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Book 2
WHEN THE devas and asuras struggled together, both of the race of Pragapati, the
devas took the udgitha (Om), thinking they would vanquish the asuras with it. [1]
They meditated on the udgitha (Om) as the breath (scent) in the nose, 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.
Then they meditated on the udgitha (Om) as speech, but the asuras pierced it with
evil. Therefore we speak both truth and falsehood. For speech is pierced by evil.
[3]
Then they meditated on the udgitha (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.
[4]
Then they meditated on the udgitha (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 ear
is pierced by evil. [5]
Then they meditated on the udgitha (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. [6]
Then comes this breath (of life) in the mouth. They meditated on the udgitha (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. [7]
Thus, 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. [8]
By 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, etc.) When at the time of death he 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). [9]
Angiras meditated on the udgitha (Om) as that breath, and people hold it to be
Angiras, i.e. the essence of the members (anginam rasah); [10]
Therefore Brihaspati meditated on udgitha (Om) as that breath, and people hold it to
be Brihaspati, for speech is brihati, and he (that breath) is the lord (pati) of speech;
[11]
Therefore Ayisya meditated on the udgitha (Om) as that breath, and people hold it to
be Ayasya, because it comes (ayati) from the mouth (asya); [12]
Therefore Vaka Dalbhya knew it. He was the Udgatri (singer) of the
Naimishiya-sacrificers, and by singing he obtained for them their wishes. [13]
He who knows this, and meditates on the syllable Om (the imperishable udgitha) as
the breath of life in the mouth, he obtains all wishes by singing. So much for the udgitha
(Om) as meditated on with reference to the body. [14]
Book 3
NOW FOLLOWS the meditation on the udgitha with reference to the gods. Let a man
meditate on the udgitha (Om) as he who sends warmth (the sun in the sky). When the sun rises
it sings as Udgatri 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).
[1]
This (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 pratyasvara (reflected sound).
Therefore let a man meditate on the udgitha (Om) as this and that (as breath and as sun).
[2]
Then let a man meditate on the udgitha (Om) as vyana indeed. If we breathe up, that
is prana, the up-breathing. If we breathe down, that is apana, the down-breathing. The
combination of prana and apana is vyana, back-breathing or holding in of the breath. This
vyana is speech. Therefore when we utter speech, we neither breathe up nor down.
[3]
Speech is Rik, and therefore when a man utters a Rik verse he neither breathes up
nor down.
Rik is Saman, and therefore when a man utters a Saman verse he neither breathes up
nor down.
Saman is udgitha, and therefore when a man sings (the udgitha, Om) he neither
breathes up nor down. [4]
And 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 udgitha (Om) as vyana. [5]
Let a man meditate on the syllables of the udgitha, i.e. of the word udgitha. Ut is
breath (prana), for by means of breath a man rises (uttishthati). Gi is speech, for speeches
are called girah. Tha is food, for by means of food all subsists (sthita). [6]
Ut is heaven, gi the sky, tha the earth. Ut is the sun, gi the air, tha the fire. Ut
is the Samaveda, gi the Yagurveda, tha the Rigveda. Speech yields the milk, which is the
milk of speech itself, to him who thus knowing meditates on those syllables of the name of
udgitha, he becomes rich in food and able to eat food. [7]
Next 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 Udgatri) quickly
reflect on the Saman with which he is going to praise; [8]
Let him quickly reflect on the Rik in which that Saman occurs; on the Rishi (poet)
by whom it was seen or composed; on the devata (object) which he is going to praise;
[9]
On the metre in which he is going to praise; on the tune with which he is going to
sing for himself; [10]
On the quarter of the world which he is going to praise. Lastly, having approached
himself (his name, family, etc.) by meditation, let him sing the hymn of praise, reflecting
on his desire, and avoiding all mistakes in pronunciation, etc. Quickly I 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. [11]
Book 4
LET A MAN meditate on the syllable Om, for the udgitha is sung beginning with Om.
And this is the full account of the syllable Om:- [1]
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 kandas. [2]
Then, as a fisherman might observe a fish in the water, Death observed the devas in
the Rik, Yagus, and Saman-(sacrifices). And the devas seeing this, rose from the Rik, Yagus,
and Saman-sacrifices, and entered the Svara, i.e. the Om (they meditated on the Om).
[3]
When a man has mastered the Rigveda, he says quite loud Om; the same, when he has
mastered the Saman 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. [4]
He who knowing this loudly pronounces (pranauti) 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. [5]
Book 5
THE UDGITHA is the pranava, the pranava is the udgitha. And as the udgitha is the
sun, So is the pranava, for he (the sun) goes sounding Om. [1]
'Him I sang praises to, therefore are you my only one,' thus said Kaushitaki to his
son. 'Revolve his rays, then you will have many sons.' So much in reference to the
devas.
Now with reference to the body. Let a man meditate on the udgitha as the breath (in
the mouth), for he goes sounding Om. [3]
'Him I sang praises to, therefore are you my only son,' thus said Kaushitaki to his
son. 'Do you therefore sing praises to the breath as manifold, if you wishest to have many
sons.' [4]
He who knows that the udgitha is the pranava, and the pranava the udgitha, rectifies
from the seat of the hotri priest any mistake committed by the Udgitri priest in performing
the udgitha, yea, in performing the udgitha. [5]
Book 6
THE RIK (veda) is this earth, the Saman (veda) is fire. This Saman (fire) rests on
that Rik (earth). Therefore the Saman is sung as resting on the Rik. Sa is this earth, ama
is fire, and that makes Sama. [1]
The Rik is the sky, the Saman air. This Saman (air) rests on that Rik (sky).
Therefore the Saman is sung as resting on the Rik. Sa is the sky, ama the air, and that
makes Sama. [2]
Rik is heaven, Saman the sun. This Saman (sun) rests on that Rik (heaven). Therefore
the Saman is sung as resting on the Rik. Sa is heaven, ama the sun, and that makes Sama.
[3]
Rik is the stars, Saman the moon. This Saman (moon) rests on that Rik (stars).
Therefore the Saman is sung as resting on the Rik. Sa is the stars, ama the moon, and that
makes Sama. [4]
Rik is the white light of the sun, Saman the blue exceeding darkness (in the sun).
