all beings will join before him as the best. Let him meditate on it as the same with the Sâman, and all beings will bow before him as the best 1. Let him meditate on it as the same with might, let him meditate on it as the same with glory, let him meditate on it as the same with splendour. For as the bow is among weapons the mightiest, the most glorious, the most splendid, thus is he who knows this among all beings the mightiest, the most glorious, the most splendid. The Adhvaryu conceives the fire of the altar, which is used for the sacrifice, to be himself. In it he (the Adhvaryu) weaves the Yagus portion of the sacrifice. And in the Yagus portion the Hotri weaves the Rik portion of the sacrifice. And in the Rik portion the Udgâtri weaves the Sâman portion of the sacrifice. He (the Adhvaryu or prâna) is the self of the threefold knowledge; he indeed is the self of it (of prâna). He who knows this is the self of it (becomes prâna 2).

7Next follow the three kinds of meditation of the all-conquering (sarvagit) Kaushîtaki. The all-conquering Kaushîtaki adores the sun when rising, having put on the sacrificial cord 1, having brought water, and having thrice sprinkled the water-cup, saying: 'Thou art the deliverer, deliver me from sin.' In the same manner he adores the sun when in the zenith, saying: 'Thou art the highest deliverer, deliver me highly from sin.' In the same manner he adores the sun when setting, saying: 'Thou art the full deliverer, deliver me fully from sin.' Thus he fully removes whatever sin he committed by day and by night. And in the same manner he who knows this, likewise adores the sun, and fully removes whatever sin he committed by day and by night.

8Then (secondly) let him worship every month (in the year) at the time of the new moon, the moon as it is seen in the west in the same manner (as before described with regard to the sun), or let him send forth his speech toward the moon with two green blades of grass, saying: 'O thou who art mistress of immortal joy, through that gentle heart of mine which abides in the moon, may I never weep for misfortune concerning my children.' The children of him (who thus adores the moon) do not indeed die before him. Thus it is with a man to whom a son is already born.

Now for one to whom no son is born as yet. He mutters the three Rik verses. 'Increase, O Soma! may vigour come to thee' (Rv. I, 91, 16; IX, 31, 4).

'May milk, may food go to thee' (Rv. I, 91, 18); 'That ray which the dityas gladden.' Having muttered these three Rik verses, he says: 'Do not increase by our breath (prâna), by our offspring, by our cattle; he who hates us and whom we hate, increase by his breath, by his offspring, by his cattle. Thus I turn the turn of the god, I return the turn of ditya 1.' After these words, having raised the right arm (toward Soma), he lets it go again 2.

9Then (thirdly) let him worship on the day of the full moon the moon as it is seen in the east in the same manner, saying: 'Thou art Soma, the king, the wise, the five-mouthed, the lord of creatures. The Brâhmana is one of thy mouths; with that mouth thou eatest the kings (Kshatriyas); make me an eater of food by that mouth! The king is one of thy mouths; with that mouth thou eatest the people (Vaisyas); make me an eater of food by that mouth! The hawk is one of thy mouths; with that mouth thou eatest the birds; make me an eater of food by that mouth! Fire is one of thy mouths; with that mouth thou eatest this world; make me an eater of food by that mouth! In thee there is the fifth mouth; with that mouth thou eatest all beings; make me an eater of food by that mouth! Do not decrease by our life, by our offspring, by our cattle; he who hates us and whom we hate, decrease by his life, by his offspring, by his cattle. Thus I turn the turn of the god, I return the turn of ditya.' After these words, having raised the right arm, he lets it go again.

10Next (having addressed these prayers to Soma) when being with his wife, let him stroke her heart, saying: 'O fair one, who hast obtained immortal joy by that which has entered thy heart through Pragâpati, mayest thou never fall into sorrow about thy children 1.' Her children then do not die before her.

11Next, if a man has been absent and returns home, let him smell (kiss) his son's head, saying: 'Thou springest from every limb, thou art born from the heart, thou, my son, art my self indeed, live thou a hundred harvests.' He gives him his name, saying: 'Be thou a stone, be thou an axe, be thou solid 2 gold; thou, my son, art light indeed, live thou a hundred harvests.' He pronounces his name. Then he embraces him, saying: 'As Pragâpati (the lord of creatures) embraced his creatures for their welfare, thus I embrace thee,' (pronouncing his name.) Then he mutters into his right ear, saying: 'O thou, quick Maghavan, give to him' (Rv. III, 36, 10 3). 'O Indra, bestow the best wishes' (Rv. II, 21, 6), thus he whispers into his left ear. Let him then thrice smell (kiss) his head, saying: 'Do not cut off (the line of our race), do not suffer. Live a hundred harvests of life; I kiss thy head, O son, with thy name.' He then thrice makes a lowing sound over his head, saying: 'I low over thee with the lowing sound of cows.' 12. Next follows the Daiva Parimara 4, the dying around of the gods (the absorption of the two classes of gods, mentioned before, into prâna or Brahman). This Brahman shines forth indeed when the fire burns, and it dies when it burns not. Its splendour goes to the sun alone, the life (prâna, the moving principle) to the air.

This Brahman shines forth indeed when the sun is seen, and it dies when it is not seen. Its splendour goes to the moon alone, the life (prâna) to the air.

This Brahman shines forth indeed when the moon is seen, and it dies when it is not seen. Its splendour goes to the lightning alone, its life (prâna) to the air.

This Brahman shines forth indeed when the lightning flashes, and it dies when it flashes not. Its splendour goes to the air, and the life (prâna) to the air.

