Upanishads

Chandogya Upanishad

Samaveda
group of Upanishads – 10 main Upanishads, pure Vedanta

PART ONE

CHAPTER ONE

1. Om - as this syllable is [revered], [so] should the udgitha be revered, for [beginning with the syllable] Om the udgitha is chanted. This is the explanation.

2. The essence of these beings is the earth. The essence of the earth is water. The essence of water is plants. The essence of plants is man. The essence of man is speech. The essence of speech is rich. The essence of rich is saman. The essence of saman is udgitha.

3. The ultimate essence of essences, the highest, the excellent, the eighth - that is udgitha.

4. What exactly is rich? What exactly is saman? What exactly is udgitha? This is to be considered.

5. Rich is speech, saman is breath, udgitha is the syllable Om. Speech and breath – rich and saman – form a pair.

6. This pair is united in the syllable Om. Verily, when the pair comes together, then each fulfills the desire of the other.

7. Verily, he who, knowing this, meditates on the udgitha as this syllable, he becomes the fulfiller of desires.

8. Verily, this syllable [expresses] agreement, for when they agree on anything, they say "Om". And agreement is the satisfyer [of desires]. Verily, he who, knowing this, meditates on the udgitha as this syllable, he becomes the satisfyer of desires.

9. This triple knowledge begins with it: "Om!" – proclaims [adhvaryu]; "Om!" – pronounces [hotar]; "Om!" [the Udgatar] sings in honor of this syllable with its greatness and essence.

10. Both perform actions with its help - both he who knows it thus and he who does not know it, But knowledge and ignorance are different. For what is performed with knowledge, faith, reflection, is more powerful. Verily, this is the explanation of this syllable.

CHAPTER TWO

1. When the gods and the asuras, both of whom were descended from Prajapati, fought, the gods took possession of the udgitha, [thinking], "With this we shall overcome them."

2. They began to revere the udgitha as the sense of smell. And the asuras struck this [sense of smell] with evil. Therefore one smells both by it - fragrance and stench, for it is struck with evil.

3. Then they began to revere the udgitha as speech. And the asuras struck this [speech] with evil. Therefore one speaks both by it - truth and falsehood, for it is struck with evil.

4. Then they began to worship the udgitha as the eye. And the asuras struck this [eye] with evil. Therefore they see both with it - the attractive and the unattractive, for it is affected by evil.

5. Then they began to worship the udgitha as the ear. And the asuras struck this [ear] with evil. Therefore they hear both with it - the worthy of hearing and the unworthy of hearing, for it is affected by evil.

6. Then they began to worship the udgitha as the mind. And the asuras struck this [mind] with evil. Therefore they think about both with it - the worthy of thought and the unworthy of thought, for it is affected by evil.

7. Then they began to worship the udgitha as the breath in the mouth. And, having encountered him, the Asuras crumbled away, just as a lump of earth crumbles away when it encounters a hard stone.

8. Thus, just as a lump of earth crumbles away when it encounters a hard stone, so he who wishes evil to the one who knows this and who is at enmity with him crumbles away: [for] he, this [knower], is a hard stone.

9. By this [breath in the mouth] neither fragrance nor foul odor is distinguished, for it is free from evil. By eating and drinking with its help, [man] maintains other vital forces. Not finding this [reinforcement] at the time of death, [it] leaves [the body; therefore] at the time of death [the dying] opens his mouth.

10. Angiras venerated the udgitha as this [breath]. And it is looked upon as Angirasa, for [the breath] is the essence of the limbs of the body.

11. Brihaspati also venerated the udgitha as this [breath]. And it is looked upon as Brihaspati, for speech is great and it is its lord.

12. Ayasya also venerated the udgitha as this [breath]. And it is looked upon as Ayasya, for it comes out of the mouth.

13. Baka Dalbhya also knew this [breath]. He was the udgatara [of the sacrificers] from Naimishi, and by singing he granted them the fulfillment of desires.

14. He verily grants the fulfillment of desires by singing who, knowing this [breath] thus, venerates the udgitha as the syllable [Om]. This is what pertains to the body.

CHAPTER THREE

1. Now – regarding the deity. Let them venerate the udgitha as [the sun] that warms. Verily, when it rises, it sings in praise of the creatures; when it rises, it dispels darkness and fear. Verily, the chaser of darkness and fear is he who knows this.

2. Verily, both this [breath in the mouth] and that [sun] are the same. Both are hot, and both are hot. "Sound" – that is what is called that; "sound", "resonance" – that. Verily, therefore, one should venerate the udgitha as both.

3. And verily, one should venerate the udgitha as the breath once poured over the body. That which is inhaled is inhalation; that which is exhaled is exhalation. That which connects inhalation and exhalation is the breath diffused throughout the body. The breath diffused throughout the body is speech. Therefore speech is uttered without inhaling or exhaling.

4. Speech is Rik. Therefore Rik is uttered without inhaling or exhaling. Rik is Sama, therefore Sama is chanted without inhaling or exhaling. Rik is udgitha, therefore udgitha is chanted without inhaling or exhaling.

5. And therefore those other works which require strength, such as [making] fire by friction, running a race, bending a tight bow, are performed without inhaling or exhaling. For this reason one should venerate udgitha as the breath diffused throughout the body.

6. And verily, one should venerate the syllables of the udgitha: "ud", "gi", "tha". Breath is "ud", for by breathing one rises. Speech is "gi", for speeches are called words. Food is "tha", for on food all things are based.

7. The sky is "ud", the air is "gi", the earth is "tha". The sun is "ud", the wind is "gi", fire is "tha". The Samaveda is "ud", the Yajurveda is "gi", the Rigveda is "tha". Whoever, knowing this, venerates the syllables of the udgitha: "ud", "gi", "tha", to him speech pours out milk, the milk of speech; he is rich in food and becomes an eater of food.

8. Now - the fulfillment of prayers. One should venerate the places of refuge. Let [the Udgatara] resort to that Saman with which he intends to sing the praise.

9. Let him resort to that Rik in which this Saman is contained; to that Rishi by whom this [hymn] was created; to that deity whose praise he intends to sing.

10. Let him resort to that meter with which he intends to sing the praise. Let him resort to that type of hymn of praise with which he intends to sing the praise for his own sake.

11. Let him resort to that quarter of the world in the direction of which he intends to sing the praise.

12. Finally, concentrating within himself, let him sing the praise, reflecting on what he desires and not committing omissions. And his desire will quickly be fulfilled - a desire with which he will sing praises, a desire with which he will sing praises.

CHAPTER FOUR

1. Om! – as this syllable, the udgitha should be venerated, for [beginning with the syllable] Om the udgitha is sung. This is the explanation of this.

2. Verily, the gods, fearing death, penetrated into the threefold knowledge. They covered themselves with meters. Because they covered themselves with them, the meters are called "chandas".

3. And just as one sees a fish in water, death saw them in the rik, saman, yajus. And knowing this, they rose from the rik, saman, yajus and penetrated into sound.

4. Verily, when one teaches the rik, one loudly pronounces "Om!"; the same with the saman, the same with the yajus. This sound is this syllable, immortal, fearless. Having penetrated it, the gods became immortal and fearless.

5. He who, knowing thus, pronounces the syllable [Om], he penetrates this syllable - the immortal, fearless sound. Having penetrated it, he becomes immortal, as the gods are immortal.

CHAPTER FIVE

1. And verily, the udgitha is pranava. Pranava is udgitha. That sun is udgitha, it is pranava, for it moves, pronouncing: "Om!"

2. "I sang only to him, therefore you are my only one," - thus said Kaushitaki to his son. "Consider his rays - verily, then you will have many [sons]." This is with regard to the deities.

3. Now - with regard to the body. Like the breath in the mouth, one should worship the udgitha, for it moves, pronouncing: "Om!"

4. "I sang only to him, therefore you are my only one," - thus said Kaushitaki to his son. "Sing the breaths as numerous - verily, then you will have many [sons]."

5. And verily, the udgitha is pranava. Pranava is the udgitha. And even if [the udgatar] sings incorrectly, then from [his] seat the hotar corrects it, corrects [it].

CHAPTER SIX

1. Rich is [earth], saman is fire. This saman rests on this rich. Therefore saman is sung as resting on the rich. This [earth] is "sa", fire is "ama", hence "saman".

2. Rich is airspace, saman is wind. This saman rests on this rich. Therefore saman is sung as resting on the rich. Airspace is "sa", wind is "ama", hence "saman".

3. Rich is sky, saman is sun. This saman rests on this rich. Therefore saman is sung as resting on the rich. Sky is "sa", sun is "ama", hence "saman".

4. Rich is the stars, saman is the moon. This saman rests on this rich. Therefore saman is sung as resting on the rich. The stars are "sa", the moon is "ama", hence "saman".

5. Further, rich is the white light of the sun, and saman is the blue, very dark [light] of the sun. This saman rests on this rich. Therefore saman is sung as resting on the rich.

6. Further, the white light of the sun is "sa", and the blue, very dark [light] is "ama". Hence "saman". And this golden purusha, who is seen in the sun, with a golden beard and golden hair, shines all the way to the tips of his nails like gold.

7. His eyes are like a red lotus, his name is "high". He has risen above all evil. Verily, he who knows this rises above all evil.

8. Rich and saman are his songs. Therefore [he] is udgitha. Therefore udgatara [is so called], for he is his singer. He, this [purusha], rules over those worlds that are beyond [the sun], and over the desires of the gods. This is about the deities.

CHAPTER SEVEN

1. Now - regarding the body. Rich is speech, saman is breath. This saman rests on this rich. Therefore saman is sung as resting on rich. Speech is "sa", breath is "ama", hence - "saman".

2. Rich is the ear, saman is the mind. This saman rests on this rich. Therefore saman is sung as resting on the rich. The eye is "sa", the Atman is "ama", hence "saman".

3. Rich is the ear, saman is the mind. This saman rests on this rich. Therefore saman is sung as resting on the rich. The ear is "sa", the mind is "ama", hence "saman".

4. Further, rich is the white light of the eye, and saman is blue, very dark [light of the eye]. This saman rests on this rich. Therefore saman is sung as resting on the rich. Further, the white light of the eye is "sa", blue, very dark [light] is "ama", hence "saman".

5. And this purusha, which is seen in the eye, is rich, is saman, is uktha, is yajus, is Brahman. And the form of this [purusha] is the same as the form of that [purusha in the sun]; the songs of that purusha are the songs of this one; the name of the one is the name of the other.

6. He, this [purusha in the eye], rules both over these worlds that are below and over the desires of men. Therefore those who sing, playing the lute, sing of him; therefore they obtain wealth.

7. And whoever, knowing this, sings of the saman, he sings of both. By means of that [purusha] he attains both those worlds that are beyond [the sun] and the desires of the gods.

8. And by means of this [purusha] he attains both these worlds that are below and the desires of men. Let the Udgatara, knowing this, therefore ask [the sacrificer]:

9. "What desire shall I grant you by singing?" For he who, knowing this, sings saman, sings saman, is able to fulfill desires by singing.

CHAPTER EIGHT

1. There were once three experts in the udgitha: Silaka Shalavatya, Chaikitayana Dalbhya, and Pravahana Jaivali. They said: "We are indeed experts in the udgitha. Let us then discuss the udgitha."

2. "Good!" [they decided] and sat down. Then Pravahana Jaivali said: "You speak first, venerable ones. I wish to hear the words of the Brahmins conversing."

3. Then Silaka Shalavatya said to Chaikitayana Dalbhya: "Let me ask you." "Ask," he said.

4. "What is the source of the samana?" "Sound," he replied. "What is the source of sound?" "Breath," he replied. "What is the source of breath?" "Food," he replied. "What is the source of food?" "Water," he replied.

5. "What is the source of water?" "That [heavenly] world," he replied. "What is the source of that world?" "It is not possible to take [saman] beyond the heavenly world," he said. "We place saman in the heavenly world, for saman is praised as heaven."

6. And Shilaka Shalavatya said to Chaikitayana Dalbhya: "Verily, Dalbhya, your saman is without foundation. And if someone were to say, 'Your head will fall off,' then your head would certainly fall off."

7. "Let me know this from you, venerable sir," [said Dalbhya]. "Find out," said Shalavatya. "What is the source of that world?" "This world," he replied. "What is the source of this world?" "The basis [saman] cannot be taken outside [this] world," he replied. "We place the basis of saman in [this] world, for saman is praised as the basis [in this world]."

8. And Pravahana Jaivali said to him: "Verily, Shalavatya, your saman is finite. And if someone were to say: "Your head will fall off," then your head would certainly fall off." "Let me know from you, venerable one," [said Shalavatya]. "Find out," [Jaivali] said.

CHAPTER NINE

1. "What is the source of this world?" - "Space," he replied, "truly, all these beings come from space and return to space, for space is greater than them, space is the last refuge."

2. This udgitha is the best. It is infinite. Whoever, knowing this, venerates the best udgitha, gets the best and acquires the best worlds.

3. And Atidhanvan Shaunaka, having taught this [udgitha] to Udarashandilya, said: "As long as your descendants know this udgitha, they will have the best life in this world

4. and the same state in that world. Whoever, knowing this, venerates thus [the udgitha], he has the best life in this world and the same state in that world, state in [that] world."

CHAPTER TEN

1. In the hail-battered [land] of the Kuru people, in the village of [a certain] rich man, Ushasti Chakrayana lived in extreme poverty with his wife Atika.

2. He asked [food] from the rich man who was eating beans. He answered him: "There are no other beans here except those that lie before me."

3. "Give me [a portion] of them," he said. He gave them to him [and said], "Here is also something for you to drink." "Verily, then I would drink the remainder," he said.

4. "Aren't these [beans] also a remainder?" - "Verily, I could not live without eating them," he said, "but drinking water depends on my desire."

5. And having eaten, he brought the remainder to his wife. Now she had already received enough food and, having received these [beans], put them aside.

6. The next morning, getting up, he said: "Alas! If I could get food, I would get some money. Behold, the king is going to perform a sacrifice - he would choose me for [performing] all the priestly duties."

7. His wife said to him: "Well, sir, here are these beans." And having eaten them, he went to where the sacrifice was prepared.

8. There he sat down near the Udgatars, who were about to sing in the place appointed for this. And he addressed the prastotar:

9. "Prastatar, if you sing [the prastava] without knowing the deity associated with the prastava, your head will fall off."

10. He also said the same to Udgatar: "Udgatar, if you sing [the udgitha] without knowing the deity associated with the udgitha, your head will fall off."

11. He also said the same to Pratihartar: "Pratihartar, if you sing [the pratihara] without knowing the deity associated with the pratihara, your head will fall off." And, leaving [their affairs], they sat in silence.

CHAPTER ELEVEN

1. Then the donor said to him: "Venerable sir! Verily, I would like to know who you are." He replied: "I am Ushasti Chakrayana."

2. He said: "Verily, I sought you, venerable sir, for all these priestly duties and, not finding the venerable one, I chose others.

3. [Fulfill] for me, venerable sir, all the priestly duties." - "Good," [he said], "let these same [priests] with [my] permission sing hymns. But whatever remuneration you give them, give me also." - "Good," said the donor.

4. Then Prastotar approached him respectfully [saying]: "The Venerable One said to me: 'Prastotar, if you sing [the prastava] without knowing the deity associated with the prastava, your head will fall off.' What is that deity?"

5. 'Breath,' he said. 'For verily, all these beings enter [life] with breath and leave [life] with breath. This is the deity associated with the prastava. And your head will fall off if, not knowing it, you sing [the prastava] after what I have told you.'

6. Then Udgatar approached him respectfully [saying]: "The Venerable One said to me: 'Udgatar, if you sing [the udgitha] without knowing the deity associated with the udgitha, your head will fall off.' What is that deity?"

7. "The sun," he said. "For verily all these beings sing the praises of the risen sun. This is the deity associated with the udgitha. And your head will fall off if, not knowing it, you sing the udgitha after what I have told you."