This Saman (darkness) rests on that Rik (brightness). Therefore the Saman is sung as resting
on the Rik. [5]
Sa is the white light of the sun, ama the blue exceeding darkness, and that makes
Sama. Now that golden person, who is seen within the sun, with golden beard and golden hair,
golden altogether to the very tips of his nails, [6]
Whose eyes are like blue lotus's, his name is ut, for he has risen (udita) above all
evil. He also who knows this, rises above all evil. [7]
Rik and Saman are his joints, and therefore he is udgitha. And therefore he who
praises him (the ut) is called the Ud-gatri (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. [8]
Book 7
NOW WITH reference to the body. Rik is speech, Saman breath. This Saman (breath)
rests on that Rik (speech). Therefore the Saman is sung as resting on the Rik. Sa is speech,
ama is breath, and that makes Sama. [1]
Rik is the eye, Saman the self. This Saman (shadow) rests on that Rik (eye).
Therefore the Saman is sung as resting on the Rik. Sa is the eye, ama the self and that
makes Sama. [2]
Rik is the ear, Saman the mind. This Saman (mind) rests on that Rik (ear). Therefore
the Saman is sung as resting on the Rik. Sa is the ear, ama the mind, and that makes
Sama.
4- Rik is the white light of the eye, Saman- the blue exceeding darkness. This Saman
(darkness)
rests on the Rik (brightness). Therefore the Saman is sung as resting on the Rik. Sa
is the white light of the eye, ama the blue exceeding darkness, and that makes Sama.
[4]
Now the person who is seen in the eye, he is Rik, he is Saman, Uktha, Yagus,
Brahman. The form of that person (in the eye) is the same, as the form of the other person
(in the sun), the joints of the one (Rik and Saman) are the joints of the other, the name of
the one (ut) is the name of the other. [5]
He 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 vina (lyre), sing him, and from him also they obtain
wealth. [6]
He who knowing this sings a Saman, sings to both (the adhidaivata and adhyatma 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;
[7]
And he obtains through the other the worlds beneath that, and the wishes of
men.
Therefore an Udgatri priest who knows this, may say (to the sacrificer for whom he
officiates); [8]
'What wish shall I obtain for you by my songs?' For he who knowing this sings a
Saman is able to obtain wishes through his song, yea, through his song. [9]
Book 8
There were once three men, well-versed in udgitha, Silaka Salavatya, Kaikitayana
Dalbhya, and Pravahana Gaivali. They said:
'We are well versed in udgitha. Let us have a discussion on udgitha.' [1]
They all agreed and sat down. Then Pravahana Gaivali said:
'Sirs, do you both speak first, for I wish to hear what two Brahmanas I have to say.
[2]
Then Silaka Salavatya said to Kaikitayana Dalbhya:
'Let me ask you.'
'Ask,' he replied. [3]
'What is the origin of the Saman?'
'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. [4]
'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 Saman beyond the world of svarga (heaven). We place
(recognise) the Saman in the world of svarga, for the Saman is extolled as svarga (heaven).'
[5]
Then said Silaka Salavatya to Kaikitayana Dalbhya:
'Dalbhya, your Saman is not firmly established. And if anyone were to say, Your head
shall fall off (if you be wrong), surely your head would now fall.' [6]
'Well then, let me know this from you, sir,' said Dalbhya.
'Know it,' replied Silaka Salavatya.
'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 Saman beyond this world as its rest. We place the Saman in
this world as its rest, for the Saman is extolled as rest.' [7]
Then said Pravihana Gaivali to Silaka Salavatya:
'Your Saman (the earth), Salavatya, has an end. And if anyone 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 Salavatya.
'Know it,' replied Gaivali. [8]
Book 9
'WHAT IS the origin of this world?'
'Ether',' 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. [1]
He is indeed the udgitha (Om = Brahman), greater than great (parovariyas), he is
without end. He who knowing this meditates on the udgitha, the greater than great, obtains
what is greater than great, he conquers the worlds which are greater than great.
[2]
Atidhanvan Saunaka, having taught this udgitha to Udara-sandilya, said:
'As long as they will know in your family this udgitha, their life in this world
will be greater than great. [3]
'And thus also will be their state in the other world.' He who thus knows the
udgitha, 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. [4]
Book 10
WHEN THE Kurus had been destroyed by (hail) stones, Ushasti Kakrayana lived as a
beggar with his virgin wife at Ibhyagrama. [1]
Seeing a chief eating beans, he begged of him. The chief said:
'I have no more, except those which are put away for me here.' [2]
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.' [3]
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.' [4]
Having eaten himself, Ushasti gave the remaining beans to his wife. But she, having
eaten before, took them and put them away. [5]
Rising 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.'
[6]
His wife said to him:
'Look, here are those beans of yours.'
Having eaten them, he went to the sacrifice which was being performed. [7]
He went and sat down on the orchestra near the Udgatris, who were going to sing
their hymns of praise. And he said to the Prastotri (the leader): [8]
'Prastotri, if you, without knowing the deity which belongs to the prastava (the
hymns etc. of the Prastotri), are going to sing it, your head will fall off.' [9]
In the same manner he addressed the Udgatri:
'Udgatri, if you, without knowing the deity which belongs to the udgitha (the hymns
of the Udgatri), are going to sing it, your head will fall off.' [10]
In the same manner he addressed the Pratihartri:
' Pratihartri, if you, without knowing the deity which belongs to the pratihara (the
hymns of the Pratihartri), are going to sing it, your head will fall off.'
They stopped, and sat down in silence. [11]
Book 11
Then the sacrificer said to him:
'I should like to know who you are, sir.'
He replied:
'I am Ushasti Kakrayana.' [1]
He said:
'I looked for you, sir, for all these sacrificial offices, but not finding you, I
chose others.' [2]
'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. [3]
Then the Prastotri approached him, saying:
'Sir, you said to me, " Prastotri, if you, without knowing the deity which belongs
to the prastava, are going to sing it, your head will fall off,"—which then is that
deity?' [4]
He said:
'Breath (prana). For all these beings merge into breath alone, and from breath they
arise. This is the deity belonging to the prastava. If, without knowing that deity, you had
sung forth your hymns, your head would have fallen off, after you had been warned by me.'