Thus all these deities (i. e. fire, sun, moon, lightning), having entered the air, though dead, do not vanish; and out of the very air they rise again. So much with reference to the deities (mythological). Now then with reference to the body (physiological).

13This Brahman shines forth indeed when one speaks with speech, and it dies when one does not speak. His splendour goes to the eye alone, the life (prâna) to breath (prâna).

This Brahman shines forth indeed when one sees with the eye, and it dies when one does not see. Its splendour goes to the ear alone, the life (prâna) to breath (prâna).

This Brahman shines forth indeed when one hears with the ear, and it dies when one does not hear. Its splendour goes to the mind alone, the life (prâna) to breath (prâna).

This Brahman shines forth indeed when one thinks with the mind, and it dies when one does not think. Its splendour goes to the breath (prâna) alone, and the life (prâna) to breath (prâna).

Thus all these deities (the senses, &c.), having entered breath or life (prâna) alone, though dead, do not vanish; and out of very breath (prâna) they rise again. And if two mountains, the southern and northern, were to move forward trying to crush him who knows this, they would not crush him. But those who hate him and those whom he hates, they die around him.

14Next follows the Nihsreyasâdâna 1 (the accepting of the pre-eminence of prâna (breath or life) by the other gods). The deities (speech, eye, ear, mind), contending with each for who was the best, went out of this body, and the body lay without breathing, withered, like a log of wood. Then speech went into it, but speaking by speech, it lay still. Then the eye went into it, but speaking by speech, and seeing by the eye, it lay still. Then the ear went into it, but speaking by speech, seeing by the eye, hearing by the car, it lay still. Then mind went into it, but speaking by speech, seeing by the eye, hearing by the ear, thinking by the mind, it lay still. Then breath (prâna, life) went into it, and thence it rose at once. All these deities, having recognised the pre-eminence in prâna, and having comprehended prâna alone as the conscious self (pragñâtman) 2, went out of this body with all these (five different kinds of prâna), and resting in the air (knowing that prâna had entered the air), and merged in the ether (âkâsa), they went to heaven. And in the same manner he who knows this, having recognised the pre-eminence in prâna, and having comprehended prâna alone as the conscious self (pragñâtman), goes out of this body with all these (does no longer believe in this body), and resting in the air, and merged in the ether, he goes to heaven, he goes to where those gods (speech, &c.) are. And having reached this he, who knows this, becomes immortal with that immortality which those gods enjoy.

15Next follows the father's tradition to the son, and thus they explain it 1. The father, when going to depart, calls his son, after having strewn the house with fresh grass, and having laid the sacrificial fire, and having placed near it a pot of water with a jug (full of rice), himself covered with a new cloth, and dressed in white. He places himself above his son, touching his organs with his own organs, or he may deliver the tradition to him while he sits before him. Then he delivers it to him. The father says: 'Let me place my speech in thee.' The son says: 'I take thy speech in me.' The father says: 'Let me place my scent (prâna) in thee.' The son says: 'I take thy scent in me.' The father says: 'Let me place my eye in thee.' The son says: 'I take thy eye in me.' The father says: 'Let me place my ear in thee.' The son says: 'I take thy ear in me.' The father says: 'Let me place my tastes of food in thee.' The son says: 'I take thy tastes of food in me.' The father says: 'Let me place my actions in thee! The son says: 'I take thy actions in me.' The father says: 'Let me place my pleasure and pain in thee.' The son says: 'I take thy pleasure and pain in me.' The father says: 'Let me place happiness, joy, and offspring in thee.' The son says: 'I take thy happiness, joy, and offspring in me.' The father says: 'Let me place my walking in thee.' The son says: 'I take thy walking in me 1.' The father says: 'Let me place my mind in thee.' The son says: 'I take thy mind in me.' The father says: 'Let me place my knowledge (pragñâ) in thee.' The son says: 'I take thy knowledge in me.' But if the father is very ill, he may say shortly: 'Let me place my spirits (prânas) in thee,' and the son: 'I take thy spirits in me.' Then the son walks round his father keeping his right side towards him, and goes away. The father calls after him: 'May fame, glory of countenance, and honour always follow thee.' Then the other looks back over his left shoulder, covering himself with his hand or the hem of his garment, saying: 'Obtain the heavenly worlds (svarga) and all desires.'

If the father recovers, let him be under the authority of his son, or let him wander about (as an ascetic). But if he departs, then let them despatch him, as he ought to be despatched, yea, as he ought to be despatched 2.

THIRD ADHY YA 1.