8. Then the pratihartar approached him respectfully [saying]: "The venerable one said to me: "Pratihartar, if you sing [pratihara], not knowing the deity associated with pratihara, then your head will fall off." What is this deity?"

9. "Food," he said. "For verily all these beings live by eating food. This is the deity associated with the pratihara. And your head will fall off if, not knowing him, you sing the pratihara, after what I have told you, after what I have told you."

CHAPTER TWELVE

1. Now follows the Udgitha of Dogs. Once upon a time, Baka Dalbhya, [called] otherwise Chief Maitreya, left [his village] to study the Vedas.

2. A white dog appeared before him. And the other dogs, gathering around it, said: "Let the lord procure us food by singing. Indeed, we are hungry."

3. It said to them: "Gather around me tomorrow morning." And then Baka Dalbhya, otherwise Chief Maitreya, began to watch [them].

4. And just as the [priests] who are going to sing the hymn of praise to the bahishpavaman move holding each other, so [the dogs] moved and, sitting down, said: "Him!" [And they sang]:

5. "Om! Let us eat! Om! Let us drink! Om! Let the god Varuna, Prajapati, Savitar bring here food. O lord of food, bring here food, bring [it]. Om!"

CHAPTER THIRTEEN

1. Verily, this world is the sound "hau", the wind is the sound "hai", the moon is the sound "atha", the Atman is the sound "iha", fire is the sound "i".

2. The sun is the sound "u", the call is the sound "e", the Vishvedevas are the sound "auhoyi", the Prajapati is the sound "him", the breath is swara, the food is "ya", the vac is viraj.

3. The inexplicable thirteenth stobha is the changeable sound "hum".

4. To him speech pours [its] milk - the milk of speech, he is rich in food and becomes an eater of food, who knows this Upanishad of the Samanas thus, knows [their] Upanishad.

PART TWO

CHAPTER ONE

1. Om! Verily, the worship of all saman is good. Verily, whatever is good is saman; whatever is not good is not saman.

2. And therefore, when they say: "He approached it with saman," they [thereby] say: "He approached it with good"; when they say: "He approached it not with saman," they say: "He approached it not with good."

3. And they also say: "Oh, this saman is for us!", when there is good, and [thereby] they say: "Oh, this is good!" [And they say]: "Oh, this is not saman for us!", when there is no good, and [thereby] they say: "Oh, this is not good!"

4. Whoever, knowing this, venerates saman as good, good qualities quickly approach and come into his possession.

CHAPTER TWO

1. In the worlds one should venerate the fivefold saman. Earth is the sound "him", fire is prastava, air is udgitha, sun is pratihara, sky is nidhana. This is in ascending order.

2. Now - in descending order. The sky is the sound "him", the sun is prastava, the air is udgitha, fire is pratihara, the earth is nidhana.

3. To him belong the worlds in ascending order and in descending order, who, knowing this, worships the five-fold saman in the worlds.

CHAPTER THREE

1. In the rain, one should worship the five-fold saman. The wind before a storm is the sound "him", a cloud is born - this is prastava, it rains - this is udgitha, lightning flashes, thunder rumbles - this is pratihara;

2. [the rain] - stops - this is nidhana. For him it rains, he makes it rain, who, knowing this, worships the five-fold adobe in the rain.

CHAPTER FOUR

1. In all waters one should worship the five-fold saman. When clouds gather, that is the sound "him"; when it rains, that is prastava; [the waters] that flow to the east are udgitha; [the waters] that [flow] to the west are pratihara; the ocean is nidhana.

2. He does not die in the waters and is rich in waters who, knowing this, worships the five-fold saman in all waters.

CHAPTER FIVE

1. In the seasons one should worship the five-fold saman. Spring is the sound "him", summer is prastava, the rainy season is udgitha, autumn is pratihara, winter is nidhana.

2. To him belong the seasons, he is rich in the seasons, who, knowing this, venerates the five-fold saman in the seasons.

CHAPTER SIX

1. In cattle one should venerate the five-fold saman. Goats are the sound "him", sheep are prastava, cows are udgitha, horses are pratihara, man is nidhana.

2. He who, knowing this, venerates the fivefold saman in animals has cattle, he who possesses cattle.

CHAPTER SEVEN

1. In the vital forces one should venerate the fivefold highest saman. Smell is the sound "him", speech is prastava, eye is udgitha, ear is pratihara, mind is nidhana. Verily, these [forces] are the highest.

2. He who, knowing this, venerates the fivefold highest saman in the vital forces has the highest, he who acquires the highest worlds. This is about the fivefold [saman].

CHAPTER EIGHT

1. Now about the sevenfold [saman].

The sevenfold saman should be venerated in speech. Whatever in speech [is called] "hum" is the sound "him"; [whatever] is "pra" is prastava; [whatever] is "a" is "adi";

2. [whatever] is "ud" is udgitha; [whatever] is "prati" is pratihara; [whatever] is "upa" is upadrava; [whatever] is "ni" is nidhana.

3. To him speech pours out [its] milk - the milk of speech; he is rich in food and becomes an eater of food who, knowing this, venerates the sevenfold saman in speech.

CHAPTER NINE

1. And further, in the sun one should worship the sevenfold saman. It is always the same, and therefore it is saman. "It is turned towards me, it is turned towards me," [so they say, for] it is the same for everyone. Therefore it is saman.

2. One should know that on it all beings depend. Before sunrise it is the sound "him." On it the animals depend. Therefore they pronounce "him," for they participate in the sound "him" of this saman.

3. Further, immediately after sunrise [of the sun] is prastava. On it people depend. Therefore they love chanting, they love glorification, for they participate in the prastava of this saman.

4. Next, at the time of the cow-drive it is "adi", on it depend the birds. Therefore they fly in the air without support and supporting themselves, for they participate in the "adi" of this saman.

5. Next, at the time of midday it is udgitha, on it depend the gods. Therefore they are the best of the creations of Prajapati, for they participate in the udgitha of this saman.

6. Next, at the time of afternoon and before [the end of] the afternoon it is pratihara, on it depend the embryos. Therefore they are held [in the womb] and do not fall, for they participate in the pratihara of this saman.

7. Next, at the time of midday and before sunset it is upadrava, on it depend the wild animals. Therefore, seeing a person, they run to a secluded place, to a cave, for they participate in the upadrava of this saman.

8. Further, immediately after sunset it is nidhana, on it depend the ancestors. Therefore they are folded, for they participate in the nidhana of this saman,

Verily, thus do they worship the seven-fold saman in this sun.

CHAPTER TEN

1. And further one should worship the seven-fold saman, measured by itself and leading beyond death. "Him-kara" - three syllables, prastava - three syllables. Thus, [they] are equal.

2. "Adi" - two syllables, pratihara - four syllables. [Let us transfer] one [syllable] from here to there. Thus, [they] are equal.

3. Udgitha is three syllables, upadrava is four syllables. Three and three are equal, [one] syllable is in excess. [Having] three syllables, they are equal.

4. Nidhana is three syllables. It is also equal [to the other parts]. Thus, verily, these syllables are twenty-two.

5. With twenty-one [syllables] one reaches the sun; verily, the sun is the twenty-first from here. With the twenty-second one acquires that which is beyond the sun. This is heaven, this is freedom from sorrow.

6. He who attains victory over the sun here, his victory is greater than victory over the sun, who, knowing this, worships the saman measured by himself and leading beyond death, worships the saman.

CHAPTER ELEVEN

1. The mind is the sound "him", speech is prastava, the eye is udgitha, the ear is pratihara, the breath is nidhana. This is the gayatra woven on the vital forces.

2. He who knows that this gayatra is woven on the vital forces, he is endowed with vital forces, reaches the full term of life, lives in splendor, is rich in offspring and cattle, is great in glory. Let him be great in understanding - this is the commandment.

CHAPTER TWELVE

1. Friction occurs - this is the sound "him", smoke is born - this is prastava, flame flares up - this is udgitha, coals appear - this is pratihara, [the fire] goes out - this is nidhana, [the fire] goes out - this is nidhana. This is the rathantara woven on fire.

2. He who knows that this rathantara is woven on fire, he shines with divine knowledge, becomes an eater of food, reaches the full term of life, lives in splendor, is rich in progeny and cattle, great in fame. Let him not swallow water; and does not spit before the fire - this is the commandment.

CHAPTER THIRTEEN

1. He calls [her] - this is the sound "him", he asks - this is prastava, he lies with a woman - this is udgitha, he lies on a woman - this is pratihara, he reaches the goal - this is nidhana, he reaches the end - this is nidhana. This is vamadevya woven on intercourse.

2. He who knows that this vamadevya is woven on intercourse, he performs intercourse, is reborn with each intercourse, reaches the full term of life, lives in splendor, is rich in progeny and cattle, great in fame. Let him not avoid any woman - this is the commandment.

CHAPTER FOURTEEN

1. The rising [sun] is the sound "him", the risen one is prastava, at midday [it] is udgitha, in the afternoon - pratihara, the setting [sun] is nidhana. This is the brihad woven on the sun.

2. He who knows that this brihad is woven on the sun, he shines, he becomes an eater of food, reaches the full term of life, lives in splendor, is rich in progeny and cattle, great in fame. Let him not reproach the blazing sun - this is the commandment.

CHAPTER FIFTEEN

1. Clouds gather - this is the sound "him", a cloud is born - this is prastava, it rains - this is udgitha, lightning flashes and thunders - this is pratihara, [the rain] stops - this is nidhana. This is vairupa woven on rain.

2. He who knows that this vairupa is woven on rain, acquires various and excellent cattle, reaches the full term of life, lives in splendor, is rich in progeny and cattle, great in fame. Let him not reproach the rain - such is the commandment.

CHAPTER SIXTEEN

1. Spring is the sound "him", summer is prastava, the rainy season is udgitha, autumn is pratihara, winter is nidhana. This is vairaja woven on the seasons.

2. He who knows that this vairaja is woven on the seasons, shines with progeny, cattle and the light of divine knowledge, reaches the full term of life, lives in splendor, is rich in progeny and cattle, great in fame. Let him not reproach the seasons - this is the commandment.

CHAPTER SEVENTEEN

1. The earth is the sound "him", the air space is prastava, the sky is udgitha, the cardinal directions are pratihara, the ocean is nidhana. This is the shakvari woven on the worlds.

2. He who knows that these [verses] of the shakvari are woven on the worlds, he owns the worlds, attains the full term of life, lives in splendor, is rich in progeny and cattle, great in fame. Let him not reproach the worlds - this is the commandment.

CHAPTER EIGHTEEN

1. Goats are the sound "him", sheep are prastava, cows are udgitha, horses are pratihara, man is nidhana. This is the revati woven on cattle.

2. He who knows that these [verses] of revati are woven on cattle, he possesses cattle, attains the full term of life, lives in splendor, is rich in progeny and cattle, and is great in fame. Let him not reproach cattle - such is the commandment.

CHAPTER NINETEEN

1. Hair is the sound "him", skin is prastava, flesh is udgitha, bones are pratihara, brain is nidhana. This is the yajnayajna woven on the limbs of the body.

2. He who knows this Yajnayajna woven on the limbs of the body, is endowed with [strong] limbs, does not suffer from any of the limbs, attains the full term of life, lives in splendor, is rich in progeny and cattle, and is great in fame. Let him not eat brains for a year - this is the commandment; verily, let him not eat brains.

CHAPTER TWENTY

1. Fire is the sound "him", wind is prastava, the sun is udgitha, the stars are pratihara, the moon is nidhana. This is the rajana woven on the deities.

2. He who knows that this rajana is woven on the deities, attains their worlds, equal power and union with these deities, attains the full term of life, lives in splendor, is rich in progeny and cattle, great in fame. Let him not reproach the Brahmins - such is the commandment.

CHAPTER TWENTY-ONE

1. The triple knowledge is the sound "him"; the three worlds are prastava; fire, wind, sun - this is udgitha; stars, birds, rays - this is pratihara; snakes, gandharvas, forefathers - this is nidhana. This is the saman woven on everything.

2. He who knows that this saman is woven on everything, he becomes everything.

3. This is what the verse says:

There is nothing higher
These triads, which are five,

4. Whoever knows this, knows everything -
All the countries of the world bring him offerings.

Let him think: "I am everything" - such is the commandment, such is the commandment.

CHAPTER TWENTY-TWO

1. Of the [methods of singing] of the saman, I choose the "roaring" one, suitable for cattle, this is the udgitha of Agni; the "unclear" [method of singing belongs to] Prajapati; the "clear" one - to Soma, the "soft and gentle" one - to Vayu, the "gentle and strong" one - to Indra, the "imitating a heron" one - to Brihaspati; the "bad-sounding" one - to Varuna. Let him use all these [methods], but avoid [the method of singing] of Varuna.

2. Let him sing, [thinking]: "May I procure immortality to the gods by singing, libation to the forefathers by singing, hope to men, grass and water to the cattle, heavenly peace to the sacrificer, food to myself." Reflecting on [all] this in his mind, let him, without committing omissions, sing praises.

3. All vowel sounds are incarnations of Indra, all sibilants are incarnations of Prajapati, all consonants are incarnations of death. And if [someone] blames him for vowel sounds, let him say to him: "I have surrendered myself to the protection of Indra - he will answer you."

4. And if [someone] blames him for sibilants, let him say to him: "I have surrendered myself to the protection of Prajapati - he will crush you." And if [someone] blames him for the consonants, let him say to him: "I have given myself up to the protection of death - it will burn you up."

5. All vowel sounds should be pronounced loudly and strongly [with the thought]: "May I give strength to Indra." All sibilants should be pronounced without swallowing or missing sounds, openly [with the thought]: "May I give myself to Prajapati." All consonants should be pronounced slowly, without merging them with each other, [with the thought]: "May I protect myself from death."

CHAPTER TWENTY-THREE

1. These are the three branches of duty: sacrifice, study [of the Vedas], almsgiving - this is the first; penance - the second; discipleship, residence in the house of the teacher, constant mortification of the flesh in the house of the teacher - the third. All these lead to the worlds of virtue; he who is firmly established in Brahman attains immortality.

2. Prajapati warmed the worlds, and from them, warmed, arose the threefold knowledge. He warmed it, and from it, warmed, arose these syllables: "bhus", "bhuvas", "svar".

3. He warmed them, and from them, warmed, arose the sound Om. And just as all leaves are held together by the stem, so all speech is held together by the sound Om. The sound Om is everything, the sound Om is everything.

CHAPTER TWENTY-FOUR

1. The teachers of Brahman say: "The morning libation belongs to the Vasus, the midday libation to the Rudras, the third libation to the Adityas and the Vishvedevs.

2. Where then is the world of the sacrificer?" How can one who does not know this perform [the sacrifice]? So let him who knows perform [the sacrifice].

3. Before beginning the morning chant, [the sacrificer] sits behind the garhpatya fire facing the north and chants the saman [addressed to] the Vasus:

4. "Open the door of the world, that we may see thee for the sake of [attaining] power."

5. Then he makes the offering, [saying]: "Homage to Agni, who dwells on earth, who dwells in the world! Bring peace to me, the sacrificer. Verily, I shall go to this world of the sacrificer.

6. Here [is] the sacrificer after death. Blessing! Remove the bolt," - having said this, he rises. To him the Vasus bring the morning libation.

7. Before beginning the midday libation, he sits behind the agnidhriya fire facing the north and chants the saman rudras:

8. "Open the door of the world, that we may see thee for the sake of [attaining] wide power."

9. Then he makes the offering, [saying]: "Homage to Vayu, who dwells in the air, who dwells in the world. Bring peace to me, the sacrificer. Verily, I shall go to this world of the sacrificer.

10. Here [is] the sacrificer after death. Blessing! Remove the bolt," - having said this, he rises. To him the Rudras bring the midday libation.

11. Before the third libation begins, he sits behind the Ahavana fire facing the north and sings the saman to the adityas and the visvedevas:

12. "Open the door of the world that we may see you for the sake of [achieving] our own power."

13. This is the saman to the adityas; this is the saman to the visvedevas: "Open the door of the world that we may see you for the sake of [achieving] our own supreme power."