[5]
Then the Udgatri approached him, saying:
'Sir, you said to me, " Udgatri, if you, without knowing the deity which belongs to
the udgitha, are going to sing it, your head will fall off,"—which then is that deity?'
[6]
He said:
'The sun (aditya). For all these beings praise the sun when it stands on high. This
is the deity belonging to the udgitha. If, without knowing that deity, you had sung out your
hymns, your head would have fallen off, after you had been warned by me.' [7]
Then the Pratihartri approached him, saying:
'Sir, you said to me, " Pratihartri, if you, without knowing the deity belonging to
the pratihara, are going to sing it, your head will fall off, -which then is that deity?'
[8]
He said:
'Food (anna). For all these beings live when they partake of food. This is the deity
belonging to the pratihara. If, without knowing that deity, you had sung your hymns, your
head would have fallen off, after you had been warned by me.' [9]
Book 12
Now follows the udgitha of the dogs. Vaka Dalbhya, or, as he was also called, Glava
Maitreya, went out to repeat the Veda (in a quiet place). [1]
A white (dog) appeared before him, and other dogs gathering round him, said to
him:
'Sir, sing and get us food, we are hungry.' [2]
The white dog said to them:
'Come to me tomorrow morning.'
Vaka Dalbhya, or, as he was also called, Glava Maitreya, watched. [3]
The 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 Vahishpavamana
hymn. After they had settled down, they began to say,
'Hin. [4]
Om, let us eat! Om, let us drink! Om, may the divine Varuna, Pragapati, Savitri
bring us food! Lord of food, bring here food, bring it, Om!' [5]
Book 13
1 The syllable Hau is this world (the earth), the syllable Hai the air, the syllable
Atha the moon, the syllable Iha the self, the syllable I is Agni, fire. [1]
The syllable U is the sun, the syllable E is the Nihava or invocation, the syllable
Auhoi is the Visve devas, the syllable Hin is Pragapati, Svara (tone) is breath (prana), the
syllable Ya is food, the syllable Vag is Virag. [2]
The thirteenth stobha syllable, viz. the indistinct syllable Hun, is the Undefinable
(the Highest Brahman). [3]
Speech yields the milk, which is the milk of speech itself to him who knows this
upanishad (secret doctrine) of the Samans in this wise. He becomes rich in food, and able to
eat food, - yea, able to eat food. [4]
Book 1
Meditation on the whole of the Saman is good, and people, when anything is good, say
it is Saman; when it is not good, it is not Saman. [1]
Thus they also say, he approached him with Saman, i.e. becomingly; and he approached
him without Saman, i.e. unbecomingly. [2]
And they also say, truly this is Saman for us, i.e. it is good for us, when it is
good; and truly that is not Saman for us, i.e. it is not good for us, when it is not good.
[3]
If anyone knowing this meditates on the Saman as good, depend upon it all good
qualities will approach quickly, aye, they will become his own. [4]
Book 2
Let a man meditate on the fivefold Saman as the five worlds. The hinkara is the
earth, the prastava the fire, the udgitha the sky, the pratihara the sun, the nidhana
heaven; so in an ascending line. [1]
In a descending line, the hinkara is heaven, the prastava the sun, the udgitha the
sky, the pratihara the fire, the nidhana the earth. [2]
The worlds in an ascending and in a descending line belong to him who knowing this
meditates on the fivefold Saman as the worlds. [3]
Book 3
Let a man meditate on the fivefold Saman as rain. The hinkara is wind (that brings
the rain); the prastava is, 'the cloud is come;' the udgitha is, 'it rains;' the pratihara,
'it flashes, it thunders;' [1]
The nidhana is, 'it stops.' There is rain for him, and he brings rain for others who
thus knowing meditates on the fivefold Saman as rain. [2]
Book 4
Let a man meditate on the fivefold Saman in all waters. When the clouds gather, that
is the hinkara; when it rains, that is the prastava; that which flows in the east, that is
the udgitha; that which flows in the West, that is the pratihara; the sea is the nidhana.
[1]
He does not die in water, nay, he is rich in water who knowing this meditates on the
fivefold Saman as all waters. [2]
Book 5
Let a man meditate on the fivefold Saman as the seasons. The hinkara is spring, the
prastava summer (harvest of yava, etc.), the udgitha the rainy season, the pratihara autumn,
the nidhana winter. [1]
The seasons belong to him, nay, he is always in season (successful) who knowing this
meditates on the fivefold Saman as the seasons. [2]
Book 6
Let a man meditate on the fivefold Saman in animals. The hinkara is goats, the
prastava sheep, the udgitha cows, the pratihara horses, the nidhana man. [1]
Animals belong to him, nay, he is rich in animals who knowing this meditates on the
fivefold Saman as animals. [2]
Book 7
Let a man meditate on the fivefold Saman, which is greater than great, as the pranas
(senses). The hinkara is smell (nose), the prastava speech (tongue), the udgitha sight
(eye), the pratihara hearing (ear), the nidhana mind. These are one greater than the other.
[1]
What is greater than great belongs to him, nay, he conquers the worlds which are
greater than great, who knowing this meditates on the fivefold Saman, which is greater than
great, as the prinas (senses). [2]
Book 8
Next for the sevenfold Saman. Let a man meditate on the sevenfold Saman in speech.
Whenever there is in speech the syllable hun, that is hinkara, pra is the prastava, a is the
adi, the first, i.e. Om, [1]
Ud is the udgitha, pra. the pratihara, upa the upadrava, ni the nidhana.
[2]
Speech yields the milk, which is the milk of speech itself, to him who knowing this
meditates on the sevenfold Saman in speech. He becomes rich in food, and able to eat food.
[3]
Book 9
Let a man meditate on the sevenfold Saman as the sun. The sun is Saman, because he
is always the same (Sama); he is Saman because he is the same, everybody thinking he looks
towards me, he looks towards me. [1]
Let him know that all beings are dependent on him (the sun). What he is before his
rising, that is the hinkara. On it animals are dependent. Therefore animals say hin (before
sunrise), for they share the hinkara of that Saman (the sun). [2]
What he is when first risen, that is the prastava. On it men are dependent.
Therefore men love praise (prastuti) and celebrity, for they share the prastiva of that
Saman.