1Pratardana, forsooth, the son of Divodâsa (king of Kâsî), came by means of fighting and strength to the beloved abode of Indra. Indra said to him 'Pratardana, let me give you a boon to choose.' And Pratardana answered: 'Do you yourself choose that boon for me which you deem most beneficial for a man.' Indra said to him: 'No one who chooses, chooses for another; choose thyself,' Then Pratardana replied: 'Then that boon to choose is no boon for me.' Then, however, Indra did not swerve from the truth, for Indra is truth. Indra said to him: 'Know me only; that is what I deem most beneficial for man, that he should know me. I slew the three-headed son of Tvashtri; I delivered the Arunmukhas, the devotees, to the wolves (sâlâvrika); breaking many treaties, I killed the people of Prahlâda in heaven, the people of Puloma in the sky, the people of Kâlakañga on earth 2. And not one hair of me was harmed there. And he who knows me thus, by no deed of his is his life harmed, not by the murder of his mother, not by the murder of his father, not by theft, not by the killing of a Brahman. If he is going to commit a sin, the bloom 1 does not depart from his face.' 2. Indra said: 'I am prâna, meditate on me as the conscious self (pragñâtman), as life, as immortality. Life is prâna, prâna is life. Immortality is prâna, prâna is immortality. As long as prâna dwells in this body, so long surely there is life. By prâna he obtains immortality in the other world, by knowledge true conception. He who meditates on me as life and immortality, gains his full life in this world, and obtains in the Svarga world immortality and indestructibility.' (Pratardana said): 'Some maintain here, that the prânas become one, for (otherwise) no one could at the same time make known a name by speech, see a form with the eye, hear a sound with the car, think a thought with the mind. After having become one, the prânas perceive all these together, one by one. While speech speaks, all prânas speak after it. While the eye sees, all prânas see after it. While the car hears, all prânas hear after it. While the mind thinks, all prânas think after it. While the prâna breathes, all prânas breathe after it.'

'Thus it is indeed,' said Indra, 'but nevertheless there is a pre-eminence among the prânas 2.

3Man lives deprived of speech, for we see dumb people. Man lives deprived of sight, for we see blind people. Man lives deprived of hearing, for we see deaf people. Man lives deprived of mind, for we see infants. Man lives deprived of his arms, deprived of his legs, for we see it thus. But prâna alone is the conscious self (pragñâtman), and having laid hold of this body, it makes it rise up. Therefore it is said, Let man worship it alone as uktha 1. What is prâna, that is pragñâ (self-consciousness); what is pragñâ (self-consciousness), that is prâna, for together they (pragñâ and prâna) live in this body, and together they go out of it. Of that, this is the evidence, this is the understanding. When a man, being thus asleep, sees no dream whatever, he becomes one with that prâna alone 2. Then speech goes to him (when he is absorbed in prâna) with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he awakes, then, as from a burning fire sparks proceed in all directions, thus from that self the prânâs (speech, &c.) proceed, each towards its place; from the prânas the gods (Agni, &c.), from the gods the worlds.

Of this, this is the proof, this is the understanding. When a man is thus sick, going to die, falling into weakness and faintness, they say: 'His thought has departed, he hears not, he sees not, he speaks not, he thinks not.' Then he becomes one with that prâna alone. Then speech goes to him (who is absorbed in prâna) with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he departs from this body, he departs together with all these 1.

4Speech gives up to him (who is absorbed in prâna) all names, so that by speech he obtains all names. The nose gives up to him all odours, so that by scent he obtains all odours. The eye gives up to him all forms, so that by the eye he obtains all forms. The ear gives up to him all sounds, so that by the ear he obtains all sounds. The mind gives up to him all thoughts, so that by the mind he obtains all thoughts. This is the complete absorption in prâna. And what is prâna is pragñâ (self-consciousness), what is pragñâ (self-consciousness) is prâna. For together do these two live in the body, and together do they depart.

Now we shall explain how all things become one in that pragñâ (self-consciousness).

5Speech is one portion taken out 2 of pragñâ (self-conscious knowledge), the word is its object, placed outside. The nose is one portion taken out of it, the odour is its object, placed outside. The eye is one portion taken out of it, the form is its object, placed outside. The ear is one portion taken out of it, the sound is its object, placed outside. The tongue is one portion taken out of it, the taste of food is its object, placed outside. The two hands are one portion taken out of it, their action is their object, placed outside. The body is one portion taken out of it, its pleasure and pain are its object, placed outside. The organ is one portion taken out of it, happiness, joy, and offspring are its object, placed outside. The two feet are one portion taken out of it, movements are their object, placed outside. Mind is one portion taken out of it, thoughts and desires are its object, placed outside.

6Having by pragñâ (self-conscious knowledge) taken possession of speech, he obtains by speech all words. Having by pragñâ taken possession of the nose, he obtains all odours. Having by pragñâ taken possession of the eye, he obtains all forms. Having by pragñâ taken possession of the ear, he obtains all sounds. Having by pragñâ taken possession of the tongue, he obtains all tastes of food. Having by pragñâ taken possession of the two hands, he obtains all actions. Having by pragñâ taken possession of the body, he obtains pleasure and pain. Having by pragñâ taken possession of the organ, he obtains happiness, joy, and offspring. Having by pragñâ taken possession of the two feet, he obtains all movements. Having by pragñâ taken possession of mind, he obtains all thoughts.

7For without pragñâ (self-consciousness) speech does not make known (to the self) any word 1. 'My mind was absent,' he says, 'I did not perceive that word.' Without pragñâ the nose does not make known any odour. 'My mind was absent,' he says, 'I did not perceive that odour.' Without pragñâ the eye does not make known any form. 'My mind was absent,' he says, 'I did not perceive that form.' Without pragñâ the ear does not make known any sound. 'My mind was absent,' he says, 'I did not perceive that sound.' Without pragñâ the tongue does not make known any taste. 'My mind was absent,' he says, 'I did not perceive that taste.' Without pragñâ the two hands do not make known any act. 'Our mind was absent,' they say, 'we did not perceive any act.' Without pragñâ the body does not make known pleasure or pain. 'My mind was absent,' he says, 'I did not perceive that pleasure or pain.' Without pragñâ the organ does not make known happiness, joy, or offspring. 'My mind was absent,' he says, 'I did not perceive that happiness, joy, or offspring.' Without pragñâ, the two feet do not make known any movement. 'Our mind was absent,' they say, 'we did not perceive that movement.' Without pragñâ no thought succeeds, nothing can be known that is to be known.