14. Then he makes the oblation, [saying]: "Obeyance to the Adityas and the Vishvedevas, who dwell in the sky, who dwell in the world. Bring peace to me, the sacrificer.

15. Verily, I shall go to this world of the sacrificer. Here [is] the sacrificer after death. Blessing! Remove the bolt," - having said this, he rises.

16. To him the Adityas and the Vishvedevas bring the third libation. Verily, he knows the full measure of sacrifice who knows this, who knows this.

PART THREE

CHAPTER ONE

1. Om! Verily, that sun is the honey of the gods, the sky is its hive, the air is the honeycomb, the particles of light are the [bee's] offspring.

2. Its eastern rays are its eastern honeycombs, the riks are the bees, the Rigveda is the flower, these waters are nectar. Verily, these riks

3. heated the Rigveda, and from it, heated, came as its essence glory, heat, [activity] of the senses, strength, food.

4. This flowed and approached the sun. Verily, this is what is the red image of the sun.

CHAPTER TWO

1. And its southern rays are its southern honeycombs, the yajus are bees, the Yajurveda is a flower, these waters are nectar.

2. Verily, these yajus heated the Yajurveda, and from it, heated, came as its essence glory, heat, [activity] of the senses, strength, food.

3. This flowed and approached the sun. Verily, this is what is the white image of the sun.

CHAPTER THREE

1. And its western rays are its western honeycombs, the samanas are bees, the Sama Veda is a flower, these waters are nectar.

2. Verily, these samanas warmed the Sama Veda, and from it, warmed, came as its essence glory, heat, [activity] of the senses, strength, food.

3. This flowed and approached the sun. Verily, this is what is the black image of the sun.

CHAPTER FOUR

1. And its northern rays are its northern honeycombs, the Atharvangirasas are bees, the Itihasa and Puranas are the flower, these waters are nectar.

2. Verily, these Atharvangirasas warmed the Itihasa and Puranas, and from them, warmed, came as their essence glory, heat, [activity] of the senses, strength, food.

3. This flowed and approached the sun. Verily, this is what is a very black image of the sun.

CHAPTER FIVE

1. And its upper rays are its upper honeycombs, the secret instructions are bees, Brahman is the flower, these waters are nectar.

2. Verily, these secret instructions warmed Brahman, and from him, warmed, came as his essence glory, heat, [activity] of the senses, strength, food.

3. This flowed and approached the sun. Verily, this is what appears as a trembling in the middle of the sun.

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

CHAPTER SIX

1. The first nectar is that by which the Vasus live with Agni as [their] mouth. Verily, the gods neither eat nor drink; they are satisfied only by seeing this nectar.

2. Into this [red] form [of the sun] they penetrate, from this form they emerge.

3. He who thus knows this nectar becomes one of the Vasus, and with Agni as [his] mouth he is satisfied only by seeing this nectar. Into this form he penetrates, from this form he emerges.

4. As long as the sun rises in the east and sets in the west, so long will he have the supreme lordship and power of the Vasus.

CHAPTER SEVEN

1. And the second nectar is that by which the Rudras live with the help of Indra as [their] mouth. Verily, the gods do not eat or drink; they are satisfied only by seeing this nectar.

2. Into this [white] form [of the sun] they penetrate, from this form they emerge.

3. He who thus knows this nectar becomes one of the Rudras, and with the help of Indra as [his] mouth he is satisfied only by seeing this nectar. Into this form he penetrates, from this form he emerges.

3. Twice the time when the sun rises in the east and sets in the west, so long as it rises in the south and sets in the north, so long will he have the supreme lordship and power of the Rudras.

CHAPTER EIGHT

1. And the third nectar is that by which the Adityas live with the help of Varuna as [their] mouth. Verily, the gods do not eat or drink; they are satisfied only by seeing this nectar.

2. Into this [black] form [of the sun] they penetrate, from this form they emerge.

3. He who thus knows this nectar becomes one of the Adityas, and with the help of Varuna as [his] mouth is satisfied only by seeing this nectar. Into this form he enters, from this form he comes forth.

4. Twice the time when the sun rises in the south and sets in the north – as long as it rises in the west and sets in the east – so long will they possess the supreme dominion and power of the Adityas.

CHAPTER NINE

1. And the fourth nectar is that by which the Maruts live with the help of Soma as [their] mouth. Verily, the gods do not eat or drink; they are satisfied only by seeing this nectar.

2. Into this [very black] form [of the sun] they enter, from this form they come forth.

3. He who thus knows this nectar becomes one of the Maruts, and with Soma as his mouth he is satisfied by the sight of this nectar alone. Into this form he enters, from this form he emerges.

4. Twice the time when the sun rises in the west and sets in the east – as long as it rises in the north and sets in the south – so long will he possess the supreme dominion and power of the Maruts.

CHAPTER TEN

1. And the fifth nectar is that by which the sadhyas live with Brahman as their mouth. Verily, the gods neither eat nor drink; they are satisfied by the sight of this nectar alone.

2. Into this form [of the sun, appearing as a tremor in its midst] they penetrate, from this form they emerge.

3. He who thus knows this nectar becomes one of the sadhyas, and with the help of Brahman as [his] mouth he is satiated, seeing this nectar alone. Into this form he penetrates, from this form he emerges.

4. Twice the time when the sun rises in the north and sets in the south - as long as it rises above and sets below - so long will he possess the dominion and supreme power of the sadhyas.

CHAPTER ELEVEN

1. Having risen above, it will neither rise nor set. It will stand alone in the center. About this is the following verse:

2. There it has never set or risen.

Through this truth, O gods, may I not lose my connection with Brahman.

3. Verily, for him who thus knows this Upanishad about Brahman, [the sun] neither rises nor sets; for him the day [lasts] forever.

4. And Brahman said this to Prajapati, Prajapati to Manu, Manu to [his] progeny. And this [knowledge] of Brahman was imparted to [his] eldest son, Uddalaka Aruni, by [his] father.

5. Verily, a father can impart [the teaching] of Brahman to his eldest son or to a worthy disciple

6. and to no one else, even if he gives him [all] this [land], girt with waters and full of wealth. For this [teaching] is dearer than it, this [teaching] is dearer than it.

CHAPTER TWELVE

1. Verily, the Gayatri is all that exists here. Verily, speech is the Gayatri, for speech sings of and protects all that exists.

2. Verily, what is Gayatri, that verily is this earth, for on it all things are based; they do not go beyond it.

3. Verily, what is this earth, that verily is the body of man, for on it these life-forces are based; they do not go beyond it.

4. Verily, what is this body of man, that verily is the heart in man, for on it these life-forces are based; they do not go beyond it.

5. This Gayatri has four parts and six kinds. This is also said in the Rik:

6. Such is his greatness, still greater [is] the Purusha.

All beings are his foot, his three [other] feet are immortality in heaven.

7. Verily, that which is called "Brahman," that verily is this space outside man. Verily, that which is space outside man,

8. that verily is this space in man. Verily, that which is space in man,

9. that verily is this space in the heart. It is complete and unchanging. He who knows this obtains complete and unchanging happiness.

CHAPTER THIRTEEN

1. Verily, this heart has five divine openings. Its eastern opening is the breath [in the lungs], this is the eye, this is Aditya. It should be worshipped as heat and food. He who knows this is endowed with heat and is an eater of food.

2. And its southern aperture is the breath diffused throughout the body, it is the ear, it is the moon. It should be worshipped as happiness and honour. He who knows this is happy and honoured.

3. And its western aperture is the breath going downwards, it is speech, it is Agni. It should be worshipped as the light of divine knowledge and food. He who knows this shines with divine knowledge and is an eater of food.

4. And its northern aperture is the common breath, it is the mind, it is Parjanya. It should be worshipped as glory and beauty. He who knows this is endowed with glory and beauty.

5. And its upper aperture is the breath going upwards, it is Vayu, it is space. It should be worshipped as strength and greatness. He who knows this is strong and great.

6. Verily, these five servants of Brahman are the guardians of the doors of the heavenly world. He who knows that these five servants of Brahman are the guardians of the doors of the heavenly world, in his family a hero is born. He who knows that these five servants of Brahman are the guardians of the doors of the heavenly world attains the heavenly world.

7. And the light that shines above this sky, above everything, above everyone, in the unsurpassed, higher worlds, verily, it is that light that [is] in this man. It is seen,

8. when one feels the warmth of the body by touch. It is heard when, having stopped up the ears, one hears [something] like a hum, like a buzzing, like [the noise] of a blazing fire. It should be revered both as seen and as heard. He is beautiful in appearance, he is heard of everywhere, who knows this, who knows this.

CHAPTER FOURTEEN

1. Verily, all this is Brahman. Let him be meditated upon in tranquility as jalan. Verily, man consists of intention. Whatever intention a man has in this world, that he becomes after death. Let him fulfill his intention.

2. Consisting of intelligence, whose body is the vital breath, whose form is light, whose decision is truth, whose essence is space; containing in himself all actions, all desires, all odors, all tastes, embracing all beings, speechless, indifferent -

3. here is my Atman in the heart, smaller than a grain of rice, smaller than a grain of barley, smaller than a mustard seed, smaller than a grain of millet, smaller than the kernel of a grain of millet; here is my Atman in the heart, greater than the earth, greater than the air, greater than the sky, greater than these worlds.

4. Containing all actions, all desires, all odors, all tastes, embracing all beings, speechless, indifferent - this is my Atman in the heart; this is Brahman. Whoever [thinks]: "After leaving life, I will attain it," he, verily, will have no doubts. Thus said Sandilya, [said] Sandilya.

CHAPTER FIFTEEN

1. The casket whose interior is the air space and whose bottom is the earth is not exhausted.

For the cardinal directions are its corners, the sky is its upper opening.

It, this casket, contains wealth; all beings rest in it.

2. The name of its eastern side is "sacrificial spoon", "suffering" is the name of the southern, "queen" is the name of the western, "prosperous" is the name of the northern. The wind is their child. He who knows that this wind is the child of the cardinal directions, he does not cry in lamentation for his son. "I know that this wind is the child of the cardinal directions - let me not cry in lamentation for my son.

3. I resort to the imperishable casket for the sake of such-and-such, such-and-such, such-and-such. I resort to the breath for the sake of such-and-such, such-and-such, such-and-such. I resort to "bhus" for the sake of such-and-such, such-and-such, such-and-such. I resort to "bhuvas" for the sake of such-and-such, such-and-such. I resort to "svar" for the sake of such-and-such, such-and-such."

4. When I said, "To the breath I take refuge," then verily the breath is that which exists, which is here. To it I have taken refuge.

5. And when I said, "To the bhus I take refuge," then [by that] I have said, "To the earth I take refuge, to the air I take refuge, to the sky I take refuge."

6. And when I said, "To the bhuvas I take refuge," then I have said, "To the fire I take refuge, to the wind I take refuge, to the sun I take refuge."

7. And when I said, "To the svaras I resort," then I said, "To the Rigveda I resort, to the Yajurveda I resort, to the Samaveda I resort," that is what I said.

CHAPTER SIXTEEN

1. Verily, man is a sacrifice. [The first] twenty-four years [of his life] are the morning libation, for the Gayatri contains twenty-four syllables, and the morning libation is accompanied by the Gayatri. With this [part of the sacrifice] are connected the Vasus. Verily, the vital forces are the Vasus, for they impel all beings to live.

2. And if during this period of life anything causes him pain, then let him say: "Vital forces, Vasus! Extend my morning libation to the midday libation. May I, the sacrifice, not perish in the midst of the vital forces, Vasus!" - thus he is freed from this [disease] and becomes healthy.

3. Then, [the next] forty-four years are the midday libation, for the trishtubh contains forty-four syllables, and the midday libation is accompanied by the trishtubh. The Rudras are associated with this [part of the sacrifice]. Verily, the vital forces are Rudras, for they cause all beings to weep.

4. And if during this period of life anything causes him suffering, then let him say: "Vital forces, Rudras! Extend my midday libation to the third libation. May I not perish, the sacrifice, among the vital forces, the Rudras!" - thus he is freed from this [disease] and becomes healthy.

5. Then, [the next] forty-eight years are the third libation, for jagati contains forty-eight syllables, and the third libation is accompanied by jagati. The Adityas are associated with this [part of the sacrifice]. Verily, the vital forces are Adityas, for they take to themselves all that exists.

6. And if during this period of life anything causes him suffering, then let him say: "Vital forces, Adityas! Extend my third libation to the full term of life. May I not perish, the sacrifice, among the vital forces of the Adityas!" - thus he is freed from this [disease] and becomes healthy.

7. Verily, knowing this, Mahidasa Aitareya said: "Why do you cause me suffering if I will not die from it?" He lived one hundred and sixteen years. One hundred and sixteen years lives he who knows this.

CHAPTER SEVENTEEN

1. When he fasts, when he thirsts, when he abstains from pleasures, then this is his initiation before the ceremony.

2. And when he eats, when he drinks, when he indulges in pleasures, then he participates in the upasadas.

3. Further, when he laughs, when he is merry, when he produces copulation, then he takes part in singing and reciting hymns.

4. Further, asceticism, almsgiving, honesty, non-violence, truthfulness - these are his gifts [to the priests].

5. Therefore they say: "will give birth", "gave birth" - this is his new birth. Death is the final ablution.

6. And, having conveyed this to Krishna, the son of Devaki, Ghora Angirasa - and he was freed from desires - said: "Let them resort to these three [thoughts] at the hour of death: "You are the imperishable, you are the unshakable, you are the essence of life."

On this - two riks:

7. Then [they see the morning light coming] from the ancient seed [that shines beneath the sky].

Beyond the darkness, seeing the highest light, seeing the highest brilliance.

We have reached the sun, the god among gods, the highest light, the highest light.

CHAPTER EIGHTEEN

1. Let them venerate Brahman as intelligence - this is in relation to the body. Now - in relation to the deities. Let them venerate Brahman as space. This is a twofold instruction: both in relation to the body and in relation to the deities.

2. This Brahman has four feet: speech is a foot, breath is a foot, eye is a foot, ear is a foot. This is in relation to the body. Now - in relation to the deities: fire is a foot, wind is a foot, sun is a foot, cardinal directions are a foot. This is a twofold instruction: both in relation to the body and in relation to the deities.

3. Verily, speech is one of the four feet of Brahman. It shines and warms with the light of fire. With glory, honor, and the light of divine knowledge, he who knows this shines and warms.

4. Verily, the breath is one of the four feet of Brahman. It shines and warms with the light of the wind. With glory, honor, and the light of divine knowledge, he who knows this shines and warms.

5. Verily, the eye is one of the four feet of Brahman. It shines and warms with the light of the sun. With glory, honor, and the light of divine knowledge, he who knows this shines and warms.

6. Verily, the ear is one of the four feet of Brahman. It shines and warms with the light of the cardinal directions. With glory, honor, and the light of divine knowledge, he who knows this shines and warms; he who knows this.

CHAPTER NINETEEN

1. The sun is Brahman, such is the instruction. This is its explanation. In the beginning this [world] was non-existent. It became existent. It began to grow. It became an egg. It lay for a year. It split. Of the two halves of the egg shell, one was silver, the other gold.

2. The silver [half] is this earth, the gold is the sky, the outer shell is the mountains, the inner shell is the clouds and mist, the vessels are the rivers, the fluid in the embryo is the ocean.

3. And that which was born is the sun. When it was born, there arose cries, shouts, and [rose] all beings and all that is desired. Therefore, at its rising and at every its return, cries and shouts arise, and all beings and all that is desired.

4. Whoever, knowing this, worships the sun as Brahman, good cries will quickly reach him, they will bring joy to him, they will bring joy.

PART FOUR

CHAPTER ONE

1. Om! There once lived Janashruti Pautrayana, the great-grandson [of Janashruta], a pious giver, who gave much, cooked much food. Everywhere he built shelters [with the thought]: "Everywhere [people] will feed at my place."