4- What he is at the time of the sangava, that is the Adi, the first, the Om. On it
birds are dependent. Therefore birds fly about in the sky without support, holding
themselves, for they share the adi (the Om) of that Saman. [4]
What he is just at noon, that is the udgitha. On it the devas are dependent (because
they are brilliant). Therefore they are the best of all the descendants of Pragapati, for
they share the udgitha of that Saman. [5]
What he is after midday and before afternoon, that is the pratihara. On it all germs
are dependent. Therefore these, having been conceived (pratihrita), do not fall, for they
share the pratihara of that Saman. [6]
What 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 Saman.
[7]
What he is when he first sets, that is the nidhana. On it the fathers are dependent.
Therefore they put them down (nidadhati), for they share the nidhana of that Saman. Thus a
man meditates on the sevenfold Saman as the sun. [8]
Book 10
Next let a man meditate on the sevenfold Saman which is uniform in itself and leads
beyond death. The word hinikara has three syllables, the word prastava has three syllables:
that is equal (Sama). [1]
The word Adi (first, Om) has two syllables, the word pratihara has four syllables.
Taking one syllable from that over, that is equal (Sama). [2]
The word udgitha 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. [3]
The word nidhana has three syllables, therefore it is equal. These make twenty-two
syllables. [4]
With twenty-one syllables a man reaches the sun (and death), for the sun is the
twenty-first from here; with the twenty-second he conquers what is beyond the sun: that is
blessedness, that is freedom from grief. [5]
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 Saman as
uniform in itself, which leads beyond death, yea, which leads beyond death. [6]
Book 11
The hinkara is mind, the prastava speech, the udgitha sight, the pratihara hearing,
the nidhana breath. That is the Gayatra Saman, as interwoven in the (five) pranas.
[1]
He who thus knows this Gayatra interwoven in the pranas, keeps his senses, reaches
the full life, he lives long, becomes great with children and cattle, great by fame. The
rule of him who thus meditates on the Gayatra is, 'Be not high-minded.' [2]
Book 12
The hinkara is, he rubs (the fire-stick); the prastava, smoke rises; the udgitha, it
burns; the pratihara, there are glowing coals; the nidhana, it goes down; the nidhana, it is
gone out. This is the Rathantara Saman as interwoven in fire. [1]
He who thus knows this Rathantara interwoven in fire, becomes radiant 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.' [2]
Book 13
[The next Kanda is not translated by Muller: this translation from The Principal
Upanishads, S. Radhakrishnan tr.]
One summons, that is the syllable him. He makes request, that is a prastava. Along
with the woman, he lies down, that is the udgiha. He lies on the woman, that is the
pratihara. He comes to the end, that is the nidhana. He comes to the finish, that is the
nidhana. This is the Vamadevya chant woven on sex intercourse. [1]
He who knows this Vamadeva chant as woven on sex intercourse, comes to intercourse,
procreates himself from every act, reaches a full length of life, lives well, becomes great
in offspring and in cattle, great in fame. One should not despise any woman. That is the
rule. [2]
Book 14
Rising, the sun is the hinkara, risen, he is the prastava, at noon he is the
udgitha, in the afternoon he is the pratihara, setting, he is the nidhana. That is the
Brihat Saman as interwoven in the sun. [1]
He who thus knows the Brihat as interwoven in the sun, becomes refulgent 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.' [2]
Book 15
I. The mists gather, that is the hinkara; the cloud has risen, that is the prastava;
it rains, that is the udgitha; it flashes and thunders, that is the pratihara; it stops,
that is the nidhana. That is the Vairupa Saman, as interwoven in Parganya, the god of rain.
[1]
He who thus knows the Vairupa as interwoven in Parganya, obtains all kinds of cattle
(virupa), 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.' [2]
Book 16
The hinkara is spring, the prastava summer, the udgitha the rainy season, the
pratihara autumn, the nidhana winter. That is the Vairaga Saman, as interwoven in the
seasons. [1]
He who thus knows the Vairaga, as interwoven in the seasons, shines (viragati)
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.' [2]
Book 17
The hinkara is the earth, the prastava the sky, the udgitha heaven, the pratihara
the regions, the nidhana the sea. These are the Sakvari Samans, as interwoven in the
worlds'. [1]
He who thus knows the Sakvaris, 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.' [2]
Book 18
The hinkara is goats, the prastava sheep, the udgitha cows, the pratihara horses,
the nidhana man. These are the Revati Samans, as interwoven in animals. [1]
He who thus knows these Revatis, as interwoven in animals, becomes rich in animals,
he reaches the full life, he lives long, becomes great with children and cattle, great by
fame. His rule is, 'Never complain of animals.' [2]
Book 19
The hinkara is hair, the prastiva skin, the udgitha flesh, the pratihara bone, the
nidhana marrow. That is the Yagnayagniya Saman, as interwoven in the members of the body.
[1]
He who thus knows the Yagnayagniya, 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.' [2]
Book 20
The hinkara is fire, the prastiva air, the udgitha the sun, the pratihira the stars,
the nidhana the moon. That is the Ragana Saman, as interwoven in the deities.
[21.1]
He who thus knows the Ragana, 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 Brahmanas.' [21.2]
Book 21
The hinkara is the threefold knowledge, the prastava these three worlds, the udgitha
Agni (fire), Vayu (air), and Aditya (sun), the pratihara the stars, the birds, and the rays,
the nidhana the serpents, Gandharvas, and fathers. That is the Saman, as interwoven in
everything. [1]
He who thus knows this Saman, as interwoven in everything, he becomes everything.
[2]
And thus it is said in the following verse:
'There are the fivefold three (the three kinds of sacrificial knowledge, the three
worlds etc. in their fivefold form, i.e. as identified with the hinkara, the prastiva,
etc.), and the other forms of the Saman. Greater than these there is nothing else besides.'
[3]
He who knows this, knows everything. All regions offer him gifts. His rule is, 'Let
him meditate (on the Saman), knowing that he is everything, yea, that he is everything.' [4]
Book 22
The udgitha, of which a poet said, I choose the deep sounding note of the Saman as
good for cattle, belongs to Agni; the indefinite note belongs to Pragapati, the definite
note to Soma, the soft and smooth note to Vayu, 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. [1]
Let a man sing, wishing to obtain by his song immortality for the devas. 'May I
obtain by my song ablations (svadha) 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 (Udgatri priest) sing praises, without making mistakes in pronunciation, etc.