8Let no man try to find out what speech is, let him know the speaker. Let no man try to find out what odour is, let him know him who smells. Let no man try to find out what form is, let him know the seer. Let no man try to find out what sound is, let him know the hearer. Let no man try to find out the tastes of food, let him know the knower of tastes. Let no man try to find out what action is, let him know the agent. Let no man try to find out what pleasure and pain are, let him know the knower of pleasure and pain. Let no man try to find out what happiness, joy, and offspring are, let him know the knower of happiness, joy, and offspring. Let no man try to find out what movement is, let him know the mover. Let no man try to find out what mind is, let him know the thinker. These ten objects (what is spoken, smelled, seen, &c.) have reference to pragñâ (self-consciousness), the ten subjects (speech, the senses, mind) have reference to objects. If there were no objects, there would be no subjects; and if there were no subjects, there would be no objects. For on either side alone nothing could be achieved. But that (the self of pragñâ, consciousness, and prâna, life) is not many, (but one.) For as in a car the circumference of a wheel is placed on the spokes, and the spokes on the nave, thus are these objects (circumference) placed on the subjects (spokes), and the subjects on the prâna. And that prâna (breath, the living and breathing power) indeed is the self of pragñâ (the self-conscious self), blessed, imperishable, immortal. He does not increase by a good action, nor decrease by a bad action. For he (the self of prâna and pragñâ) makes him, whom he wishes to lead up from these worlds, do a good deed; and the same makes him, whom he wishes to lead down from these worlds, do a bad deed 1. And he is the guardian of the world, he is the king of the world, he is the lord of the universe,--and he is my (Indra's) self, thus let it be known, yea, thus let it be known!

FOURTH ADHY YA 1

1There was formerly Gârgya Bâlâki 2, famous as a man of great reading; for it was said of him that he lived among the Usînaras, among the Satvat-Matsyas, the Kuru-Pañkâlas, the Kâsî-Videhas

3Having gone to Agâtasatru, (the king) of Kâsî, he said to him: 'Shall I tell you Brahman?' Agâtasatru said to him: 'We give a thousand (cows) for that speech (of yours), for verily all people run away, saying, "Ganaka (the king of Mithilâ) is our father (patron)."'

24 BRIHAD- RANYAKA-UPANISHAD.

KAUSH TAKI-BR HMANA-UPANISHAD.

i. ditye purushah.

atishthâh sarveshâm bhûtânâm mûrdhâ râgâ.

i. Id.

brihat pândaravâsâ p. 301(<pânduravâsâ>) atishthâh sarveshâm bhûtânâm mûrdhâ.

ii. Kandre purushah.

brihat pândaravâsâh somo râgâ. (Nâsyânnam kshîyate, is the reward.)

ii. Kandramasi.

somo râgâ, annasyâtmâ. Only annasyâtmâ.

iii. Vidyuti purushah tegasvî.

iii. Id.

tegasy âtmâ. satyasyâtmâ.

iiib. stanayitnau purushah.

sabdasyâtmâ.

iv. kâse purushah.

pûrnam apravarti.

iv. Id. (5)

pûrnam apravarti brahma. apravritti.

v. Vâyau, purushah.

indro vaikuntho 'parâgitâ senâ.

v. Id. (4)

Id.

vi. Agnau purushah.

vishâsahih.

vi. Id.

Id.

vii. Apsu purushah.

pratirûpah.

vii. Id.

nâmnasyâtmâ. tegusa âtmâ.

viii. darse purushah.

rokishnuh.

viii. Id.

pratirûpah.

viiib. pratisrutkâyâm purushah. (9)

dvitîyo 'napagah. asuh.

ix. Yantam paskâk khabdah.

asuh.

ix. Yah sabdah purusham anveti. (10) sabde.

Id. mrityuh. p. 302 x. Dikshu purushah.

dvitîyo 'napagah.

x. Deest.

xi. Khâyâmayah purushah.

mrityuh.

x. Khâyâpurushah. (8b) khâyâyâm.

Id. dvitîyo 'napagah.

xii. tmani purushah.

âtmanvî.

xi. Sârîrah purushah.

(12) sarîre purushah.

pragâpatih.

xii. Yah prâgña âtmâ, yenaitat suptah svapnayâ karati.

Yamo râgâ. (11) purushah svapnayâ karati yamo râgâ.

xiii. Dakshine 'kshan purushah.

nâmna (vâka) âtmâ, agner âtmâ, gyotisha âtmâ.

xiv. Savye 'kshan purushah.

satyasyâtmâ, vidyuta âtmâ, tegasa âtmâ.