2. And one night geese were flying by, and one goose said to another: "Hey, hey, Good eye, Good eye! Like the sky, the light of Janashruti, the great-grandson [of Janashruta], has spread out. Do not touch it, lest you be burned!"

3. And he answered him: "How is it that you speak of him, such a [man], as if he were Raikva with a cart?" - "Who is this Raikva with a cart?"

4. – "Just as the one who throws a crit [in a game of dice] is credited with even smaller [numbers of points], so all the good that people do flows to him [Raikva]. I said about him – about the one who knows what [Raikva] knows."

5. And Janashruti, the great-grandson [of Janashruta], overheard this. And, having barely risen, he said to the guard: "Friend, you speak [of me] as if about Raikva with a cart." – "Who is this – Raikva with a cart?"

6. – "Just as the one who throws a crit is credited with even smaller [numbers of points], so all the good that people do flows to him [Raikva]. I said about him – about the one who knows what [Raikva] knows."

7. And the guard, having searched for him, returned [saying], "I have not found him." [Janasruti] said to him, "Where a Brahmin is sought, there seek him also."

8. And [seeing] under the cart a man scratching his scabs, he sat down near him and addressed him, "Venerable sir! Are you Raikva with the cart?" - "Yes, it is I," he replied. And the guard returned, [saying], "I have found him."

CHAPTER TWO

1. Then Janashruti, the great-grandson of [Janasruta], took with him six hundred cows, a gold necklace, a chariot drawn by mules, and, coming [to Raikva], addressed him:

2. "Raikva! Here are six hundred cows, here is a gold necklace, here is a chariot drawn by mules. Let me know, sir, about the deity you worship."

3. And he replied to him: "Hey, Sudra! Let the necklace and the chariot along with the cows remain with you." Then Janashruti, the great-grandson [of Janashruta], again took with him a thousand cows, a gold necklace, a chariot drawn by mules, [his] daughter and came [to Raikva].

4. And he addressed him: "Raikva! Here are a thousand cows, here is a gold necklace, here is a chariot drawn by mules, here is a wife [for you], here is the village in which you live. Instruct me, sir."

5. And lifting [with his hand] her [lowered] face, [Raikva] said: "You have brought these [cows], Sudra, but only with the help of this face have you made me speak." And [Janasruti gave Raikva] those [villages] called Raikvaparna among the inhabitants of Mahavrishi, where he lived. And [Raikva] said to him:

CHAPTER THREE

1. Verily, the wind is a devourer, for when the fire is extinguished, then it enters into the wind; when the sun sets, then it enters into the wind; when the moon sets, then she enters into the wind.

2. When the waters dry up, then they enter into the wind, for the wind devours them all. This is with regard to the deities.

3. Now with regard to the body. Verily, the breath is the absorber. And when [a man] sleeps, then speech enters into the breath, the eye into the breath, the ear into the breath, the mind into the breath, for the breath absorbs them all.

4. Verily, these are the two absorbers: the wind is among the gods, the breath is among the vital forces.

5. Once, when Shaunaka Kapeya and Abhipratari Kakshaseni were being served food, a disciple asked them for alms. And they did not give him.

6. Then he said:

"The four great ones were swallowed up by one god.
Who is he - the keeper of the world?
Him, Kapeya, mortals do not see,
Living in many forms, Abhapratarin.
Verily, [you] did not give this food to the one to whom it belongs."

7. And, reflecting on this, Shaunaka Kapeya replied:

"The Atman of the gods, the creator of creations,
Golden-toothed, the eater, truly wise.
His greatness is called great,
For, himself uneaten, he eats what is not eaten.
Verily thus, O disciple, we worship him."

[And he said:] - "Give him food."

8. And they gave it to him. Verily, these five and those five make ten and this is krita. Therefore in all the countries of the world ten is food and krita. This is viraj, the eater of food. By him all things are seen. By him all things are seen, he is the eater of food, who knows this, who knows this.

CHAPTER FOUR

1. Once Satyakama Jabala addressed [his] mother Jabala: "Mother, I want to lead the life of a student. Of what family am I?"

2. She said to him: "I do not know, child, of what family you belong. In my youth, when I conceived you, I was a servant, very busy, and so I do not know of what family you belong? But my name is Jabala, your name is Satyakama. So call yourself Satyakama Jabala."

3. And coming to Haridrumata Gautama, he said [to him]: "I want to live as a disciple with you, venerable sir, Can I approach the venerable one?"

4. He said to him: "Dear! Of what family are you?" He said: "I do not know, sir, of what family I belong. I asked my mother, and she answered me: "In my youth, when I conceived you, I was a servant, very busy, and so I do not know of what family you belong. But my name is Jabala, your name is Satyakama." Therefore I am Satyakama Jabala, sir."

5. He said to him: "If you are not a Brahmin, you could not explain it like this. Bring [the sacrificial] fuel, my dear one, and I will initiate you as a disciple. You have not departed from the truth." And having initiated him as a disciple, he selected four hundred lean, weak cows and said: "Follow them, my dear!" [Satyakama] said, driving them: "I will not return back [until they become] a thousand." Thus he lived at a distance for several years. When those [cows] had multiplied to a thousand,

CHAPTER FIVE

1. then the bull addressed him: "Satyakama!" - "Yes, venerable sir," he replied. "We have become a thousand, my dear. Take us to the teacher's house.

2. and I will tell you about the foot of Brahman." - "Tell me, venerable sir." - [The bull] said to him: "The eastern side is a part [of his foot], the western side is a part, the southern side is a part, the northern side is a part. Verily, my dear, this is the fourfold foot of Brahman, called radiant.

3. Whoever, knowing this, meditates on the fourfold foot of Brahman as radiant, becomes radiant in this world; radiant worlds are acquired by him who, knowing this, meditates on the fourfold foot of Brahman as radiant.

CHAPTER SIX

1. The fire will tell you about the [second] foot [of Brahman]." The next morning he drove the cows further. And where they were in the evening, he lit a fire, drove the cows, put fuel on it and sat down behind the fire facing the east.

2. The fire addressed him: "Satyakama!" - "Yes, venerable sir," - he replied.

3. "I will tell you, my dear, about the foot of Brahman." - "Tell me, venerable sir." [The fire] said to him: "The earth is a part [of his foot], the air is a part, the sky is a part, the ocean is a part. Verily, my dear, this is the fourfold foot of Brahman, called infinite.

4. He who, knowing this, venerates the fourfold foot of Brahman as infinite, becomes infinite in this world; infinite worlds are acquired by him who, knowing this, venerates the fourfold foot of Brahman as infinite.

CHAPTER SEVEN

1. The goose will tell you about the [third] foot [of Brahman]." The next morning he drove the cows further. And where they were in the evening, he lit a fire, drove the cows together, put fuel on it and sat down behind the fire facing the east.

2. [Then] a goose flew up and addressed him: "Satyakama!" - "Yes, venerable sir," he replied.

3. "I will tell you, my dear, about the foot of Brahman." - "Tell me, venerable sir." [The goose] said to him: "Fire is a part [of his foot], the sun is a part, the moon is a part, lightning is a part. Verily, my dear, this is the fourfold foot of Brahman, called luminous.

4. Whoever, knowing this, meditates on the fourfold foot of Brahman as luminous, becomes luminous in this world; the luminous worlds are acquired by he who, knowing this, worships the fourfold foot of Brahman as luminous.

CHAPTER EIGHT

1. The dive will tell you about the [fourth] foot [of Brahman]." The next morning he drove the cows further. And where they were in the evening, he lit a fire, drove the cows together, put fuel on it and sat down behind the fire facing the east.

2. [Then] a dive flew up and addressed him: "Satyakama!" - "Yes, venerable sir," he replied.

3. "I will tell you, my dear, about the foot of Brahman." - "Tell me, venerable sir." [The dive] said to him: "The breath is a part [of his foot], the eye is a part, the ear is a part, the mind is a part. Verily, my dear, this is the fourfold foot of Brahman, called endowed with a foundation.

4. Whoever, knowing this, venerates the fourfold foot of Brahman as endowed with a foundation, he is endowed with a foundation in this world; "the worlds endowed with a foundation are won by him who, knowing this, venerates the fourfold foot of Brahman as endowed with a foundation."

CHAPTER NINE

1. [Satyakama] reached the teacher's house, and the teacher addressed him: "Satyakama!" - "Yes, venerable sir," he replied.

2. "Verily, my dear, you shine as a knower of Brahman. Who taught you?" - "[They were] not men," he replied, "but I wish to be instructed by the venerable one,

3. for from people like the venerable one I have heard that only knowledge received from a teacher is the most beneficial." And [the teacher] told him the same thing, and nothing of this was omitted, [was] omitted.

CHAPTER TEN

1. Upakosala Kamalayana lived as a disciple of Satyakama Jabala. For twelve years he looked after his [sacrificial] fires. But he, although he sent home other disciples [who had completed their studies], did not let him go.

2. And [Satyakama's] wife said to him: "[This] disciple is devoted to asceticism and looks after the fires well. Lest the fires say something bad about you. Teach him." But he left home without teaching him.

3. And [tormented] by suffering [Upakosala] decided to abstain from food. Then the teacher's wife said to him: "Disciple, eat. Why don't you eat?" He said: "Man has many opposing desires. I am filled with suffering, I will not eat."

4. Then the lights said to each other: "[This] disciple is devoted to asceticism and has looked after us well. Let us teach him." And they said to him: "The life-breath is Brahman, joy is Brahman, space is Brahman."

5. He said: "I understand that the life-breath is Brahman, but I do not understand [why the same is said about] joy and space." They said: "Verily, joy is the same as space, space is the same as joy." Thus they told him about the life-breath and about space.

CHAPTER ELEVEN

1. Then [fire] Garhapatya instructed him: "The earth, fire, food, sun - [these are my forms]. That purusha who is seen in the sun, that is I, that is I.

2. Whoever, knowing this, worships it thus, destroys evil deeds, possesses the world, attains the full term of life, lives in splendor, his offspring do not perish. In both this and the next world we protect him who, knowing this, worships [thus] this [fire]."

CHAPTER TWELVE

1. Then [the fire] anvaharyapachana instructed him: "Water, the cardinal directions, the stars, the moon - [these are my forms]. That purusha who is seen in the moon, that is I, that is I.

2. Whoever, knowing this, worships him thus, destroys evil deeds, possesses the world, attains the full term of life, lives in splendor, his offspring do not perish. In both this and the next world we protect him who, knowing this, worships [thus] this [fire]."

CHAPTER THIRTEEN

1. Then [the fire] of Akhavaniya instructed him: "Breath, space, sky, lightning - [these are my images]. That purusha who is seen in lightning, it is I, it is I who am.

2. He who, knowing this, worships him thus, destroys evil deeds, possesses the world, attains the full term of life, lives in splendor, his offspring do not perish. And in this world and in the next we protect him who, knowing this, worships [thus] this [fire]."

CHAPTER FOURTEEN

1. And they said: "Upakosala, my dear, here is [revealed] to you our knowledge and the knowledge of the Atman, but the teacher will show you the way." And his teacher returned. The teacher addressed him "Upakosala!"

2. - "Yes, venerable sir," he replied. "Dear sir, your face shines like that of a knower of Brahman. Who has instructed you?" - "Who would instruct me, sir?" - [Upakosala replied], as if concealing the truth, and said, [pointing] to the lights: "Now they are like this, different [from what they were before]." - "What, my dear, did they tell you?"

3. - "So and so," he replied. "Dear sir, verily, they told you only about the worlds. But just as water does not adhere to the petal of the lotus, so does not an evil deed adhere to one who knows what I tell you." - "Let the lord tell me about it." The teacher said to him:

CHAPTER FIFTEEN

1. That purusha which is seen in the eye is Atman, - he said, - it is immortal, fearless, it is Brahman. And even if this [eye] is sprinkled with pure oil or water, then [the moisture] goes to the eyelids.

2. It is called the confluence of blessings, for all blessings flow to it. All blessings flow to him who knows this.

3. And verily, he is the bearer of blessings, for he bears all blessings. All blessings are carried by he who knows this.

4. And verily, he is the bearer of radiance, for he shines in all the worlds. In all the worlds shines he who knows this.

5. And when [those who know this die,] whether a funeral ceremony is performed over them or not, they penetrate into the light, from the light into the day, from the day into the bright half of the month, from the bright half of the month into the six months when [the sun] moves to the north, from these months into the year, from the year into the sun, from the sun into the moon, from the moon into lightning. There [is] the purusha of non-human [nature]. He leads them to Brahman. This is the path of the gods, the path of Brahman. Those who follow it do not return to this human whirlpool, do not return.

CHAPTER SIXTEEN

1. Verily, this [wind] which purifies is the sacrifice; moving, it purifies all this. Since, moving, it purifies all this, it is the sacrifice. The mind and speech are its two paths.

2. One of them is performed by the mind by the Brahmin, the other [is performed] by speech by the Hotar, Adhvaryu, Udgatar. And when, after the beginning of the morning prayer and before the concluding verses, the Brahmin breaks silence,

3. then he performs only one path, but the other is destroyed. Just as a [man] who moves on one leg suffers damage, or a chariot rolling on one wheel, so his sacrifice suffers damage. When the sacrifice suffers damage, then the sacrificer suffers damage. Having performed [such] a sacrifice, he becomes worse.

4. When, after the beginning of the morning prayer and up to the final verses, the Brahmin does not break silence, then he performs both paths and neither of them perishes.

5. Just as a man who walks on two legs has a sure support, or a chariot that rolls on two wheels, so his sacrifice has a sure support. When the sacrifice has a sure support, then the sacrificer has a sure support behind it. Having performed such a sacrifice, he becomes better.

CHAPTER SEVENTEEN

1. Prajapati warmed the worlds. From them, warmed, he extracted [their] essences: fire from the earth, wind from the air, the sun from the sky.

2. He warmed these three deities. From them, warmed, he extracted [their] essences: from fire – the Riks, from the wind – the Yajus, from the sun – the Samanas.

3. He warmed this triple knowledge. From it, warmed, he extracted [its] essences: "bhus" – from the Riks, "bhuvas" – from the Yajus, "svar" – from the Samanas.

4. Therefore if [the victim] suffers damage from [the faults of] the Riks, then let them, [saying:] ""Bhus", blessing!", make an oblation on [the fire] Garhapatya. Thus, with the essence of the Riks, by the power of the Riks, restore the victim's damage in the Riks.

5. And if [the victim] suffers damage from [the faults of] the Yajus, then let them, [saying:] "Bhuvas", blessing!", make an oblation on [the fire] Dakshina. Thus, with the essence of the Yajus, by the power of the Yajus, restore the victim's damage in the Yajus.

6. And if [the victim] suffers damage from [the faults of] the Samanas, then let them, [saying:] "Svar", blessing!", make an oblation on [the fire] Ahavanija. Thus, by the essence of the Samanas, by the power of the Samanas, the loss of the sacrifice in the Samanas is restored.

7. Just as gold is cemented with salt [borax], silver with gold, tin with silver, lead with tin, iron with lead, wood with iron, leather with wood,

8. so by the power of these worlds; these deities, this triple knowledge, the loss of the sacrifice is restored. Verily, this sacrifice is healed [there], where there is a Brahmin who knows this.

9. Verily, this sacrifice faces the north, where there is a Brahmin who knows this. Here is a song about a Brahmin who knows this:

Wherever [the sacrifice] returns, there goes the man.

10. Brahman, the only priest, protects the priests, [like] a horse.

Verily, the Brahman who knows this protects the victim, the sacrificer, and all the priests. Therefore, let him who knows this be made a Brahman - [but] not he who does not know this; not he who does not know this.

PART FIVE

CHAPTER ONE

1. Verily, he who knows the oldest and best, he is the oldest and best. Verily, the life-breath is the oldest and best.

2. Verily, he who knows the most excellent, he is the most excellent among his own. Verily, speech is the most excellent.

3. Verily, he who knows the firm foundation, has a firm foundation in this world and in the next. Verily, the eye is the firm foundation.