[2]
All vowels (svara) belong to Indra, all sibilants (ushman) to Pragapati, 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 you.'
[3]
And if somebody should reprove him for his sibilants, let him say, 'I went to
Pragipati as my refuge: he will smash you.'
And if somebody should reprove him for his consonants, let him say, 'I went to
Mrityu as my refuge: he will reduce you to ashes.' [4]
All vowels are to be pronounced with voice (ghosha) and strength (bala), so that the
Udgatri may give strength to Indra. All sibilants are to be pronounced, neither as if
swallowed (agrasta), nor as if thrown out (nirasta), but well opened (vivrita), so that the
Udgatri may give himself to Pragapati. All consonants are to be pronounced slowly, and
without crowding them together, so that the Udgatri may withdraw himself from Mrityu. [4]
Book 23
There are three branches of the law. Sacrifice, study, and charity are the first,
[1]
Austerity the second, and to dwell as a Brahmakarin 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. [2]
Pragapati 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, Bhuh, Bhuvah, Svah. [3]
He 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. [4]
Book 24
The teachers of Brahman (Veda) declare, as the Pratah-savana (morning-oblation)
belongs to the Vasus, the Madhyandina-savana (noon-libation) to the Rudras, the third Savana
(evening-libation) to the Adityas and the Visve devas, [1]
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. [2]
Before the beginning of the Prataranuvaka (matin-chant), the sacrificer, sitting
down behind the household altar (garhapatya), and looking towards the north, sings the
Saman, addressed to the Vasus: [3]
'Open the door of the world (the earth), let us see you, that we may rule (on
earth).' [4]
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!' [5]
'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. [6]
Before the beginning of the Madhyandina-savana, the noon-oblation, the sacrificer,
sitting down behind the Agnidhriya altar, and looking towards the north, sings the Saman,
addressed to the Rudras: [7]
'Open the door of the world (the sky), let us see you, that we may rule wide (in the
sky).' [8]
Then he sacrifices, saying:
'Adoration to Vayu (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!' [9]
'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.
[10]
Before the beginning of the third oblation, the sacrificer, sitting down behind the
Ahavantya altar, and looking towards the north, sings the Saman, addressed to the Adityas
and Visve devas: [11]
'Open the door of the world (the heaven), let us see you, that we may rule supreme
(in heaven).' This is addressed to the Adityas. [12]
Next the Saman addressed to the Visve devas:
'Open the door of the world (heaven), let us see you, that we may rule supreme (in
heaven).' [13]
Then he sacrifices, saying:
'Adoration to the Adityas and to the Visve devas, who dwell in heaven, who dwell in
the world. Obtain that world for me, the sacrificer!' [14]
'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.
[15]
For him the Adityas and the Visve devas fulfil the third oblation. He who knows
this, knows the full measure of the sacrifice, yea, he knows it. [16]
Book 1
THE SUN is indeed the honey 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. [1]
The eastern rays of the sun are the honey-cells in front. The Rik verses are the
bees, the Rigveda (sacrifice) is the flower, the water (of the sacrificial libations) is the
nectar (of the flower). [2]
Those very Rik verses then (as bees) brooded over the Rigveda sacrifice (the
flower); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of
countenance, vigour, strength, and health. [3]
That (essence) flowed forth and went towards the sun. And that forms what we call
the red (rohita) light of the rising sun. [4]
Book 2
The southern rays of the sun are the honeycells on the right. The Yagus verses are
the bees, the Yagurveda sacrifice is the flower, the water (of the sacrificial libations) is
the nectar (of the flower). [1]
Those very Yagus verses (as bees) brooded over the Yagurveda sacrifice (the flower);
and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance,
vigour, strength, and health. [2]
That flowed forth and went towards the sun. And that forms what we call the white
(sukla) light of the sun. [3]
Book 3
The western rays of the sun are the honeycells behind. The Saman verses are the
bees, the Samaveda sacrifice is the flower, the water is the nectar. [1]
Those very Saman verses (as bees) brooded over the Samaveda sacrifice; and from it,
thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour,
strength, and health. [2]
That flowed forth and went towards the sun. And that forms what we call the dark
(krishna) light of the sun. [3]
Book 4
The northern rays of the sun are the honeycells on the left. The (hymns of the)
Atharvangiras are the bees, the Itihasa-purana (the reading of the old stories) is the
flower, the water is the nectar. [1]
Those very hymns of the Atharvahgiras (as bees) brooded over the Itihasa-purana; and
from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance,
vigour, strength, and health. [2]
That flowed forth, and went towards the sun. And that forms what we call the extreme
dark (parah krishnam) light of the sun. [3]
Book 5
The upward rays of the sun are the honeycells above. The secret doctrines are the
bees, Brahman (the Om) is the flower, the water is the nectar. [1]
Those 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. [2]
That flowed forth, and went towards the sun. And that forms what seems to stir in
the centre of the sun. [3]
These (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. [4]
Book 6
On 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. [1]
They enter into that (red) colour, and they rise from that colour. [2]
He 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. [3]
So long as the sun rises in the east and sets in the west, so long does he follow
the sovereign supremacy of the Vasus. [4]
Book 7
On 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. [1]
They enter into that white colour, and they rise from that colour. [2]
He 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. [3]
So 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. [4]
Book 8
On the third of these nectars the Adityas live, with Varuna at their head. True, the
devas do not eat or drink, but they enjoy by seeing the nectar. [1]
They enter into that (dark) colour, and they rise from that colour. [2]
He who thus knows this nectar, becomes one of the Adityas, with Varuna at their
head, he sees the nectar and rejoices. And he, having entered that colour, rises again from
that colour. [3]
So 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 Adityas. [4]
Book 9
On 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. [1]
They enter in that (very dark) colour, and they rise from that colour. [2]
He 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. [3]
So 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. [4]
Book 10
On the fifth of these nectars the Sadhyas live, with Brahman at their head. True,
the devas do not eat or drink, but they enjoy by seeing the nectar. [1]
They enter into that colour, and they rise from that colour. [2]
He who thus knows this nectar, becomes one of the Sadhyas, with Brahman at their
head; he sees the nectar and rejoices. And he, having entered that colour, rises again from
that colour. [3]
So 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 Sadhyas.