3Bâlâki said: 'The person that is in the sun, on him I meditate (as Brahman).' Agâtasatru said to him: 'No, no! do not challenge me (to a disputation) on this 1. I meditate on him who is called great, clad in white raiment 2, the supreme, the head of all beings. Whoso meditates on him thus, becomes supreme, and the head of all beings.' 4. Bâlâki said: 'The person that is in the moon, on him I meditate.' Agâtasatru said to him: 'Do not challenge me on this. I meditate on him as Soma, the king, the self, (source) of all food. Whoso meditates on him thus, becomes the self, (source) of all food.' 5. Bâlâki said: 'The person that is in the lightning, on him I meditate.' Agâtasatru said to him: 'Do not challenge me on this. I meditate on him as the self in light. Whoso meditates on him thus, becomes the self in light.' 6. Bâlâki said: 'The person that is in the thunder, on him I meditate.' Agâtasatru said to him: 'Do not challenge me on this. I meditate on him as the self of sound 1. Whoso meditates on him thus, becomes the self of sound.' 7. Bâlâki said: 'The person that is in the ether, on him I meditate.' Agâtasatru said to him: 'Do not challenge me on this. I meditate on him as the full, quiescent Brahman. Whoso meditates on him thus, is filled with offspring and cattle. Neither he himself nor his offspring dies before the time.' 8. Bâlâki said: 'The person that is in the air, on him I meditate.' Agâtasatru said to him: 'Do not challenge me on this. I meditate on him as Indra Vaikuntha, as the unconquerable army. Whoso meditates on him thus, becomes victorious, unconquerable, conquering his enemies.' 9. Bâlâki said: 'The person that is in the fire, on him I meditate.' Agâtasatru said to him: 'Do not challenge me on this. I meditate on him as powerful. Whoso meditates on him thus, becomes powerful among others 1.' 10. Bâlâki said: 'The person that is in the water, on him I meditate.' Agâtasatru said to him: 'Do not challenge me on this. I meditate on him as the self of the name. Whoso meditates on him thus, becomes the self of the name.' So far with regard to deities (mythological); now with regard to the body (physiological).

11Bâlâki said: 'The person that is in the mirror, on him I meditate.' Agâtasatru said to him: 'Do not challenge me on this. I meditate on him as the likeness. Whoso meditates on him thus, to him a son is born in his family who is his likeness, not one who is not his likeness.' 12. Bâlâki said: 'The person that is in the echo, on him I meditate.' Agâtasatru said to him: 'Do not challenge me on this. I meditate on him as the second, who never goes away. Whoso meditates on him thus, he gets a second from his second (his wife), he becomes doubled 2.

Bâlâki said: 'The sound that follows a man, on that I meditate.

Agâtasatru said to him: 'Do not challenge me on this. I meditate on him as life. Whoso meditates on him thus, neither he himself nor his offspring will faint before the time.'

14Bâlâki said: 'The person that is in the shadow, on him I meditate.' Agâtasatru said to him: 'Do not challenge me on this. I meditate on him as death. Whoso meditates on him thus, neither he himself nor his offspring will die before the time.'

15Bâlâki said: 'The person that is embodied, on him I meditate.' Agâtasatru said to him: 'Do not challenge me on this. I meditate on him as Lord of creatures. Whose, meditates on him thus, is multiplied in offspring and cattle.'

16Bâlâki said: 'The Self which is conscious (prâgña), and by whom he who sleeps here, walks about in sleep, on him I meditate.' Agâtasatru said to him: 'Do not challenge me on this. I meditate on him as Yama the king. Whoso meditates on him thus, everything is subdued for his excellencies.'

17Bâlâki said: 'The person that is in the right eye, on him I meditate.' Agâtasatru said to him: 'Do not challenge me on this. I meditate on him as the self of the name, as the self of fire, as the self of splendour. Whoso meditates on him thus, he becomes the self of these.'

18Bâlâki said The person that is in the left eye, on him I meditate.' Agâtasatru said to him: 'Do not challenge me on this. I meditate on him as the self of the true, as the self of lightning, as the self of light. Whoso meditates on him thus, he becomes the self of these.'

19After this Bâlâki became silent. Agâtasatru said to him: 'Thus far only (do you know), O Bâlâki?' 'Thus far only,' replied Bâlâki.

Then Agâtasatru said to him: 'Vainly did you challenge me, saying: 'Shall I tell you Brahman? O Bâlâki, he who is the maker of those persons (whom you mentioned), he of whom all this is the work, he alone is to be known.' Thereupon Bâlâki came, carrying fuel in his hand, saying: 'May I come to you as a pupil?' Agâtasatru said to him: 'I deem it improper that a Kshatriya should initiate a Brâhmana. Come, I shall make you know clearly.' Then taking him by the hand, he went forth. And the two together came to a person who was asleep. And Agâtasatru called him, saying: 'Thou great one, clad in white raiment, Soma, King 1.' But he remained lying. Then he pushed him with a stick, and he rose at once. Then said Agâtasatru to him: 'Bâlâki, where did this person here sleep? Where was he? Whence came he thus back?' Bâlâki did not know.

20And Agâtasatru said to him: 'Where this person here slept, where he was, whence he thus came back, is this: The arteries of the heart called Hita extend from the heart of the person towards the surrounding body. Small as a hair divided a thousand times, they stand full of a thin fluid of various colours, white, black, yellow, red. In these the person is when sleeping he sees no dream.

Then he becomes one with that prâna alone. Then speech goes to him with all names, the eye with all forms, the car with all sounds, the mind with all thoughts. And when he awakes, then, as from a burning fire, sparks proceed in all directions, thus from that self the prânas (speech, &c.) proceed, each towards its place, from the prânas the gods, from the gods the worlds. And as a razor might be fitted in a razor-case, or as fire in the fire-place (the arani on the altar), even thus this conscious self enters the self of the body (considers the body as himself) to the very hairs and nails. And the other selfs (such as speech, &c.) follow that self, as his people follow the master of the house. And as the master feeds with his people, nay, as his people feed on the master, thus does this conscious self feed with the other selfs, as a master with his people, and the other selfs follow him, as his people follow the master. So long as Indra did not understand that self, the Asuras conquered him. When he understood it, he conquered the Asuras and obtained the pre-eminence among all gods, sovereignty, supremacy. And thus also he who knows this obtains pre-eminence among all beings, sovereignty, supremacy,--yea, he who knows this.