4. Verily, he who knows the attainment, his desires are fulfilled - divine and human. Verily, the ear is the attainment.

5. Verily, he who knows the abode, he is the abode of his [people]. Verily, the mind is the abode.

6. And all the vital forces argued about which of them was better: "I am better!", "I am better!" - [each said].

7. And these vital forces came to [their] father Prajapati and said: "Venerable sir, which of us is better?" He said to them: "The one of you is better, after whose departure the body will be as if in the worst condition."

8. Then speech departed. And, having been absent for a year, it came back and said: "How were you able to live without me?" [They answered:] "As [live] the dumb, not speaking, [but] breathing with the breath, seeing with the eye, hearing with the ear, thinking with the mind - [so lived we]." And speech entered [the body].

9. Then the eye departed. And, having been absent for a year, it came back and said: "How were you able to live without me?" [They answered:] "As [live] the blind, not seeing, [but] breathing with the breath, speaking with the tongue, hearing with the ear, thinking with the mind - so [lived we]." And the eye entered [the body].

10. Then the ear departed. And, having been absent for a year, it came back and said: "How could you live without me?" [They answered:] "As [live] the deaf, the deaf, [but] breathing with the breath, speaking with the tongue, seeing with the eye, thinking with the mind - so [did we live]." And the ear entered [the body].

11. Then the mind left. And, having been absent for a year, it came back and said: "How could you live without me?" [They answered:] "As [live] children, deprived of reason, [but] breathing with the breath, speaking with the tongue, seeing with the eye, hearing with the ear - so [did we live]." And the mind entered [the body].

12. After that, the breath wanted to leave. And just as a superior horse tears out the pegs to which its feet are tied, so it tore out [from the body] the other vital forces. They gathered around him and said: "Venerable sir, be [our lord]. You are the best of us. Do not go away."

13. Then the speech said to him: "In what I am the most excellent, in that you are the most excellent." Then the eye said to him: "In what I am a firm foundation, in that you are a firm foundation."

14. Then the ear said to him: "In what I am an attainment, in that you are an attainment." Then the mind said to him: "In what I am a abode, in that you are a abode."

15. And verily, they are not called speeches, nor eyes, nor ears, nor minds. They are called breaths, for they are all breaths.

CHAPTER TWO

1. And it said: "What will be my food?" - "Whatever is here, even to the [food] of dogs and birds," - they said. Verily, this is the food of the breath; verily, "ana" is its manifest name. Verily, for one who knows this, there is nothing that is not food.

2. And it said: "What will be my clothing?" - "Water," - they said. Verily, therefore, when they want to eat, before and after [the food] they cover the breath with water. Thus it receives clothing and does not remain naked.

3. And Satyakama Jabala told this to Goshruti Vayaghrapadya and said: "If you say this even before a dried-up tree trunk, branches will grow on it and leaves will blossom."

4. And if anyone wishes to attain greatness, then on the day of the new moon he should perform the initiation ceremony and on the night of the full moon, having mixed in sour milk and honey the drink of all plants, [say]: "To the eldest - a blessing! To the best - a blessing!", and, having made an offering of clarified butter on the fire, let him pour the remainder into the mixture.

5. "To the most excellent - a blessing!" - [saying] thus, having made an offering of clarified butter on the fire, let him pour the remainder into the mixture.

"To the firm foundation - a blessing!" – [saying] thus, having made an offering of clarified butter on the fire, let him pour the remainder into the mixture.

"To the attainment – a blessing!" – [saying] thus, having made an offering of clarified butter on the fire, let him pour the remainder into the mixture.

"To the abode – a blessing!" – [saying] thus, having made an offering of clarified butter on the fire, let him pour the remainder into the mixture.

6. Then, moving aside [from the fire] and taking [the vessel] with the mixture in his palm, he says:

"Your name is "ama", for all this is in you. For he is the oldest, the best, the king, the lord. May he bring me to the state of the oldest, the best, to the kingdom, to the dominion."

7. Then he [says] this rich in parts and cleanses his mouth.
"God Savitar," [he says] and cleanses his mouth.
"We desire food," [he says] and cleanses his mouth.
"The best, the all-reinforcing," [he says] and cleanses his mouth.
"We contemplate the power of Bhaga," [he says] and drinks it all.
Having cleansed the vessel or cup, he sits behind the fire on the skin or on the bare ground, restraining his speech and concentrating himself. And if he sees [in a dream] a woman, then let him know that his action has borne fruit.

8. This is the verse about it:

When during the rites [performed for the fulfillment] of a desire, [the sacrificer] sees a woman in a dream,

Then let him know [that] fulfillment [is foreshadowed] by this dream, this dream.

CHAPTER THREE

1. Shvetaketu Aruneya came to the assembly of the Panchalas. Pravahana Jaivali said to him: "Boy! Did your father teach you?" - "Yes, venerable sir."

2. [Pravahana asked:] "Do you know where people go from here?" - "No, venerable sir." - "Do you know how they return again?" - "No, venerable sir." - "Do you know where the two paths separate - the one leading to the gods and the one leading to the fathers?" - "No, venerable sir."

3. - "Do you know why that world is not filled [in any way]?" - "No, venerable sir." - "Do you know how, with the fifth offering, the waters acquire the gift of human speech?" - "No, venerable sir."

4. - "How did you say that you were taught? How can one who does not know this say that he is taught?" And, saddened, he came to his father and addressed him: "Venerable sir, indeed, you said to me: "I taught you," but you never taught you.

5. The king's relative asked me five questions, and behold, I could not answer any of them." He said: "I do not know [the answer] to any of these [questions], as you have told them to me. If I knew them, would I not have told you?"

6. And Gautama went to the king. When he came, the king honored him, and in the morning he approached [the king] going to the assembly. He said to him: "Venerable Gautama, choose for yourself as a gift [whatever you want] from the worldly wealth." He said: "The worldly wealth, O king, [let it remain] with you. Tell me those words which you spoke to the boy." He was perplexed

7. and ordered him: "Remain [here] longer." And [then the king] addressed him: "As for your words to me, Gautama, before you this knowledge never reached the Brahmins. Therefore in all the worlds this doctrine belonged only to the Kshatra." And [then the king] said to him:

CHAPTER FOUR

1. Verily, O Gautama, that [heavenly] world is the [sacrificial] fire. The sun is its fuel. The rays are the smoke. The day is the flame. The moon is the coals. The stars are the sparks.

2. On that fire the gods make the oblation of faith. From that oblation arises King Soma.

CHAPTER FIVE

1. Verily, O Gautama, Parjanya is fire. Wind is its fuel. Cloud is smoke. Lightning is flame. Peruns are coals. Hail is sparks.

2. On this fire the gods make the offering of King Soma. From this offering comes rain.

CHAPTER SIX

1. Verily, O Gautama, the earth is fire. The year is its fuel. Space is smoke. Night is flame. The cardinal points are coals. The intermediate points are sparks.

2. On this fire the gods make the offering of rain. From this oblation arises food.

CHAPTER SEVEN

1. Verily, O Gautama, man is fire. Speech is its fuel. Breath is smoke. Tongue is flame. Eye is coals. Ear is sparks.

2. On this fire the gods make the oblation of food. From this oblation arises semen.

CHAPTER EIGHT

1. Verily, O Gautama, woman is fire. The womb is its fuel. Urge is smoke. Genital parts are flame. Insertion is coals. Enjoyment is sparks.

2. On this fire the gods make an offering of semen. From this offering the embryo arises.

CHAPTER NINE

1. Thus, at the fifth offering, the waters acquire the gift of human speech. This embryo, covered with an inner membrane, having lain inside for ten or nine months or so, is then born.

2. Having been born, it lives as long as its life lasts. Having departed for the world destined [for it], it is carried from here to the fire from which it came, from which it arose.

CHAPTER TEN

1. Those who know this and who in the forest honor faith and austerities, go into the light, from the light - into the day, from the day - into the bright half of the month, from the bright half of the month - into the six months when [the sun] moves to the north,

2. from these months - into the year, from the year - into the sun, from the sun - into the moon, from the moon - into lightning. There [is] the purusha of non-human [nature]. He leads them to Brahman. This is the path leading to the gods.

3. Those who, [living as householders] in the village, honor sacrifices, charity, alms, go into the smoke, from the smoke - into the night, from the night - into the other [dark] half of the month, from the other half of the month - into the six months when [the sun] moves to the south, but they do not reach the year.

4. From these months [they go] to the world of the ancestors, from the world of the ancestors – to space, from space – to the moon. This is King Soma, he is the food of the gods, the gods eat him.

5. Having stayed there until [the fruits of their good deeds] are exhausted, they again return by the same path by which they came, to space, from space – to the wind; having become wind, they become smoke; having become smoke, they become fog;

6. having become fog, they become a cloud; having become a cloud, they pour down rain. Then they are born here as rice and barley, plants and trees, sesame and beans. Truly, the exit from this [state] is difficult, for [each of them] becomes like only one who eats food, who spills semen.

7. Those who are good here will quickly attain a good womb – the womb of a Brahmin, or the womb of a Kshatriya, or the womb of a Vaisya. Those who are bad here will quickly attain a bad womb – the womb of a dog, or the womb of a pig, or the womb of a Candala.

8. And none of these paths are followed by those small beings, constantly returning [to their previous state], about whom it is said: "Be born, die." This is the third state. Therefore that world is not filled [in any way]. Let them therefore beware [of it]. About this there is such a verse:

9. The gold thief and the wine drinker,
The one who defiles the teacher's bed and the killer of a Brahmin -
These four fall.
The fifth is he who joins them.

10. But he who knows these five fires, even when joining them, is not defiled by evil. Immaculate, pure, [the possessor of] the best world is he who knows this, who knows this.

CHAPTER ELEVEN

1. Prachinashala Aupamanyava, Satyajna Paulusi, Indradyumna Bhallaweya, Jana Sharkarakshya, Budila Ashvatarasvi - these five great householders, great experts in the Vedas - having assembled, began to discuss: "What is our Atman? What is Brahman?"

2. They decided: "Verily, venerable sirs, this Uddalaka Aruni now realizes the Atman Vaisvanara. Let us go to him." And they went to him.

3. He decided: "These great householders, great scholars of the Vedas, are going to ask me. I will not be able to tell them everything. Well, I will refer them to another [teacher]."

4. And [Uddalaka] said to them: "Verily, venerable ones, this Ashvapati Kaikeya now realizes the Vaisvanara Atman. Let us go to him." And they went to him.

5. When they came, [Ashvapati] gave each of them an honorable reception. And rising the next morning he said: "There is no thief, no miser, no drunkard, no man who has not kindled a fire, no ignorant man, no profligate, and still less a profligate woman in my kingdom. Verily, venerable sirs, I am going to perform a sacrifice. As much wealth as I give to each priest, so much will I give to the venerable ones. Let the venerable ones remain."

6. They said: "A man should speak of that for which he comes. You are now realizing the Vaisvanara Atman. Tell us about it."

7. [The king] said to them: "I will answer you tomorrow morning." The next day they approached him with [sacrificial] fuel in their hands. And without initiating them as disciples, he spoke to them thus:

CHAPTER TWELVE

1. "Aupamanava! Whom do you worship as Atman?" - "Heaven, O venerable king," he said. "Indeed, he whom you worship as Atman is Atman Vaisvanara, the good heat. Therefore in your family [the soma libations] are observed: suta, prasuta, asuta.

2. You eat food, you see what is pleasant. He who thus worships Atman Vaisvanara, he eats food, he sees what is pleasant, in his family there is the light of divine knowledge. But this is only the head of Atman, - he said. - And your head would have fallen off if you had not come to me."

CHAPTER THIRTEEN

1. Then he said to Satyajna Paulusi. "Pracinayogyana! Whom do you worship as Atman?" - "The sun, O venerable king," - he said. "Indeed, he whom you worship as Atman is Atman Vaisvanara, the manifold. Therefore in your family manifoldness [of goodness] is seen:

2. a mule-cart, a slave-girl, a gold ornament. You eat food, you see what is pleasant. He who thus worships Atman Vaisvanara, he eats food, he sees what is pleasant, in his family there is the light of divine knowledge. But this is only the eye of Atman, - he said. - And you would have become blind if you had not come to me."

CHAPTER FOURTEEN

1. Then he said to Indradyumna Bhallawa: "Vayaghrapadya! Whom do you worship as Atman?" - "The wind, O venerable king," he said. "Indeed, he whom you worship as Atman is Atman Vaisvanara, various paths. Therefore, by various [paths] offerings come to you, by various [paths] rows of carts follow.

2. You eat food, you see what is pleasant. He who thus worships Atman Vaisvanara, he eats food, he sees what is pleasant, in his family there is the light of divine knowledge. But this is only the breath of Atman, - he said. - And the breath would have gone out of you if you had not come to me."

CHAPTER FIFTEEN

1. Then he said to Jana Sharkarakshya: "Sharkarakshya! Whom do you worship as Atman?" - "Space, O venerable king," he said. "Indeed, he whom you worship as Atman is Atman Vaisvanara, complete. Therefore you are full of progeny and wealth.

2. You eat food, you see what is pleasant. He who thus worships Atman Vaisvanara, he eats food, he sees what is pleasant, in his family there is the light of divine knowledge. But this is only the body of Atman," he said. "And your body would have fallen apart if you had not come to me."

CHAPTER SIXTEEN

1. Then he said to Budila Ashvatarasvi: "Vayaghrapadya! Whom do you worship as Atman?" - "Water, O venerable king," he said. "Indeed, he whom you worship as Atman is Atman Vaishvanara, wealth. Therefore you are rich and prosperous.

2. You eat food, you see what is pleasant. He who thus worships Atman Vaishvanara, he eats food, he sees what is pleasant, in his family there is the light of divine knowledge. But this is only the bladder of Atman, - he said. - And your bladder would have burst if you had not come to me."

CHAPTER SEVENTEEN

1. Then he said to Uddalaka Aruni: "Gautama! Whom do you worship as Atman?" - "The earth, O venerable king," he said. "Indeed, he whom you worship as Atman is Atman Vaisvanara, the support. Therefore you have support in progeny and in cattle.

2. You eat food, you see what is pleasant. He who thus worships Atman Vaisvanara, he eats food, he sees what is pleasant, in his family there is the light of divine knowledge. But these are only the legs of Atman, - he said. - And your legs would have failed if you had not come to me."

CHAPTER EIGHTEEN

1. He said to them: "Verily, you eat food, knowing this Vaisvanara Atman as if in parts. But he who venerates the Vaisvanara Atman as the whole, appearing in parts, as identical with himself, he eats food in all worlds, in all beings, in all Atmans.

2. Verily, the head of this Vaisvanara Atman is the good lustre, the eye is diversity, the breath is various paths, the body is full, the bladder is wealth, the legs are a support, the chest is an altar, the hair is sacrificial grass, the heart is [the fire] garhapatya, the mind is [the fire] anvaharyapachana, the mouth is [the fire] ahavanija.

CHAPTER NINETEEN

1. Therefore, the food that comes first, should be an offering. Whoever makes the first offering, let him make it [saying]: "To the breath [in the lungs] - a blessing!" [Thus] the breath [in the lungs] is satisfied.

2. When the breath [in the lungs] is satisfied, then the eye is satisfied. When the eye is satisfied, then the sun is satisfied. When the sun is satisfied, then the sky is satisfied. When the sky is satisfied, then everything that is under the sky and the sun is satisfied. After satisfying [all this], the sacrificer himself is satisfied with offspring, cattle, eating, heat, the light of divine knowledge.

CHAPTER TWENTY

1. Then, when he makes the second offering, let him make it [saying]: "To the breath poured out in the body - a blessing!" [Thus] the breath diffused throughout the body is satisfied.

2. When the breath diffused throughout the body is satisfied, then the ear is satisfied. When the ear is satisfied, then the moon is satisfied. When the moon is satisfied, then the cardinal directions are satisfied. When the cardinal directions are satisfied, then everything that is under the cardinal directions and the moon is satisfied. After satisfying this [all, the sacrificer himself] is satisfied with offspring, cattle, eating, heat, light of the divine edifice.