[4]
Book 11
When 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: [1]
'Yonder he neither rises nor sets at any time. If this is not true, you gods, may I
lose Brahman.' [2]
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.
[3]
This doctrine (beginning with III, I, 1) Brahman (m. Hiranyagarbha) told to
Pragapati (Virig), Pragipati to Manu, Manu to his offspring (Ikshvaku, etc.) And the father
told that (doctrine of) Brahman (n.) to Uddalaka Aruni. [4]
A father may therefore tell that doctrine of Brahman to his eldest son, or to a
worthy pupil. [5]
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.
[6]
Book 12
The Gayatri (verse) is everything whatever here exists. Gayatri indeed is speech,
for speech sings forth (gaya-ti) and protects (traya-te) everything that here exists.
[1]
That Gayatri is also the earth, for everything that here exists rests on the earth,
and does not go beyond. [2]
That earth again is the body in man, for in it the vital airs (pranas, which are
everything) rest, and do not go beyond. [3]
That body again in man is the heart within man, for in it the pranas (which are
everything) rest, and do not go beyond. [4]
That Gayatri has four feet and is sixfold. And this is also declared by a Rik verse
(Rigveda X, 90, 3):- [5]
'Such is the greatness of it (of Brahman, under the disguise of Gayatri); greater
than it is the person, (purusha). His feet are all things. The immortal with three feet is
in heaven (i.e. in himself).' [6]
The Brahman which has been thus described (as immortal with three feet in heaven,
and as Gayatri) is the same as the ether which is around us; [7]
And the ether which is around us, is the same as the ether which is within us. And
the ether which is within us, [8]
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. [9]
Book 13
For that heart there are five gates belonging to the devas (the senses). The eastern
gate is the Prana (up-breathing), that is the eye, that is Aditya (the sun). Let a man
meditate on that as brightness (glory of countenance) and health. He who knows this, becomes
bright and healthy. [1]
The southern gate is the Vyana (backbreathing), 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. [2]
The western gate is the Apana (downbreathing), 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. [3]
The northern gate is the Samana (on-breathing), that is mind, that is Parganya
(rain). Let a man meditate on that as celebrity and beauty. He who knows this, becomes
celebrated and beautiful. [4]
The upper gate is the Udana (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.
[5]
These are the five men of Brahman, the door-keepers 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. [6]
Now 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: [7]
Namely, when we thus perceive by touch the warmth here in the body. 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
(within the ears). Let a man meditate on this as the (Brahman) which is seen and heard. He
who knows this, becomes conspicuous and celebrated, yea, he becomes celebrated. [8]
Book 14
All this is Brahman (n.) Let a man meditate on that (visible world) as beginning,
ending, and breathing in it (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:
[1]
The 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, [2]
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. [3]
He 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 here, I shall obtain him (that
Self). He who has this faith has no doubt; thus said Sandilya, yea, thus he said. [4]
Book 15
The 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. [1]
Its eastern quarter is called Guhu, its southern Sahamana, its western Ragni, its
northern Subhuita. The child of those quarters is Vayu, 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.' [2]
'I turn to the imperishable chest with such and such and such.'
'I turn to the Prana (life) with such and such and such.'
'I turn to Bhuh 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.' [3]
'When I said, I turn to Prana, then Prana means all whatever exists here-to that I
turn.' [4]
'When I said, I turn to Bhuh, what I said is, I turn to the earth, the sky, and
heaven.' [5]
'When I said, I turn to Bhuvah, what I said is, I turn to Agni (fire), V'ayu (air),
Aditya (sun).' [6]
'When I said, I turn to Svah, what I said is, I turn to the Rigveda, Yagurveda, and
Samaveda. That is what I said, yea, that is what I said.' [7]
Book 16
Man is sacrifice. His (first) twenty-four years are the morning-libation. The
Gayatri has twenty-four syllables, the morning-libation is offered with Gayatri hymns. The
Vasus are connected with that part of the sacrifice. The Pranas (the five senses) are the
Vasus, for they make all this to abide (vasayanti). [1]
If anything ails him in that (early) age, let him say:
'You Pranas, you Vasus, extend this my morning-libation to the midday-libation, that
I, the sacrificer, may not perish in the midst of the Pranas or Vasus.' Thus he recovers
from his illness, and becomes whole. [2]
The 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 Pranas are the Rudras, for they make all this to cry (rodayanti).
[3]
If anything ails him in that (second) age, let him say:
'You Pranas, you Rudras, extend this my midday-libation to the third libation, that
I, the sacrificer, may not perish in the midst of the Pranas or Rudras.'
Thus he recovers from his illness, and becomes whole. [4]
The next forty-eight years are the third libation. The Gagati has forty-eight
syllables, the third libation is offered with Gagati hymns. The Adityas are connected with
that part of it. The Pranas are the Adityas, for they take up all this (adadate).
[5]
If anything ails him in that (third) age, let him say:
'You Pranas, you Adityas, extend this my third libation to the full age, that I, the
sacrificer, may not perish in the midst of the Pranas or Adityas.'
Thus he recovers from his illness, and becomes whole. [6]
Mahidasa Aitareya (the son of Itari), who knew this, said (addressing a
disease):
'Why do you 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. [7]
Book 17
When a man (who is the sacrificer) hungers, thirsts, and abstains from pleasures,
that is the Diksha (initiatory rite). [1]
When 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). [2]
When a man laughs, eats, and delights himself, he does it with the Stuta-sastras
(hymns sung and recited at the sacrifices). [3]
Penance, liberality, righteousness, kindness, truthfulness, these form his Dakshinas
(gifts bestowed on priests, etc.) [4]
Therefore 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). [5]
Ghora Angirasa, after having communicated this (view of the sacrifice) to Krishna,
the son of Devaki -and he never thirsted again (after other knowledge)-said:
'Let a man, when his end approaches, take refuge with this Triad:
"You are the imperishable," "You are the unchangeable," "You are the edge of
Prana."' On this subject there are two Rik verses (Rigveda VIII, 6, 30):- [6]
'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).' Rigveda 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.' [7?]