V GASANEYI-SAMHIT -UPANISHAD, SOMETIMES CALLED S V SYA OR S -UPANISHAD V GASANEYI-SAMHIT -UPANISHAD.

1ALL this, whatsoever moves on earth, is to be hidden in the Lord (the Self). When thou hast surrendered all this, then thou mayest enjoy. Do not covet the wealth of any man!

2Though a man may wish to live a hundred years, performing works, it will be thus with him; but not in any other way: work will thus not cling to a man.

3There are the worlds of the Asuras 1 covered with blind darkness. Those who have destroyed their self (who perform works, without having arrived at a knowledge of the true Self ), go after death to those worlds.

4That one (the Self), though never stirring, is swifter than thought. The Devas (senses) never reached it, it walked 2 before them. Though standing still, it overtakes the others who are running. Mâtarisvan (the wind, the moving spirit) bestows powers 3 on it.

5It stirs and it stirs not; it is far, and likewise near 1. It is inside of all this, and it is outside of all this.

6And he who beholds all beings in the Self, and the Self in all beings, he never turns away from it 2.

7When to a man who understands, the Self has become all things, what sorrow, what trouble can there be to him who once beheld that unity?

8He 3 (the Self) encircled all, bright, incorporeal, scatheless, without muscles, pure, untouched by evil; a seer, wise, omnipresent, self-existent, he disposed all things rightly for eternal years.

9All who worship what is not real knowledge (good works), enter into blind darkness: those who delight in real knowledge, enter, as it were, into greater darkness.

10One thing, they say, is obtained from real knowledge; another, they say, from what is not knowledge. Thus we have heard from the wise who taught us this 4.

11He who knows at the same time both knowledge and not-knowledge, overcomes death through not-knowledge, and obtains immortality through knowledge.

12All who worship what is not the true cause, enter into blind darkness: those who delight in the true cause, enter, as it were, into greater darkness.

13One thing, they say, is obtained from (knowledge of) the cause; another, they say, from (knowledge of) what is not the cause. Thus we have heard from the wise who taught us this.

14He who knows at the same time both the cause and the destruction (the perishable body), overcomes death by destruction (the perishable body), and obtains immortality through (knowledge of ) the true cause.

15The door of the True is covered with a golden disk 1. Open that, O Pûshan, that we may see the nature of the True 2.

16O Pûshan, only seer, Yama (judge), Sûrya (sun), son of Pragâpati, spread thy rays and gather them! The light which is thy fairest form, I see it. I am what He is (viz. the person in the sun) 3.

17Breath 4 to air, and to the immortal! Then this my body ends in ashes. Om! Mind, remember! Remember thy deeds! Mind, remember! Remember thy deeds 5!

18Agni, lead us on to wealth (beatitude) by a good path, thou, O God, who knowest all things!

[paragraph continues] Keep far from us crooked evil, and we shall offer thee the fullest praise! (Rv. I, 189, 1.)

This Upanishad, though apparently simple and intelligible, is in reality one of the most difficult to understand properly. Coming at the end of the Vâgasaneyi-samhitâ, in which the sacrifices and the hymns to be used by the officiating priests have been described, it begins by declaring that all has to be surrendered to the Lord. The name is, lord, is peculiar, as having a far more personal colouring than tman, Self, or Brahman, the usual names given by the Upanishads to what is the object of the highest knowledge.

Next follows a permission to continue the performance of sacrifices, provided that all desires have been surrendered. And here occurs our first difficulty, which has perplexed ancient as well as modern commentators.

I shall try, first of all, to justify my own translation. I hold that the Upanishad wishes to teach the uselessness by themselves of all good works, whether we call them sacrificial, legal, or moral, and yet, at the same time, to recognise, if not the necessity, at least the harmlessness of good works, provided they are performed without any selfish motives, without any desire of reward, but simply as a preparation for higher knowledge, as a means, in fact, of subduing all passions, and producing that serenity of mind without which man is incapable of receiving the highest knowledge. From that point of view the Upanishad may well say, Let a man wish to live here his appointed time, let him even perform all works. If only he knows that all must be surrendered to the Lord, then the work done by him will not cling to him. It will not work on and produce effect after effect, nor will it involve him in a succession of new births in which to enjoy the reward of his works, but it will leave him free to enjoy the blessings of the highest knowledge. It will have served as a preparation for that higher knowledge which the Upanishad imparts, and which secures freedom from further births.

The expression 'na karma lipyate nare' seems to me to admit of this one explanation only, viz. that work done does not cling to man, provided he has acquired the highest knowledge. Similar expressions occur again and again. Lip was, no doubt, used originally of evil deeds which became, as it were, engrained in man; but afterwards of all work, even of good work, if done with a desire of reward. The doctrine of the Upanishads is throughout that orthodoxy and sacrifice can procure a limited beatitude only, and that they are a hindrance to real salvation, which can be obtained by knowledge alone. In our passage therefore we can recognise one meaning only, viz. that work does not cling to man or stain him, if only he knows, i. e. if he has been enlightened by the Upanishad.