CHAPTER TWENTY-ONE

1. Then, when he makes the third offering, let him make it [saying]: "Blessings to the breath that goes down!" [Thus] the breath that goes down is satisfied.

2. When the breath that goes down is satisfied, then speech is satisfied. When speech is satisfied, then fire is satisfied. When fire is satisfied, then earth is satisfied. When earth is satisfied, then everything that is under earth and fire is satisfied. After these [all are satisfied, the sacrificer himself] is satisfied with progeny, cattle, eating, heat, the light of divine knowledge.

CHAPTER TWENTY-TWO

1. Then, when he makes the fourth offering, let him make it [saying]: "Blessings to the common breath!" [Thus] the common breath is satisfied.

2. When the common breath is satisfied, then the mind is satisfied. When the mind is satisfied, then the rain cloud is satisfied. When the rain cloud is satisfied, then lightning is satisfied. When lightning is satisfied, then everything that is under lightning and the rain cloud is satisfied. After satisfying these [all, the sacrificer himself] is satisfied with progeny, cattle, food, heat, and the light of divine knowledge.

CHAPTER TWENTY-THREE

1. Then, when he makes the fifth offering, let him make it [saying]: "Blessing to the breath that goes up!" [Thus] the breath that goes up is satisfied.

2. When the breath that goes up is satisfied, then the skin is satisfied. When the skin is satisfied, then the wind is satisfied. When the wind is satisfied, then space is satisfied. When space is satisfied, then everything that is under the wind and space is satisfied. After satisfying these [all, the sacrificer himself] is satisfied with progeny, cattle, food, heat, and the light of divine knowledge.

CHAPTER TWENTY-FOUR

1. He who performs Agnihotra without knowing this, it is as if he removes [blazing] coals and makes an oblation on the ashes.

2. But he who performs Agnihotra, knowing this, makes an oblation in all the worlds, in all beings, in all Atmans.

3. Just as the tip of a reed placed in the fire is burnt, so all the sins of him who performs Agnihotra, knowing this, are burnt.

4. Therefore, if one who knows this offers the remnants of food even to a Candala, then he makes [them] an oblation to the Vaisvanara Atman. This is the following verse:

5. Just as hungry children
Take refuge around their mother,
So all beings
Take refuge in agnihotra,
Take refuge in agnihotra."

PART SIX

CHAPTER ONE

1. [Once upon a time] there lived Shvetaketu Aruneya. His father said to him: "Shvetaketu! Lead the life of a student. Verily, my dear, there is no one in our family who has not studied [the Vedas] and is a Brahmin only by birth."

2. And having become a student at the age of twelve, he returned at the age of twenty-four, having studied all the Vedas, self-satisfied, imagining himself a scholar, proud. His father said to him: "Shvetaketu, my dear, since you are so self-satisfied, imagining yourself a scholar and proud, then did you ask about that instruction,

3. by which the unheard becomes heard, the unnoticed becomes noticed, the unrecognized becomes recognized?" - "What kind of instruction is this, venerable sir?"

4. - "Just as, my dear, by one lump of clay one can recognize "everything made of clay, [for every] modification is only a name based on words, but the real thing is clay;

5. just as, my dear, by one piece of gold one can recognize everything made of gold, [for every] modification is only a name based on words, but the real thing is gold;

6. just as, my dear, by one nail knife one can recognize everything made of iron, [for every] modification is only a name based on words, but the real thing is iron - such, my dear, is this instruction."

7. - "Truly, those venerable [teachers] did not know this," [said Shvetaketu], "for if they had known, would they not have told me? Tell me about it, venerable one." - "Good, dear one," said [the father].

CHAPTER TWO

1. - In the beginning, dear one, [all] this was the Being, one, without a second. Some say: "In the beginning [all] this was not the Being, one, without a second. From this Non-Existent was born the Existent."

2. But how, my dear, could this be? How was the Existent born from the Non-Existent? No, in the beginning, my dear, [all] this was the Existent, one, without a second.

3. It thought: "May I become numerous, may I grow!" It created heat. Heat thought: "May I become numerous, may I grow!" It created water. Therefore, when a person grieves or sweats, it is from heat that water is born.

4. This water thought: "May I become numerous, may I grow!" It created food. Therefore, wherever it rains, there is abundant food. It is from water that food for nourishment is born.

CHAPTER THREE

1. And these beings are of three kinds: those born from the egg, those born from the living, those born from the sprout.

2. That deity thought: "Well then - let me enter with the living Atman into these three deities and reveal names and forms.

3. Let me make each of them triple." And that deity with the living Atman entered into these three deities and revealed names and forms.

4. It made each of them triple. Learn from me, my dear, how each of these deities became triple.

CHAPTER FOUR

1. The red image of fire is the image of heat, white is [the image of] water, black is food. [Thus] the quality of fire has gone from fire, [for this] modification is only a name based on words; the real is three images.

2. The red image of the sun is the image of heat, white is [the image of] water, black is food. [Thus] the quality of the sun has gone from the sun, [for this] modification is only a name based on words; the real is three images.

3. The red image of the moon is the image of heat, white is [the image of] water, black is food. [Thus] the quality of the moon has gone from the moon, [for this] modification is only a name based on words; the real is three images.

4. The red form of lightning is the form of heat, the white form is the form of water, the black form is the form of food. [Thus] the quality of lightning has gone from lightning, [for this] modification is only a name based on words; the real thing is the three forms.

5. And verily, the great householders who know this, the great experts in the Vedas of antiquity said: "Now no one will name to us anything unheard, unnoticed, unrecognized." For thanks to these [three forms] they have come to know [everything].

6. They have come to know what appeared red - this is the form of heat. They have come to know what appeared white - this is the form of water. They have come to know what appeared black - this is the form of food.

7. They have come to know what appeared unrecognized - this is the aggregate of these three deities. Learn from me, my dear, how each of these three deities, having reached man, became triple.

CHAPTER FIVE

1. Food that is ingested is divided into three parts. Its grossest part becomes faeces, the middle part becomes meat, and the finest part becomes the mind.

2. Water that is poured out is divided into three parts. Its grossest part becomes urine, the middle part becomes blood, and the finest part becomes breath.

3. Heat that is ingested is divided into three parts. Its grossest part becomes bone, the middle part becomes brain, and the finest part becomes speech.

4. For the mind, my dear, consists of food, the breath consists of water, speech consists of heat." "Teach me further, venerable sir!" [said Shvetaketu], "Good, my dear," he said.

CHAPTER SIX

1. When milk is churned, my dear, the subtle [essence] rises up, it becomes butter.

2. And in the same way, my dear, when food is consumed, the subtle [essence] rises up, it becomes the mind.

3. When water is drunk, my dear, the subtle [essence] rises up, it becomes breath.

4. When heat is consumed, my dear, the subtle [essence] rises up, it becomes speech.

5. For the mind, my dear, consists of food, the breath consists of water, speech consists of heat." "Teach me further, venerable sir!" [said Shvetaketu]. "Good, my dear," he said.

CHAPTER SEVEN

1. - Man, my dear, consists of sixteen parts. For fifteen days do not eat anything, then drink to your heart's content. The breath consists of water, and it is not cut off in the drinker.

2. For fifteen days he did not eat anything and then approached him [saying], "What should I say?" - "Rici, my dear, yajus, samans." He said, "Verily, they do not come to my mind."

3. [The father] said to him, "Just as, my dear, from a large kindled fire [of fire] there remains one coal the size of a firefly, and with its help it is impossible to burn much, so, my dear, out of sixteen of your parts only one part remains, and now you cannot comprehend the Vedas with its help. Eat - then you will understand me."

4. He ate, then approached him and answered him everything that he asked.

5. And [the father] said to him: "Just as, my dear, from a large kindled [fire] there remains one coal the size of a firefly, and when it is kindled, covered with grass, then with its help it is possible to burn much,

6. so, my dear, out of sixteen of your parts only one part remains, and, having covered it with food and having kindled it, you can now comprehend the Vedas with its help. For the mind, my dear, consists of food, breath consists of water, speech consists of heat." And this [Shvetaketu] learned from him, learned [from him].

CHAPTER EIGHT

1. Uddalaka Aruni said to [his] son Shvetaketu: "Learn from me, my dear, about the true nature of sleep. When a man, as they say, sleeps, then, my dear, he attains the [highest] being, attains himself. Therefore they say: "He sleeps", for he attains himself.

2. Just as a bird tied to a rope, rushing in different directions and not knowing where to settle, finds refuge where it is tied, so, my dear, this mind, rushing in different directions and not knowing where to settle, finds refuge in the breath. For the mind, my dear, is attached to the breath.

3. Learn from me, my dear, about hunger and thirst. When a man, as they say, is hungry, then it is the water that takes away what he has eaten. And as [they say]: "taking away cows, taking away horses, taking away people", so They also say of water: "taking away food." Know, my dear, that this sprout [-body] rises there, for it cannot be without root.

4. And where else could its root be, if not in food? And so, my dear, if food is a sprout, look for the root in water. If water is a sprout, my dear, look for the root in heat. If heat is a sprout, my dear, look for the root in the Existing. All these creatures, my dear, have a root in the Existing, a refuge in the Existing, a support in the Existing.

5. Further, when a person, as they say, experiences thirst, then it is the heat that takes away what he has drunk. And as [they say]: "taking away cows, taking away horses, taking away people," so they also say of heat: "taking away water." Know, my dear, that this sprout rises there, for it cannot be without root.

6. And where else could its root be, if not in water? If water is a sprout, my dear, seek its root in heat. If heat is a sprout, my dear, seek its root in the Existent. All these creations, my dear, have their root in the Existent, their refuge in the Existent, their support in the Existent. How each of these three deities, having reached man, became triple, was said before, my dear. And when, my dear, this man dies, then his speech is absorbed in the mind, the mind in the breath, the breath in the heat, the heat in the supreme deity.

7. And this subtle [essence] is the basis of all that exists, That is the real, That is the Atman. You are one with That, Shvetaketu!" "Teach me further, venerable sir!" [said Shvetaketu]. "Good, dear one," he said.

CHAPTER NINE

1. - Just as, dear one, bees, when preparing honey, collect the juices of various trees and make one juice from them,

2. and these [juices] do not differentiate themselves there, [saying]: "I am the juice of this tree! I am the juice of that tree!" so, dear one, all these beings, having attained the Being, do not know that they have attained the Being.

3. Whatever they are here - a tiger, or a lion, or a wolf, or a boar, or a worm, or a winged insect, or a horsefly, or a midge - that they become [again].

4. And this subtle [essence] is the basis of all that exists, That is real, That is Atman. You are one with That, Shvetaketu!" - "Teach me further, venerable one!" - "Good, dear one," he said.

CHAPTER TEN

1. - These eastern rivers, my dear one, flow to the west, the western ones to the east. They go from sea to sea, they become the sea itself. And just as they do not know there [about themselves] "I am this [river]. I am that [river]",

2. "In the same way, my dear, all these beings, having come from the Existent, do not know that they have come from the Existent. Whatever they are here - a tiger, or a lion, or a wolf, or a boar, or a worm, or a winged insect, or a horsefly, or a midge - that is what they become [again].

3. And this subtle [essence] is the basis of all that exists, That is the real, That is the Atman. You are one with That, Shvetaketu!" - "Teach me further, venerable sir!" - "Good, my dear," he said.

CHAPTER ELEVEN

1. - If, my dear, the root of this large tree were struck, it would flow [tree sap], continuing to live. If struck in the middle, it would flow out, continuing to live. If struck at the top, it would flow out, continuing to live. Being permeated by the living Atman, it stands firmly, constantly absorbing moisture and abiding in joy.

2. And if life leaves one of its branches, that one dries up; if it leaves the second, that one dries up; if it leaves the third, that one dries up; if it leaves the whole [tree], then the whole [tree] dries up. Know then, my dear, that this is so, - he said.

3. - Verily, abandoned by life, this [being] dies, but [life itself] does not die. And this subtle [essence] is the basis of all that exists, That is real, That is Atman. You are one with That, Shvetaketu! " - "Teach me further, venerable one!" - "Good, my dear one," he said.

CHAPTER TWELVE

1. — Bring here the fruit of the nyagrodha." — "Here it is, venerable sir." — "Break it." — "It is broken, venerable sir." — "What do you see in it?" — "These small seeds, venerable sir." — "Break one of them." — "It is broken, venerable sir." — "What do you see in it?" — "Nothing, venerable sir."

2. And he said to him: "Verily, my dear, this is the subtle [essence] which you do not perceive; verily, my dear, by this subtle [essence] this great nyagrodha exists. Believe this, my dear.

3. And this subtle [essence] is the basis of all that exists, That is the real, That is the Atman. You are one with That, Shvetaketu!" - "Teach me further, venerable sir!" - "Good, dear one," he said.

CHAPTER THIRTEEN

1. - Put this salt in the water and come to me in the morning." And he did so. [The father] said to him: "Bring the salt that you put in the water in the evening." And, having searched, he did not find [the salt], for it had dissolved.

2. [The father said:] Taste this [water] from the top - what is it like?" - "Salty." - "Taste from the bottom - what is it like?" - "Salty." - "Taste from the middle - what is it like?" - "Salty." - "Leave it and come closer to me." And he did so and said: "It is always the same." [The Father] said to him: "Verily, dear one, you do not perceive the Being here, [but] here it is.

3. And this subtle [essence] is the basis of all that exists, That is the real, That is the Atman. You are one with That, Shvetaketu!" - "Teach me further, venerable one!" - "Good, my dear," he said.

CHAPTER FOURTEEN

1. - Just as, my dear, if a man is taken away blindfolded from [the country of] the Gandharans and then left in a deserted place, and he exclaims, [turning] now to the east, now to the north, now to the south, now to the west: "I was brought here blindfolded, I was left here blindfolded!" -

2. and if, having removed the blindfold from him, they say to him: "In that direction are the Gandharans, go in that direction," then, asking [the way] from village to village, knowledgeable and judicious, he will reach the Gandharans, - in the same way here a man who has a teacher knows: "I will in this [world] until I am liberated, then I will attain [the goal]".

3. And this subtle [essence] is the basis of all that exists, That is real, That is Atman, You are one with That, Shvetaketu!" - "Teach me further, venerable one." - "Good, dear one," he said.

CHAPTER FIFTEEN

1. - So, dear one, relatives gather around a [mortally] ill person [and ask]: "Do you recognize me? Do you recognize me?" And as long as his speech does not merge into the mind, the mind into the breath, the breath into heat, the heat into the Supreme Deity, so long does he recognize [them].

2. But when his speech merges into the mind, the mind into the breath, the breath into heat, the heat into the Supreme Deity, then he does not recognize [them].

3. And this subtle [essence] is the basis of all that exists. That is real, That is Atman. You are one with That, Shvetaketu!" - "Teach me further, venerable sir." - "Very well, my dear," he said.

CHAPTER SIXTEEN

1. - Thus, my dear, seizing a man by the hands, they lead him [saying]: "He stole, he committed theft, heat the axe for him!" And if he committed this [theft], then he makes himself a liar. The one who strives for a lie, having covered himself with a lie, takes up a hot axe. He gets burned, and then he is killed.

2. If he has not committed this [theft], then he makes himself truthful. The one who strives for truth, having covered himself with truth, takes up a hot axe. He does not get burned, and then he is freed.

3. That he does not get burned in this is the basis of everything existing, That is the real, That is the Atman. You are one with That, Shvetaketu!" This is what he learned from him, learned [from him].

PART SEVEN

CHAPTER ONE

1. "Teach me, venerable sir," [with these words] Narada approached Sanatkumara. Sanatkumara said to him: "Approach me with what you know, then I will tell you [about what is] beyond this."

2. – “Venerable sir, I know the Rigveda, the Yajurveda, the Samaveda, the Atharvana – the fourth [veda], the Itihasa and the Puranas – the fifth, the Veda of the Vedas, the rules for honoring ancestors, the science of numbers, the art of predictions, chronology, logic, rules of conduct, etymology, the science of sacred knowledge, the science of demons, military science, astronomy, the science of snakes and lower deities. This, venerable sir, I know.