Book 18
Let 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. [1]
That Brahman (mind) has four feet (quarters). Speech is one foot, breath is one
foot, the eye is one foot, the ear is one foot-so much with reference to the body. Then with
reference to the gods, Agni (fire) is one foot, Vayu (air) is one foot, Aditya (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. [2]
Speech 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. [3]
Breath is indeed the fourth foot of Brahman. That foot shines with Vayu (air) as its
light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory
of countenance. [4]
The eye is indeed the fourth foot of Brahman. That foot shines with Aditya (sun) as
its light, and warms. He who knows this, shines and warms through his celebrity, fame, and
glory of countenance. [5]
The 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. [6]
Book 19
ADITYA (the sun) is Brahman, this is the doctrine, and this is the fuller account of
it:-
In the beginning this was non-existent. It became existent, it grew. It turned into
an egg. The egg lay for the time of a year. The egg broke open. The two halves were one of
silver, the other of gold. [1]
The 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. [2]
And what was born from it that was Aditya, 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. [3]
If anyone knowing this meditates on the sun as Brahman, pleasant shouts will
approach him and will continue, yea, they will continue. [4]
Book 1
ONCE ON a time there lived Ganasruti Pautrayana (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.
[1]
Once in the night some Hamsas (flamingoes) flew over his house, and one flamingo
said to another:
'Hey, Bhallaksha, Bhallaksha (short-sighted friend). The light (glory) of Ganasruti
Pautrayana has spread like the sky. Do not go near, that it may not burn you.' [2]
The other answered him:
'How can you speak of him, being what he is (a raganya, noble), as if he were like
Raikva with the car?' [3]
The first replied:
'How is it with this Raikva with the car that you speak of?'
The other answered:
'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.' [4]
Ganasruti Pautrayana overheard this conversation, and as soon as he had risen in the
morning, he said to his door-.keeper (kshattri):
'Friend, do you speak of (me, as if I were) Raikva with the car?'
He replied:
'How is it with this Raikva with the car?' [5]
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.' [6]
The door-keeper went to look for Raikva, but returned saying, 'I found him not.'
Then the king said:
'Alas! where a Brahmana should be searched for (in the solitude of the forest),
there go for him.' [7]
The door-keeper came to a man who was lying beneath a car and scratching his sores.
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.' [8]
Book 2
Then Ganasruti Pautrayana took six hundred cows, a necklace, and a carriage with
mules, went to Raikva and said: [1]
'Raikva, here are six hundred cows, a necklace, and a carriage with mules; teach me
the deity which you worship.' [2]
The other replied:
'Fie, necklace and carriage be thine, Sudra, together with the cows.'
Then Ganasruti Pautrayana took again a thousand cows, a necklace, a carriage with
mules, and his own daughter, and went to him. [3]
He said to him:
'Raikva, there are a thousand cows, a necklace, a carriage with mules, this wife,
and this village in which you dwellest. Sir, teach me!' [4]
He, opening her mouth, said:
'You have brought these (cows and other presents), Sudra, but only by that mouth did
you make me speak.' These are the Raikva-parna villages in the country of the Mahavrishas
(mahapunyas) where Raikva dwelt under him. And he said to him: [5]
Book 3
AIR (VAYU) is indeed the end of all. 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.
[1]
'When water dries up, it goes into air. Air indeed consumes them all. So much with
reference to the devas. [2]
'Now with reference to the body. Breath (prana) 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. [3]
'These are the two ends, air among the devas, breath among the senses (pranah).'
[4]
Once while Saunaka Kapeya and Abhipratarin Kakshaseni were being waited on at their
meal, a religious student begged of them. They gave him nothing. [5]
He said:
'One god - who is he? - swallowed the four great ones, he, the guardian of the
world. Kapeya, mortals see him not, Abhipratarin, though he dwells in many places. He to
whom this food belongs, to him it has not been given.' [6]
Saunaka Kapeya, 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. Thus do we, Brahmakarin, meditate on that
Being.' Then he said:
'Give him food.' [7]
They gave him food. Now these five (the eater Vayu (air), and his food, Agni (fire),
Aditya (sun), Kandramas (moon), Ap (water)) and the other five (the eater Prana (breath),
and his food, speech, sight, hearing, mind) make ten, and that is the Krita (the highest)
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 Virag (of ten syllables) which
eats the food. Through this aH this becomes seen. He who knows this sees all this and
becomes an eater of food, yea, he becomes an eater of food. [8]
Book 4
SATYAKAMA, the son of Gabala, addressed his mother and said:
'I wish to become a Brahmakarin (religious student), mother. Of what family am I?'
[1]
She said to him:
'I do not know, my child, of what family you are. In my youth when I had to move
about much as a servant (waiting on the guests in my father's house), I conceived you. I do
not know of what family you are. I am Gabali by name, you are Satyakama (Philalethes). Say
that you are Satyakama Gabala.' [2]
He going to Gautama Haridrumata said to him,
'I wish to become a Brahmakarin with you. Sir, may I come to you?' [3]
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 you. I do not
know of what family you are. I am Gabala by name, you are Satyakama," I am therefore
Satyakama Gabala, sir.' [4]
He said to him:
'No one but a true Brahmana would thus speak out. Go and fetch fuel, friend, I shall
initiate you. You have not swerved from the truth.' [5]
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
- [6]
Book 5
THE BULL of the herd (meant for Vayu) said to him:
'Satyakama!'
He replied:
'Sir!'
The bull said:
'We have become a thousand, lead us to the house of the teacher; [1] 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 Prakasavat (endowed with splendour).
[2]
'He who knows this and meditates on the foot of Brahman, consisting of four
quarters, by the name of Prakasavat, 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 Prakasavat. [3]
Book 6
'Agni will declare to you another foot of Brahman.'
(After these words of the bull), Satyakama, 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.
[1]
Then Agni (the fire) said to him:
'Satyakama!'
He replied:
'Sir.' [2]
Agni said:
'Friend, I will declare to 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).' [3]
'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. [4]
Book 7
'A Hamsa (flamingo, meant for the sun) will declare to you another foot of
Brahman.'
(After these words of Agni), Satyakama, 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. [1]
Then a Hamsa flew near and said to him:
'Satyakama.'
He replied:
'Sir.' [2]
The Hamsa said:
'Friend, I will declare to 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). [3]
'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. [4]
Book 8
'A DIVER-bird (Madgu, meant for Prana) will declare to you another foot of
Brahman.'