Saṅkara, in his commentary on the Vedânta-sûtras III, 4, 7; 13; 14, takes the same view of this passage. The opponent of Bâdarâyana, in this case, Gaimini himself, maintains that karma, work, is indispensable to knowledge, and among other arguments, he says, III, 4, 7, that it is so 'Niyamât,' 'Because it is so laid down by the law.' The passage here referred to is, according to Saṅkara, our very verse, which, he thinks, should be translated as follows: 'Let a man wish to live a hundred years here (in this body) performing works; thus will an evil deed not cling to thee, while thou art a man; there is no other way but this by which to escape the influence of works.' In answer to this, Bâdarâyana says, first of all, III, 4, 13, that this rule may refer to all men in general, and not to one who knows; or, III, 4, 14, if it refers to a man who knows, that then the permission to perform works is only intended to exalt the value of knowledge, the meaning being that even to a man who performs sacrifices all his life, work does not cling, if only he knows;--such being the power of knowledge.

The same Saṅkara, however, who here sees quite clearly that this verse refers to a man who knows, explains it in the Upanishad as referring to a man who does not know (itarasyânâtmagñatayâtmagrahanâsaktasya). It would then mean: 'Let such a one, while performing works here on earth, wish to live a hundred years. In this manner there is no other way for him but this (the performance of sacrifices), so that an evil deed should not be engrained, or so that he should not be stained by such a deed.' The first and second verses of the Upanishad would thus represent the two paths of life, that of knowledge and that of works. and the following verses would explain the rewards assigned to each.

Mahîdhara, in his commentary on the Vâgasaneyi-samhitâ, steers at first a middle course. He would translate: 'Let one who performs the Agnihotra and other sacrifices, without any desire of reward, wish to live here a hundred years. If thou do so, there will be salvation for thee, not otherwise. There are many roads that, lead to heaven, but one only leading to salvation, namely, performance of good works, without any desire of reward, which produces a pure heart. Work thus done, merely as a preparation for salvation, does not cling to man, i.e. it produces a pure heart, but does not entail any further consequences.' So far he agrees with Uvata's explanation

1He allows, however, another explanation also, so that the second line would convey the meaning: 'If a man lives thus (performing good works), then there is no other way by which an evil deed should not be engrained; i.e. in order to escape the power of sin, he must all his life perform sacred acts.' Next follows a description of the lot of those who, immersed in works, have not arrived at the highest knowledge, and have not recovered their true self in the Highest Self, or Brahman. That Brahman, though the name is not used here, is then described, and salvation is promised to the man who beholds all things in the Self and the Self in all things.

The verses 9-14 are again full of difficulty, not so much in themselves as in their relation to the general system of thought which prevails in the Upanishads, and forms the foundation of the Vedânta philosophy. The commentators vary considerably in their interpretations. Saṅkara explains avidyâ, not-knowledge, by good works, particularly sacrifice, performed with a hope of reward; vidyâ, or knowledge, by a knowledge of the gods, but not, as yet, of the highest Brahman. The former is generally supposed to lead the sacrificer to the pitriloka, the world of the fathers, from whence he returns to a series of new births; the latter to the devaloka, the world of the gods, from whence he may either proceed to Brahman, or enter upon a new round of existences. The question then arises, how in our passage the former could be said to lead to blind darkness, the latter to still greater darkness. But for that statement, I have no doubt that all the commentators would, as usual, have taken vidyâ for the knowledge of the Highest Brahman, and avidyâ for orthodox belief in the gods and good works, the former securing immortality in the sense of freedom from new births, while the reward of the latter is blessedness in heaven for a limited period, but without freedom from new births.

This antithesis between vidyâ and avidyâ seems to me so firmly established that I cannot bring myself to surrender it here. Though this Upanishad has its own very peculiar character, yet its object is, after all, to impart a knowledge of the Highest Self, and not to inculcate merely a difference between faith in the ordinary gods and good works. It was distinctly said before (ver. 3), that those who have destroyed their self, i. e. who perform works only, and have not arrived at a knowledge of the true Self, go to the worlds of the Asuras, which are covered with blind darkness. If then the same blind darkness is said in verse 9 to be the lot of those who worship not-knowledge, this can only mean those who have not discovered the true Self, but are satisfied with the performance of good works. And if those who perform good works are opposed to others who delight in true knowledge, that knowledge can be the knowledge of the true Self only.

The difficulty therefore which has perplexed Saṅkara is this, how, while the orthodox believer is said to enter into blind darkness, the true disciple, who has acquired a knowledge of the true Self, could be said to enter into still greater darkness. While Saṅkara in this case seems hardly to have caught the drift of the Upanishad, Uvata and Mahîdhara propose an explanation which is far more satisfactory. They perceive that the chief stress must be laid on the words ubhayam saha, 'both together,' in verses 11 and

14The doctrine of certain Vedânta philosophers was that works, though they cannot by themselves lead to salvation, are useful as a preparation for the highest knowledge, and that those who imagine that they can attain the highest knowledge without such previous preparation, are utterly mistaken. From this point of view therefore the author of the Upanishad might well say that those who give themselves to what is not knowledge, i. e. to sacrificial and other good works, enter into darkness, but that those who delight altogether in knowledge, despising the previous discipline of works, deceive themselves and enter into still greater darkness.

Then follows the next verse, simply stating that, according to the teaching of wise people, the reward of knowledge is one thing, the reward of ignorance, i. e. trust in sacrifice, another. Here Mahîdhara is right again by assigning the pitriloka, the world of the fathers, as the reward of the ignorant; the devaloka, the world of the gods, as the reward of the enlightened, provided that from the world of the gods they pass on to the knowledge of the Highest Self or Brahman.