3. However, venerable sir, I know [in all this] only words and do not know the Atman. From those like [you], venerable sir, I have heard: “He who knows the Atman overcomes grief.” But I grieve, venerable sir. So take away me, venerable sir, beyond the limits of sorrow." He said to him: "Verily, what you have learned is only a name.

4. Verily, only a name - the Rigveda, the Yajurveda, the Samaveda, the Atharvana - the fourth [veda], the Itihasa and the Puranas - the fifth, the Veda of the Vedas, the rules of worship of ancestors, the science of numbers, the art of predictions, chronology, logic, rules of conduct, etymology, the science of sacred knowledge, the science of demons, military science, astronomy, the science of snakes and lower deities - [all] this is only a name. Revere the name!

5. He who reveres the name as Brahman is able to act as he wishes, within the limits to which the

6. name extends; [such is he] who reveres the name as Brahman." – “Is there, venerable sir, anything greater than a name?” – “Indeed, there is [something] greater than a name.” – “Tell me, venerable sir, about this.”

CHAPTER TWO

1. – “Speech is truly greater than the name. Speech truly gives knowledge of the Rigveda, the Yajurveda, the Samaveda, the Atharvana – the fourth [Veda], the Itihasa and the Puranas – the fifth, the Veda of Vedas, the rules of worship of ancestors, the science of numbers, the art of predictions, chronology, logic, rules of conduct, etymology, the science of sacred knowledge, the science of demons, the science of war, astronomy, the science of snakes and lower deities; [gives knowledge] of heaven and earth, wind and space, waters and heat, gods and men, cattle and birds, herbs, trees, [all] animals, down to worms, winged insects and ants; justice and injustice, truth and falsehood, good and bad, pleasant and unpleasant. Indeed, if there were no speech, then knowledge of neither justice nor injustice, neither truth nor falsehood, neither good nor bad, nor pleasant, nor unpleasant. For speech gives knowledge of all this. Reverence speech!

2. He who reveres speech as Brahman is able to act as he wishes within the limits to which speech extends; [such is he] who reveres speech as Brahman." - "Is there, venerable sir, anything greater than speech?" - "Verily, there is [something] greater than speech." - "Tell me, venerable sir, about this."

CHAPTER THREE

1. - "Verily, the mind is greater than speech. Verily, just as the fist grasps two amalaki fruits, or kola, or akshi, so the mind grasps speech and the name. When a man understands with the mind: "Let me study the sacred texts," then he studies; [when he understands:] "Let me perform actions," he does; [when he understands:] "Let me desire offspring and cattle," he desires; [when he understands:] "Let me desire this world and the next," he desires. Verily, the mind is Atman; verily, the mind is the world; verily, the mind is Brahman. Worship the mind!

2. He who venerates the mind as Brahman is able to act as he wishes, within the limits to which the mind extends; [such is he] who venerates the mind as Brahman." - "Is there, venerable sir, anything greater than the mind?" - "Verily, there is [something] greater than the mind." - "Tell me, venerable sir, about this."

CHAPTER FOUR

1. – “Verily, the will is greater than the mind. Verily, when [a person] desires, then he understands, then he utters speech, he utters it in the name. In the name the sacred texts become one, in the sacred texts – deeds.

2. And verily, all of them have their center in the will, their essence in the will, their foundation in the will. [Thus] the sky and the earth arise, the wind and space arise, the waters and heat arise. With their arising, rain arises, with the arising of rain, food arises, with the arising of food, the vital breaths arise, with the arising of the vital breaths, the sacred texts arise, with the arising of the sacred texts, deeds arise, with the arising of deeds the world arises, with the arising of the world everything arises. This is the will. Honor the will!

3. He who honors the will as Brahman, verily attains the desired worlds; constant, [he attains] constant [of the worlds], firmly founded - firmly founded, unwavering - unwavering. Within the limits to which the will extends, he who reveres the will as Brahman is able to act as he wishes." - "Is there, venerable sir, something greater than the will?" - "Verily, there is [something] greater than the will." - "Tell me, venerable sir, about this."

CHAPTER FIVE

1. - "Verily, thought is greater than will. Verily, when [a person] thinks, then he desires, then he understands, then he utters speech, and he utters it in the name. In the name, the sacred texts become one, in the sacred texts - deeds.

2. And verily, all of them have their center in thought, their essence in thought, their foundation in thought. Therefore, even if one who knows much is deprived of thought, then they say about him: "He is nothing, although he knows [much]; for, verily, if he [really] knew, he would not be so devoid of thought." And [on the contrary], if the one who knows little is endowed with thought, then they wish to listen to him. For thought is the center [of all] this, thought is the essence, thought is the foundation. Revere thought!

3. He who reveres thought as Brahman, attains the conceivable worlds; the constant, [he attains] the constant [worlds], the firmly founded - the firmly founded, the unwavering - the unwavering. Within those limits to which thought extends, he who reveres thought as Brahman is able to act as he wishes." - "Is there, reverend sir, anything greater than thought?" - "Verily, there is [something] greater than thought." - "Tell me, venerable sir, about this."

CHAPTER SIX

1. – “Verily, contemplation is greater than thought. The earth as if contemplates, the air as if contemplates, the sky as if contemplates, the waters as if contemplate, the mountains as if contemplate, the gods and men as if contemplate. Therefore, those of people who achieve greatness here, as if they participate [in the fruits of] contemplation. Those who are insignificant indulge in quarrels, slander and backbiting; but those who are exalted, as if they participate [in the fruits of] contemplation. Honor contemplation!

2. He who honors contemplation as Brahman is able to act as he wishes, within the limits to which contemplation extends; [such is he] who honors contemplation as Brahman.” – “Is there, venerable sir, anything greater than contemplation?” – “Verily, there is [something] greater than contemplation.” - "Tell me, venerable sir, about this."

CHAPTER SEVEN

1. – “Verily, knowledge is greater than contemplation. Verily, by knowledge one knows the Rigveda, the Yajurveda, the Samaveda, the Atharvana – the fourth [veda], the Itihasa and the Puranas – the fifth, the Veda of the Vedas, the rules of worship of ancestors, the science of numbers, the art of predictions, chronology, logic, rules of conduct, etymology, the science of sacred knowledge, the science of demons, the science of war, astrology, the science of snakes and lower deities; [they know] heaven and earth, wind and space, waters and heat, gods and men, cattle and birds, grass, trees, [all] animals, down to worms, winged insects and ants; justice and injustice, truth and falsehood, good and bad, pleasant and unpleasant, food and drink, this world and that [world – all this] is known by knowledge. Read knowledge!

2. He who venerates knowledge as Brahman, verily attains the worlds of knowledge and knowledge. Within the limits to which knowledge extends, he who venerates knowledge as Brahman is able to act as he wishes." - "Is there, venerable sir, anything greater than knowledge?" - "Verily, there is [something] greater than knowledge." - "Tell me about this, venerable sir."

CHAPTER EIGHT

1. – “Verily, power is greater than knowledge. Even a hundred men endowed with knowledge are made to tremble by one strong man. When a man is strong, he is exalted; having exalted himself, he associates [with the wise]; having associated, he approaches [them as a disciple]; having approached, he becomes a seer, becomes a hearer, becomes a thinker, becomes a perceiver, becomes a doer, becomes a knower. Verily, by power the earth is held up, by power the air, by power the sky, by power the mountains, by power the gods and men, by power the cattle and birds, the grass, the trees, [all] the animals, down to the worms, the winged insects and the ants. By power the world is held up. Revere power!

2. He who reveres power as Brahman is able to act as he wishes, within the limits to which power extends; [such is he] who reveres power as Brahman.” – “Is there, venerable sir, anything greater than strength?” – “Indeed, there is [something] greater than strength.” – “Tell me, venerable sir, about this.”

CHAPTER NINE

1. – “Verily, food is greater than strength. Therefore, if someone does not eat for ten days, then, although he lives, he becomes unseeing, unhearing, unthinking, unperceiving, undoing, unknowing. But with the advent of food, he becomes seeing, becomes hearing, becomes thinking, becomes perceiving, becomes doing, becomes knowing. Revere food!

2. He who reveres food as Brahman, attains the worlds endowed with food and drink. Within the limits to which food extends, he who reveres food as Brahman is able to act as he wishes.” – “Is there, venerable sir, anything greater than food?” – “Verily, there is [something] greater than food.” - "Tell me, venerable sir, about this."

CHAPTER TEN

1. – “Verily, water is greater than food. Therefore, when there is no good rain, then living beings suffer [at the thought]: “There will be less food.” When there is good rain, then living beings rejoice [at the thought]: “There will be much food.” After all, water [takes all] these forms - the earth, the air, the sky, the mountains, the gods, people, cattle and birds, grasses, trees, [all] animals, down to worms, winged insects and ants - water [takes] these forms. Respect water!

2. He who venerates water as Brahman, achieves all desires, becomes satisfied. Within those limits to which water extends, he who venerates water as Brahman is able to act as he wishes.” – “Is there, venerable sir, anything greater than water?” – “Verily, there is [something] greater than water.” - "Tell me, venerable sir, about this."

CHAPTER ELEVEN

1. - "Verily, heat is greater than water. Therefore, having embraced the wind, it warms the space. And they say: "It is hot, the heat is scorching - it is evident that there will be rain." Thus heat first manifests itself and then creates water. And together with lightning, [sparkling] from above and across [the sky] thunder claps are heard. Therefore they say: "Lightning flashes, thunder roars - it is evident that there will be rain." Thus heat first manifests itself and then creates water. Worship heat!

2. He who venerates heat as Brahman, verily, he, the blazing one, attains the blazing worlds, brilliant, free from darkness. In those limits to which heat extends, he who venerates heat as Brahman is able to act as he wishes." - "Is there, venerable sir, anything greater than heat?" - "Verily, there is [something] greater than heat." – “Tell me, venerable sir, about this.”

CHAPTER TWELVE

1. – “Verily, space is greater than heat. Verily, in space [are] both: the sun and the moon, lightning, the stars, fire. Through space they call, through space they hear, through space they answer, in space they rejoice, in space they do not rejoice, in space they are born, to space they are drawn. Revere space!

2. He who venerates space as Brahman, verily attains the spacious worlds, shining, unlimited, spreading far. Within those limits to which space extends, he who venerates space as Brahman is able to act as he wishes.” – “Is there, venerable sir, anything greater than space?” - "In truth, there is [something] greater than space." - "Tell me, venerable sir, about this."

CHAPTER THIRTEEN

1. – "Verily, memory is greater than space. Therefore, even if many who are deprived of memory were to gather, they would not hear, think, or know anything. But if they remembered, then verily they would hear, think, and know. Verily, by means of memory one recognizes sons, by means of memory [one recognizes] cattle. Respect memory!

2. He who reveres memory as Brahman is able to act as he wishes within the limits to which memory extends; [such is he] who reveres memory as Brahman." – "Is there, venerable sir, anything greater than memory?" – "Verily, there is [something] greater than memory." – "Tell me, venerable sir, about this."

CHAPTER FOURTEEN

1. – "Hope is indeed greater than memory; verily, memory, kindled by hope, learns the sacred texts, performs deeds, desires sons and cattle, desires this and the next world. Revere hope!

2. He who reveres hope as Brahman, all his desires are fulfilled through hope; his prayers are not in vain. Within the limits to which hope extends, he who reveres hope as Brahman is able to act as he wishes." – "Is there, venerable sir, anything greater than hope?" – "Verily, there is [something] greater than hope." – “Tell me, venerable sir, about this.”

CHAPTER FIFTEEN

1. – “Verily, the life-breath is greater than hope. Verily, just as the spokes are fixed in the hub of a wheel, so everything is fixed in this life-breath. Life moves thanks to the life-breath, the life-breath gives life, gives [this life] to the living. For the life-breath is the father, the life-breath is the mother, the life-breath is the brother, the life-breath is the sister, the life-breath is the teacher, the life-breath is the Brahmin.

2. If anyone says anything harsh in response to his father, or mother, or brother, or sister, or teacher, or Brahmin, then they say to him: “Shame on you! Verily, you are the murderer of your father; Verily, you are the murderer of a mother; verily, you are the murderer of a brother; verily, you are the murderer of a sister; verily, you are the murderer of a teacher; thou art the slayer of a Brahmin."

3. But when the life-breath has departed from them, even if he were to scoop them up with a hook and burn them to ashes, it will not be said to him, "Thou art the slayer of a father," nor "Thou art the slayer of a mother," nor "Thou art the slayer of a brother," nor "Thou art the slayer of a sister," nor "Thou art the slayer of a preceptor," nor "Thou art the slayer of a Brahmin."

4. For all this is the life-breath. Verily, he who sees thus, thinks thus, and understands thus, is excellent in speech. And if it is said to him, "Thou art excellent in speech," let him say, "I am excellent in speech," and do not deny.

CHAPTER SIXTEEN

1. But verily, he who excels in speech through truth is excellent in speech." - "Venerable sir, I [wish to be] excellent in speech through truth." - "But one should strive to understand truth." - "Venerable sir, I strive to understand truth."

CHAPTER SEVENTEEN

1. - "Verily, when they know, they speak the truth. He who does not know does not speak the truth, - only he who knows speaks the truth. But one should strive to understand knowledge." - "Venerable sir, I strive to understand knowledge."

CHAPTER EIGHTEEN

1. - "Verily, when they think, they know. Without thinking, they do not know, - only thinking, they know. But one should strive to understand thought." - "Venerable sir, I strive to understand thought."

CHAPTER NINETEEN

1. – "Verily, when they believe, they think. When they do not believe, they do not think; only when they believe, they think. But one should strive to understand faith." – "Venerable sir, I strive to understand faith."

CHAPTER TWENTY

1. – "Verily, when they are steadfast, they believe. When they are not steadfast, they do not believe; only when they are steadfast, they believe. But one should strive to understand steadfastness." – "Venerable sir, I strive to achieve steadfastness."

CHAPTER TWENTY-ONE

1. – "Verily, when one acts, one stands firm. When not acting, one does not stand firm; when acting, one stands firm. But one should strive to understand action." – "Venerable sir, I strive to understand action."

CHAPTER TWENTY-TWO

1. – "Verily, when one experiences happiness, one acts. When not experiencing happiness, one does not act; when experiencing happiness, one acts. But one should strive to understand happiness." – "Venerable sir, I strive to understand happiness."

CHAPTER TWENTY-THREE

1. - "Truly, the infinite is happiness. There is no happiness in the small, only the infinite is happiness. But one should strive to comprehend the infinite." - "Venerable sir, I strive to comprehend the infinite."

CHAPTER TWENTY-FOUR

1. – "Where nothing else is seen, nothing else is heard, nothing else is known – that is the infinite. Where something else is seen, something else is heard, something else is known – that is the small. Verily, the infinite is the immortal, and the small is the mortal." – "On what, venerable sir, is [the infinite] based?" – "On its greatness or not even on greatness.

2. Cows and horses are called "greatness" here, elephants and gold, slaves and wives, fields and houses. But I do not say this, I do not say this, - he said. - After all, [in this case] one is based on the other.

CHAPTER TWENTY-FIVE

1. This [infinite] is below, it is above, it is behind, it is in front, it is on the right, it is on the left, it is this whole [world]. And now instruction about oneself: I am below, I am above, I am behind, I am in front, I am on the right, I am on the left, I am this whole [world].

2. And now instruction about Atman: Atman below, Atman above, Atman behind, Atman in front, Atman on the right, Atman on the left, Atman – this whole [world]. Verily, he who sees thus, thinks thus, knows thus, has enjoyment in the Atman, pleasure in the Atman, union with the Atman, bliss in the Atman. He himself becomes the lord, in all worlds he is able to act as he wishes. Those who think otherwise have [over themselves] other lords, reach perishing worlds; in all worlds they are unable to act as they wish.