(After these words of the Hamsa), Satyakima, 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. [1]
Then a diver flew near and said to him:
'Satyakima.'
He replied:
'Sir.' [2]
The diver said:
'Friend, I will declare to 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 Ayatanavat
(having a home).
'He who knows this and meditates on the foot of Brahman, consisting of four
quarters, by the name of Ayatanavat, 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 Ayatanavat.' [4?]
Book 9
THUS HE reached the house of his teacher. The teacher said to him:
'Satyakama.'
He replied:
'Sir.' [1]
The teacher said:
'Friend, you shine like one who knows Brahman. Who then has taught you?'
He replied:
'Not men. But you only, sir, I wish, should teach me; [2] For I have heard from men
like you, sir, that only knowledge which is learnt from a teacher (Akarya), leads to real
good.'
Then he taught him the same knowledge. Nothing was left out, yes, nothing was left
out. [3]
Book 10
UPAKOSALA KAMALIYANA dwelt as a Brahmakarin (religious student) in the house of
Satyakama Gabala. 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. [1]
Then 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. [2]
The student from sorrow was not able to eat. 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.' [3]
Thereupon the fires said among themselves,
'This student, who is quite exhausted, has carefully tended us. Well, let us teach
him.'
They said to him: [4]
'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.'
They said:
'What is Ka is Kha, what is Kha is Ka.'
They therefore taught him Brahman as breath, and as the ether (in the heart). [5]
Book 11
AFTER that the Garhapatya fire 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]
'He who knowing this meditates on him, destroys sin, obtains the world (of Agni
Garhapatya), reaches his full age, and lives long; his descendants do not perish. We guard
him in this world and in the other, whoever knowing this meditates on him.' [2]
Book 12
THEN THE Anvaharya fire 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. [1]
'He who knowing this meditates on him, destroys sin, obtains the world (of Agni
Anvaharya), reaches his full age, and lives long; his descendants do not perish. We guard
him in this world and in the other, whoever knowing this meditates on him.' [2]
Book 13
THEN THE Ahavanaya 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. [1]
'He who knowing this meditates on him, destroys sin, obtains the world (of Agni
Ahavaniya), reaches his full age, and lives long; his descendants do not perish. We guard
him in this world and in the other, whoever knowing this meditates on him.' [2]
Book 14
THEN 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).' [1]
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?' [2]
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.' [3?]
Book 15
HE SAID:
'The person that is seen in the eye, that is the Self. This is the immortal, the
fearless, this is Brahman'. Even though they drop melted butter or water on him, it runs
away on both sides. [1]
'They call him Samyadvama, for all blessings (vama) go towards him (samyanti). All
blessings go towards him who knows this. [2]
'He is also Vamani, for he leads (nayati) all blessin-s (vama). He leads all
blessings who knows this. [3]
'He is also Bhamani, for he shines (bhati) in all worlds. He who knows this, shines
in all worlds. [4]
'Now (if one who knows this, dies), whether people perform obsequies for him or no,
he goes 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 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, [5]
'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.' [6]
Book 16
TRULY, he who purifies (Vayu) is the sacrifice, for he (the air) moving along,
purifies everything.
Because moving along he purifies everything, therefore he is the sacrifice. Of that
sacrifice there are two ways, by mind and by speech. [1]
The Brahman priest performs one of them in his mind, the hotri, Adhvaryu, and
Udgatri priests perform the other by words. When the Brahman priest, after the Pritaranuvaka
ceremony has begun, but before the recitation of the Paridhaniya hymn, has (to break his
silence and) to speak, [2]
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. [3]
But when after the Pritaranuvaka ceremony has begun, and before the recitation of
the Paridhaniya hymn, the Brahman priest has not (to break his silence and) to speak, they
perform both ways perfectly, and neither of them is injured. [4]
As 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. [5]
Book 17
PRAGAPATI brooded over the worlds, and from them thus brooded on he squeezed out the
essences, Agni (fire) from the earth, Vayu (air) from the sky, Aditya (the sun) from heaven.
[1]
He 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 Vayu, the Saman verses from
Aditya. [2]
He brooded over the threefold knowledge (the three Vedas), and from it thus brooded
on he squeezed out the essences, the sacred interjection Bhus from the Rik verses, the
sacred interjection Bhuvas from the Yagus verses, the sacred interjection Svar from the
Saman verses. [3]
If the sacrifice is injured from the Rig-veda side, let him offer a libation in the
Garhapatya fire, saying, Bhuh, Svaha! 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. [4]
If the sacrifice is injured from the Yagur-veda side, let him offer a libation in
the Dakshina fire, saying, Bhuvah, Svaha! 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. [5]
If the sacrifice is injured by the Sama-veda side, let him offer a libation in the
Ahavaniya fire, saying, Svah, Svaha! Thus does he bind together and heal, by means of the
essence and the power of the Saman verses themselves, whatever break the Saman sacrifice may
have suffered. [6]
As one binds (softens) gold by means of lavana (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, [7]
Thus does one bind together and heal any break in the sacrifice by means of (the
Vyahritis 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 in which
there is a Brahman priest who knows this. [8]
That 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 Gatha:
'Whereever it falls back, thither the man goes,'—viz. 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.
[9]
Book 1
HE WHO knows the oldest and the best becomes himself the oldest and the best. Breath
indeed is the oldest and the best. [1]
He who knows the richest, becomes himself the richest. Speech indeed is the richest.
[2]
He who knows the firm rest, becomes himself firm in this world and in the next. The
eye indeed is the firm rest. [3]
He who knows success, his wishes succeed, both his divine and human wishes. The ear
indeed is success. [4]
He who knows the home, becomes a home of his people. The mind indeed is the home.
[5]
The five senses quarrelled together, who was the best, saying, I am better, I am
better. [6]
They went to their father Pragapati 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.'
[7]
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. [8]
The 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. [9]
The 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. [10]
The 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. [11]
The 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'.
They came to him and said:
'Sir, be you (our lord); you are the best among us. Do not depart from us!'
[12]
Then the tongue said to him:
'If I am the richest, you are the richest.'
The eye said to him If I am the firm rest, you are the firm rest.' [13]
The ear said to him:
'If I am success, you are success.'
The mind said to him:< |
4 
6 
6 
With quite modernised language, here is perhaps the least error-stricken version on
the net so far.