The third verse contains the strongest confirmation of Mahîdhara's view. Here it is laid down distinctly that he only who knows both together, both what is called ignorance and what is called knowledge, can be saved, because by good works he overcomes death, here explained by natural works, and by knowledge he obtains the Immortal, here explained by oneness with the gods, the last step that leads on to oneness with Brahman.

Uvata, who takes the same view of these verses, explains at once, and even more boldly than Mahîdhara 1, vidyâ, or knowledge, by brahmavigñâna, knowledge of Brahman, which by itself, and if not preceded by works, leads to even greater darkness than what is called ignorance, i. e. sacrifice and orthodoxy without knowledge.

The three corresponding verses, treating of sambhûti and asambhûti instead of vidyâ and avidyâ, stand first in the Vâgasaneyi-samhitâ. They must necessarily be explained in accordance with our explanation of the former verses, i. e. sambhûti must correspond to vidyâ, it must be meant for the true cause, i. e. for Brahman, while asambhûti must correspond with avidyâ, as a name of what is not real, but phenomenal only and perishable.

Mahîdhara thinks that these verses refer to the Bauddhas, which can hardly be admitted, unless we take Buddhist in a very general sense. Uvata puts the Lokâyatas in their place

2It is curious also to observe that Mahîdhara, following Uvata, explains asambhûti at first by the denial of the resurrection of the body, while he takes sambhûti rightly for Brahman. I have chiefly followed Uvata's commentary, except in his first explanation of asambhûti, resurrection

3In what follows Uvata explains sambhûti rightly by the only cause of the origin of the whole world, i. e. Brahman 4, while he takes vinâsa, destruction, as a name of the perishable body 5.

Saṅkara sees much more in these three verses than Uvata. He takes asambhûti as a name of Prakriti, the undeveloped cause, sambhûti as a name of the phenomenal Brahman or Hiranyagarbha. From a worship of the latter a man obtains supernatural powers, from devotion to the former, absorption in Prakriti.

Mahîdhara also takes a similar view, and he allows, like Saṅkara, another reading, viz. sambhûtim avinâsam ka, and avinâsena mrityum tîrtvâ. In this case the sense would be: 'He who knows the worship both of the developed and the undeveloped, overcomes death, i. e. such evil as sin, passion, &c., through worship of the undeveloped, while he obtains through worship of the developed, i. e. of Hiranyagarbha, immortality, absorption in Prakriti.' All these forced explanations to which the commentators have recourse, arise from the shifting views held by various authorities with regard to the value of works. Our Upanishad seems to me to propound the doctrine that works, though in themselves useless, or even mischievous, if performed with a view to any present or future rewards, are necessary as a preparatory discipline. This is or was for a long time the orthodox view. Each man was required to pass through the âsramas, or stages of student and householder, before he was admitted to the freedom of a Sannyâsin. As on a ladder, no step was to be skipped. Those who attempted to do so, were considered to have broken the old law, and in some respects they may indeed be looked upon as the true precursors of the Buddhists.

Nevertheless the opposite doctrine, that a man whose mind had become enlightened, might at once drop the fetters of the law, without performing all the tedious duties of student and householder, had strong supporters too among orthodox philosophers. Cases of such rapid conversion occur in the ancient traditions, and Bâdarâyana himself was obliged to admit the possibility of freedom and salvation without works, though maintaining the superiority of the usual course, which led on gradually from works to enlightenment and salvation

1It was from an unwillingness to assent to the decided teaching of the sâ-upanishad that Saṅkara attempted to explain vidyâ, knowledge, in a limited sense, as knowledge of the gods, and not yet knowledge of Brahman. He would not admit that knowledge without works could lead to darkness, and even to greater darkness than works without knowledge. Our Upanishad seems to have dreaded libertinism, knowledge without works, more even than ritualism, works without knowledge, and its true object was to show that orthodoxy and sacrifice, though useless in themselves, must always form the preparation for higher enlightenment.

How misleading Saṅkara's explanation may prove, we can see from the translation of this Upanishad by Rammohun Roy. He followed Saṅkara implicitly, and this is the sense which he drew from the text:--

49Those observers of religious rites that perform only the worship of the sacred fire, and oblations to sages, to ancestors, to men, and to other creatures, without regarding the worship of celestial gods, shall enter into the dark region: and those practisers of religious ceremonies who habitually worship the celestial gods only, disregarding the worship of the sacred fire, and oblations to sages, to ancestors, to men, and to other creatures, shall enter into a region still darker than the former.

'10. It is said that adoration of the celestial gods produces one consequence; and that the performance of the worship of sacred fire, and oblations to sages, to ancestors, to men, and to other creatures, produce another: thus have we heard from learned men, who have distinctly explained the subject to us.

'11. Of those observers of ceremonies whosoever, knowing that adoration of celestial gods, as well as the worship of the sacred fire, and oblation to sages, to ancestors, to men, and to other creatures, should be observed alike by the same individual, performs them both, will, by means of the latter, surmount the obstacles presented by natural temptations, and will attain the state of the celestial gods through the practice of the former.

'12. Those observers of religious rites who worship Prakriti alone (Prakriti or nature, who, though insensible, influenced by the Supreme Spirit, operates throughout the universe) shall enter into the dark region: and those practisers of religious ceremonies that are devoted to worship solely the prior operating sensitive particle, allegorically called Brahmá, shall enter into a region much more dark than the former.

'13. It is said that one consequence may be attained by the worship of Brahmâ, and another by the adoration of Prakriti. Thus have we heard from learned men, who have distinctly explained the subject to us.