CHAPTER TWENTY-SIX

1. Verily, for him who sees thus, thinks thus, knows thus, from the Atman comes the life-breath, from the Atman hope, from the Atman memory, from the Atman space, from the Atman heat, from the Atman water, from the Atman appearance and disappearance, from the Atman food, from the Atman strength, from the Atman knowledge, from the Atman contemplation, from the Atman thought, from the Atman will, from the Atman intelligence, from the Atman speech, from the Atman name, from the Atman sacred texts, from the Atman deeds, from the Atman – and all this.

2. This is what the verse says:
He who sees [this] sees neither death,
Neither illness nor suffering.
He who sees [this] sees everything,
He attains everything everywhere.
He is one, three, five,
Seven and nine, and he is also called eleven,
And one hundred and eleven, and twenty thousand.

When food is pure, then nature is pure; when nature is pure, then memory is strong; when memory is preserved [strong], then [comes] liberation from all bonds."

[Thus] to him who is cleansed from dirt, the venerable Sanatkumara shows the shore on the other side of darkness. And he is called "Skanda", he is called "Skanda".

PART EIGHT

CHAPTER ONE

1. In this city of Brahman [there is] a dwelling - a small lotus, in this [dwelling] - a small space. That which [is] within it, and that, verily, and one must strive to know.

2. And if [the disciples] They will say to him: "In this city of Brahman [there is] a dwelling - a small lotus, in this [dwelling] - a small space. What is there that one must seek, what, truly, one must strive to know?" -

3. then let him say: "Verily, as great as this space is, so great is the space within the heart. In it are contained both - heaven and earth, both - fire and wind, both - the sun and the moon, lightning and the stars; and what he has here and what he does not have here, all this is contained in him."

4. And if they say to him: "If in this city of Brahman everything is contained - and all beings, and all desires - what remains of [all] this when he reaches old age or perishes?", -

5. then let him say: "It [the city of Brahman] does not grow old with the old age [of the body], it does not perish with its death. This is the true city of Brahman, in it are contained desires. This is the Atman, devoid of evil, free from old age, from death, from sorrow, from hunger, from thirst, whose desire is truth, whose will is truth. For just as the creatures follow the command here and live by what each one strives for, be it a country or a piece of field ...

6. Just as the world acquired by action perishes here, so the world acquired by good [action] perishes. And those who leave here without knowing the Atman and these true desires are not able to act as they wish in all the worlds. But those who leave here having known the Atman and these true desires are able to act as they wish in all the worlds."

CHAPTER TWO

1. If he desires the peace of fathers, then by his will alone the fathers stand [before him]. Endowed with this peace of fathers, he is happy.

2. And if he desires the peace of mothers, then by his will alone the mothers stand [before him]. Endowed with this peace of mothers, he is happy.

3. And if he desires the peace of brothers, then by his will alone the brothers stand [before him]. Endowed with this peace of brothers, he is happy.

4. And if he desires the peace of sisters, then by his will alone the sisters stand [before him]. Endowed with this peace of sisters, he is happy.

5. And if he desires the peace of friends, then by his will alone the friends stand [before him]. Endowed with this peace of friends, he is happy.

6. And if he desires the world of incense and garlands, then by his will alone incense and garlands arise [before him]. Endowed with this world of incense and garlands, he is happy.

7. And if he desires the world of food and drink, then by his will alone food and drink arise [before him]. Endowed with this world of food and drink, he is happy.

8. And if he desires the world of singing and music, then by his will alone singing and music arise [before him]. Endowed with this world of singing and music, he is happy.

9. And if he desires the world of women, then by his will alone women arise [before him]. Endowed with this world of women, he is happy.

10. Whatever he strives for, whatever [object] of desire he desires, by his will alone it arises [before him]. Endowed with it, he is happy.

CHAPTER THREE

1. These true desires are covered with deceptive, [though] true – they have a deceptive cover. And when someone from [a person’s loved ones] dies, then they can no longer [anymore] perceive him here with sight.

2. Those of his [loved ones] who are alive and who are measured by you, and that other thing that he desires, but does not receive, he finds, having gone there, for there are his true desires, covered with deceptive. Just as people who do not know the [true] location pass over and over a gold treasure hidden [in the earth] without finding it, so all these creatures go to the world of Brahman day after day without finding [it], for they are obstructed by the deceptive.

3. Verily, he is the Atman in the heart. This is his explanation: ""in the heart is he", therefore he is "hridayam". Verily, he who knows this day after day attains the heavenly world.

4. And this perfect tranquility, which, having arisen from this body and having attained the supreme light, appears in its form, is the Atman, he said, this immortal, this fearless, this Brahman."

Verily, the name of this Brahman is "satiyam" - [the real].

5. Verily, these are three syllables: sa-ti-yam. "Sa" is the immortal, "ti" is the mortal, "yam" connects both. By it both are connected, therefore [it] is "yam". Verily, he who knows this day after day attains the heavenly world.

CHAPTER FOUR

1. And this Atman is the embankment, the boundary for the separation of these worlds. Neither day nor night passes through this embankment, nor old age, nor death, nor sorrow, nor good deed, nor evil deed. All sins depart from there, for this world of Brahman is free from sins.

2. Verily, therefore, having crossed this embankment, the blind ceases to be blind, the wounded ceases to be wounded, the sick ceases to be sick. Verily, therefore, having crossed this embankment, even the night becomes day. For this world of Brahman is ever shining.

3. Whoever finds this world of Brahman through discipleship, to them belongs the world of Brahman, they are able to act as they wish in all worlds.

CHAPTER FIVE

1. And what is called sacrifice is discipleship, for only through discipleship does the knower find this [world of Brahman]. And what is called sacrifice is discipleship, for only by performing the sacrifice through discipleship does he find the Atman.

2. And what is called sattrayana is discipleship, for only through discipleship does he find the salvation of his being. And what is called the vow of silence is discipleship, for only through discipleship does he find the Atman and reflect.

3. And what is called fasting is discipleship, for the Atman which he finds through discipleship does not perish. And what is called living in the forest is discipleship. For verily, both the Ara and Nya oceans in the world of Brahman are in the third heaven from here. There is the lake Airammadiya, there is the fig tree exuding soma, there is the fortress of Brahman - Aparajita, the golden [palace] built by the lord.

4. Whoever through discipleship finds both Aru and Nya - these oceans in the world of Brahman - to them belongs the world of Brahman, they are able to act as they wish in all the worlds.

CHAPTER SIX

1. And these arteries of the heart consist of a subtle [essence] - reddish-brown, white, blue, yellow, red. In truth, that sun is reddish-brown, it is white, it is blue, it is yellow, it is red.

2. Just as a large long road passes through both villages - both this and that - so these rays of the sun pass through both worlds - both this and that, They extend from the sun and penetrate these arteries, they extend from these arteries and penetrate the sun.

3. When [a person] has plunged into sleep, completely calmed and not seeing dreams, then he penetrates these arteries. No evil touches him, for then he is endowed with the heat [of the sun].

4. And when [the patient] is struck by weakness, then those sitting around him say to him: "Do you recognize me? Do you recognize me?" And as long as he has not left his body, he recognizes [them].

5. When he leaves his body, then with the help of these rays he ascends upward. Or, verily, he goes upward, [thinking about the syllable] Om. And just as the mind flies, so [quickly] does it reach the sun. Verily, this is the gate of the world - access for the knowers, a barrier for the ignorant.

6. This is what the following verse says:

There are one hundred and one arteries in the heart,

Of these, one leads to the head.

He who goes up it attains immortality.

Other [arteries] serve as exits in all [directions], serve as exits

CHAPTER SEVEN

1. "The Atman, which is devoid of evil, free from old age, from death, from sorrow, from hunger, from thirst, whose desire is truth, whose will is truth - that [Atman] should be sought, one should strive to know. He who finds and knows this Atman attains all worlds and [fulfillment of] all desires," - thus said Prajapati.

2. The gods and the asuras, both of them, heard this. And they said: "Well then! Let us seek that Atman, having found which one attains all the worlds and [the fulfillment of] all desires." And so Indra came forth among the gods, Virochana among the asuras. Not knowing about each other, they approached Prajapati with fuel in their hands.

3. For thirty-two years they lived [with him] as disciples. And Prajapati said to them: "With what desire have you lived [here]?" They said: ""The Atman, which is devoid of evil, free from old age, from death, from sorrow, from hunger, from thirst, whose desire is truth, whose will is truth - that [Atman] must be sought, one must strive to know. He who finds and knows this Atman attains both all worlds and [the fulfillment of] all desires," - thus instruct the words of the venerable one. Striving for this [Atman], we lived [here]."

4. Prajapati said to them: "That purusha which is seen in the eye is the Atman." And he said: "This is the immortal, the fearless, this is Brahman." - "And he who is seen in the water and in the mirror - who is he, venerable one?" - "He is seen in all this," said [Prajapati].

CHAPTER EIGHT

1. - Look at yourself in a vessel with water and tell me about what you do not find in yourself." They looked into the vessel with water. Prajapati said to them: "What do you see?" They said: "We see our own image, sir, from the hair to the nails."

2. Prajapati said to them: "Decorate yourselves well, put on beautiful clothes, dress up, and look into the water vessel." They decorated themselves, put on beautiful clothes, dressed up, and looked into the water vessel. Prajapati said to them: "What do you see?"

3. They said: "As we are, sir, decorated, dressed in beautiful clothes, dressed up, such are these [our likenesses]: decorated, dressed in beautiful clothes, dressed up." "This is the Atman," he said, "this is the Immortal, the Fearless, this is Brahman." And they departed with their hearts at peace.

4. And looking after them, Prajapati said: "They have gone away without having realized or found the Atman. Those who follow this teaching, whether gods or asuras, will perish." And so Virochana with a calm heart came to the asuras. He conveyed to them this teaching: "Only the body should be revered here, the body should be taken care of. He who reveres the body here, who takes care of the body, attains both worlds - both this and that."

5. Therefore, even to this day, about [a person] who does not give [alms], who is an unbeliever, who does not perform sacrifices, they say: "Alas, [he] is an asura!" for this is the teaching of the asuras. They cover the body of the dead with what they have received in alms - clothes, ornaments, for they think that in this way they will acquire that world.

CHAPTER NINE

1. But Indra, not having reached the gods, saw in this [hidden] danger [and thought]: "For just as this [Atman] is decorated when the body is decorated; beautifully dressed when it is beautifully dressed; dressed up when it is dressed up - in the same way he is blind when it is blind; lame when it is lame; crippled when it is crippled. He perishes after the destruction of this body. I see no good in this."

2. And he again came [to Prajapati] with fuel in his hands. Prajapati said to him: "Maghavat! With a calm heart you departed along with Virochana! Why have you come again?" He said: "Venerable sir! Just as this [Atman] is adorned when the body is adorned, beautifully dressed when it is beautifully dressed, well-dressed when it is well-dressed, so too it is blind when it is blind, lame when it is lame, crippled when it is crippled. It perishes after the death of this body. I see no good in this."

3. - "Such is this [Atman], Maghavat," he said, "but I will explain it to you further. Live [here] for thirty-two more years." And he lived [with him] for thirty-two more years. Then [Prajapati] said to him:

CHAPTER TEN

1. "He who moves in bliss in sleep, that is the Atman," he said, "that is the immortal, the fearless, that is Brahman." And Indra departed with a calm heart. And before reaching the gods, he saw in this [hidden] danger [and thought]: "Even if this [Atman] is not blind when the body is blind; not lame when it is lame; [if] he does not even suffer affliction with his affliction;

2. is not killed when he is killed; not one-eyed when he has one eye - still he is as if killed, as if persecuted, he is as if conscious of something unpleasant, he even as if weeps. I see no good in this."

3. And he came again [to Prajapati] with fuel in his hands. Prajapati said to him: "Maghavat! You have departed with a calm heart. Why have you come again?" He said: "Venerable sir! Even if this [Atman] is not blind when the body is blind; not lame when it is lame; [even if] it does not suffer illness with its illness;

4. is not killed when it is killed; not one-eyed when it has one eye - still it is as if it is killed, as if it is persecuted, it is as if it is conscious of something unpleasant, it is even as if

5. weeping. I see no good in this." - "Such is this [Atman], Maghavat," he said, "but I will explain it to you further. Live [here] another thirty-two years." And he lived [with him] another thirty-two years. Then [Prajapati] said to him:

CHAPTER ELEVEN

1 "When [a person] is plunged into sleep, completely calm and not seeing dreams, then this is the Atman," he said, "this is the immortal, the fearless, this is Brahman." And [Indra] departed with a calm heart. And, before reaching the gods, he saw in this [hidden] danger [and thought]: "Verily, now this [Atman] does not know about itself: "I am such", does not [know] about these [other] beings. Apparently, it is subject to destruction. I do not see any good in this."

2. And he again came [to Prajapati] with fuel in his hands. Prajapati said to him: "Maghavat! You have departed with a calm heart. Why have you come again?" He said: "Venerable sir! Verily, now this [Atman] does not know about itself: "I am such", nor does it [know] about these [other] beings. It seems to be subject to destruction. I do not see any good in this."

3. - "Such is this [Atman], Maghavat," he said, "but I will explain it to you further, and not otherwise than it. Live [here] for five more years." And he lived [with him] for five more years. This makes one hundred and one years, and therefore they say: "Verily, Maghavat lived as a disciple of Prajapati for one hundred and one years." Then [Prajapati] said to him:

CHAPTER TWELVE

1. "Maghavat! Verily, this body is mortal [and] is overwhelmed by death. It is the abode of that immortal, incorporeal Atman. Verily, the embodied is overwhelmed by the pleasant and the unpleasant - for he who is endowed with a body has no deliverance from the pleasant and the unpleasant. Verily, the incorporeal is not touched by either the pleasant or the unpleasant.

2. The wind is incorporeal; the cloud, the lightning, the thunder are incorporeal. And when they rise from space, then, having reached the supreme light, each assumes its own form.

3. And so this perfect tranquility rises from this body and, having reached the supreme light, assumes its form. He is the supreme Purusha, he moves there, laughing, playing, amusing himself with women, or chariots, or relatives, not remembering this appendage - the body. Just as a draught animal is tied to a chariot, so and this breath is attached to the body.

4. And when the eye is fixed in this space, that is the purusha of the eye; the eye [serves him] for seeing. And whoever knows: "May I smell this," he is the Atman; the nose [serves him] for smelling. And whoever knows: "May I say this," he is the Atman; speech [serves him] for speaking. And whoever knows: "May I hear this," he is the Atman; the ear [serves him] for hearing.

5. And whoever knows: "May I think this," he is the Atman; the mind is his divine eye. Verily, seeing with this divine eye – the mind – these desired [objects], he enjoys.

6. Verily, the gods who [abide] in the world of Brahman worship this Atman. Therefore they own all the worlds and everything desired. He attains all the worlds and all that is desired who, having found this Atman, knows it," said Prajapati, said Prajapati.

CHAPTER THIRTEEN

1. From the dark I go to the motley, from the motley I go to the dark. Shaking off evil, like a horse [shakes off its] hair; shaking off the body, like the moon frees itself from the mouth of Rahu, I, having prepared myself, attain the uncreated world, Brahman, attain [it].

CHAPTER FOURTEEN

1. Verily, that which is called space manifests the name and image. That in which they are contained is Brahman, it is the immortal, it is Atman. I go to the assembly, to the abode of Prajapati. I am the glory of the Brahmins, the glory of the kings, the glory of the Vaisyas. I have attained glory, it is I who am the glory of the glorious. To the reddish-white, toothless, toothless, reddish-white, slippery, let me not approach, to the slippery, let me not approach!

CHAPTER FIFTEEN

1. And Brahman said this to Prajapati, Prajapati to Manu, Manu to men. [Whoever], having duly studied the Veda [in the time] remaining after performing the duties of the teacher, having left the teacher's house and settled in his family, himself devotes himself to the study [of the Vedas] in a sanctified place, brings up virtuous [children and students], concentrates all [his] senses in the Atman, does not harm any creature, except in special cases - he, verily, living thus all his life, attains the world of Brahman and does not return back, does not return back.