Upanishads

Maitrayani Upanishad

Maitri Upanishad

Samaveda
group of Upanishads – pure Vedanta

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PART ONE

1. Verily, the sacrifice to Brahman is the kindling [of fire] by the ancients. Let the sacrificer, therefore, having kindled these fires, meditate on the Atman. Verily, only in this way does the sacrifice become complete and faultless. Who is it, then, on whom one should meditate, which is called the breath? About him [this] is [the] story.

2. Verily, a king named Brihadratha, having installed his son on the kingdom and considering this body to be short-lived, attained detachment and went into the forest. Having devoted himself there to the highest austerity, he stands with upraised hands and gazing at the sun. After a thousand [days] the venerable Shakayanya, the knower of Atman, approached the ascetic like a smokeless fire, like one shining with brilliance. "Arise, arise, choose for yourself a boon!" he said to the king. Having bowed, the king said to him: "Venerable sir, I do not know the Atman. We have heard that you know [its] essence. Tell us about it." – "This happened before. It is difficult to answer this question. Choose for yourself, Aikshvaka, another desire." [But] the king, touching his head to the feet [of Shakayanya], chanted this chant:

3. "Venerable sir! What is the use of enjoying the desirable in this stinking and essenceless body, composed of bones, skin, sinews, brain, flesh, semen, blood, mucus, tears, eye secretions, faeces, urine, wind, bile and phlegm? What is the use of enjoying the desirable in this body, afflicted with desire, anger, greed, blindness, fear, despair, envy, separation from the beloved, union with the unloved, hunger, thirst, old age, death, disease and other troubles?

4. And we see: all this perishes, like these mosquitoes, midges and other [creatures, like] grass and trees, arising and disappearing. But what [to say] about them: verily, there are others, superior – the great archers, the lords of the earth Sudyumna, Bhuridyumna, Indradyumna, Kuvalayasva, Yauvanasva, Vadhryashva, Ashvapati, Shashabindu, Harishchandra, Ambarisha, Nanaktu, Saryati, Yayati, Anaranya, Ukshasena and others; Marutta, Bharata and other kings, who in the sight of all their relatives, leaving behind great wealth, passed from this world to the next. But what [to say] about them: verily, there are others, higher – gandharvas, asuras, yakshas, rakshasas, bhutas, ganas, pishachas [demon]-snakes, grahas and other beings, whose destruction we see. But what [to say] about them: verily, among [all] other things, the great oceans dry up, the mountain peaks collapse, the polar star bows, the threads of the wind break, the earth sinks, the gods leave [their] place. What is the use of the enjoyments of the desired in such a cycle of existence? After all, it is seen how one who has had his fill of them repeatedly returns here [to this world]. You must save [me from here]. In this cycle of existence, I am like a frog in a waterless well. Venerable sir, you are our path [to liberation], you are our path!"

PART TWO

1. Then the venerable Shakayanya, greatly pleased, said to the king: "Great king Brihadratha, standard of the Ikshvaku race, known by the name of Maruta, you will quickly know the Atman and accomplish [your] goal. Verily, this is your Atman." – "What is it, venerable sir?" – [Shakayanya] said to him:

2. "He who, with uninterrupted breathing, rises upward, moving and not moving, disperses the darkness, he is Atman, – thus said the venerable Maitri. Further, he who, peaceful, having risen from this body and having reached the highest light, appears in his own form – that Atman, – thus said he. – he is immortal, fearless, he is Brahman.

3. And verily, king, this is the knowledge of Brahman, the knowledge of all the Upanishads, transmitted to us by the venerable Maitri. I will tell you [about it]. It is known that the Valikhilyas are free from sins, great in strength, chaste. And they said to Kratu Prajapati: Venerable sir! This body is devoid of consciousness, like a chariot. To what supersensible being [belongs] such power that, being such, this [the body] is made, as it were, thinking by him; otherwise, [who] is its mover? Tell us, venerable sir, what you know. — And he said to them:

4. Verily, he who is known as exalted among the properties [of the world], chaste, he, verily, is he — pure, bright, devoid of existence, calm, not breathing, incarnate, infinite, imperishable, steadfast, eternal, unborn, independent; he abides in his own greatness. Thanks to [such a] mover this body is made, as it were, thinking; otherwise, he is its mover. — They said: Venerable sir! How is it, thanks to such a [being], devoid of desires, that this [body], being such, is made, as it were, thinking; otherwise, how is he its mover? — He said to them:

5. Verily, that subtle, inconceivable, invisible one called purusha, devoid of consciousness before, abides here with [its] portion, just as a sleeping person, devoid of consciousness before, awakens. Further, that which verily is its portion is the portion of thought, the conscious principle in every man, distinguished by idea, decision, conceit; [this is] Prajapati, called Visva. [Such] thought has made this body as if thinking, otherwise it is the mover. – They said: Venerable sir! If by such [thought], devoid of desires, this [body], being such, is made as if thinking, then how is it its mover? – He said to them:

6. Verily, in the beginning Prajapati was one. Alone he did not rejoice. Having reflected on himself, he created many beings. He saw that they were unawakened, lifeless, like a stone, and standing like a tree. He did not rejoice. He thought: In order to awaken them, I will penetrate [them]. – Like the wind, he penetrated [them]. Alone, he could not [awaken them]. He divided himself into five parts: the breath [in the lungs], the breath going downwards, the common breath, the breath going upwards, the breath diffused throughout the body. Now, that which ascends upwards is verily the breath [in the lungs]. Now, that which descends downwards is verily the breath going downwards. Now, that by which these [two breaths] are supported is verily the breath diffused throughout the body. Now, that which supplies the breath going downwards with the grossest part of food, and distributes the finest to all the limbs is verily the common breath; it is known that by nature it is higher than the breath diffused throughout the body, and between them is that produced by the breath going upwards. Further, that which brings forth upward and leads downward what is drunk and eaten is verily the breath, which goes upward. Further, the [vessel] upansha surpasses [the vessel] antaryama and antaryama – Upansha; between them God generated heat. This heat is purusha, and this purusha is the Vaisvanara fire. In another place it is said: This is the Vaisvanara fire, which is within man; by means of it the food eaten is digested. It is its noise that [man] hears when he stops his ears. When he is about to depart [from life], he does not hear this noise. – Verily, divided into five parts, it is hidden in the hiding place – having the mind as its basis, whose body is breath, whose form is light, whose idea is truth, whose essence is space. Verily, not having reached the goal from this interior of the heart, he thought: Let me taste the objects [of comprehension]. – And so, having made these holes, he, having come out [from the body], tastes objects with five reins. The organs of comprehension are what are his reins, the organs of action are his horses, the chariot is the body, the mind is the charioteer, from prakriti his whip consists; thus, prompted by him, this body moves around, like a wheel [turned] by a potter. Thus this body is made as if thinking; otherwise – he is its mover.

7. Verily, this Atman, say the sages, wanders here in bodies, as if not subject to the good and bad fruits of actions. On account of [its] unmanifestation, subtlety, invisibility, incomprehensibility, freedom from attachments, it [only appears] as if fickle and active, [although] verily it is inactive and constant. Verily, it is pure, steadfast, unwavering and unstained, unperturbed, free from desires, abiding as if a spectator and abiding in itself. Tasting reward, it abides, covering itself with a veil consisting of qualities; it abides [as such]. –

PART THREE

1. They said: Venerable sir! If you explain the greatness of the Atman thus, then who, verily, is that other, distinct [from it], called Atman, who, subject to the good and bad fruits of actions, reaches the good or bad womb or the downward or upward path and wanders, subject to the pairs [of opposites]? -

2. There is, indeed, another, distinct [from it], called Bhutatman, who, subject to the good and bad fruits of actions, reaches the good or bad womb or the downward or upward path and wanders, subject to the pairs [of opposites]. [This is] his explanation: the five subtle particles are called by the word bhuta; further, the five great elements are called by the word bhuta; further, their combination is called the body; further, verily, that which is called the body is called Bhutatman. And his immortal Atman is like a drop on a lotus. Verily, this [Bhutatman] depends on the properties of prakriti. Further, due to [this] dependence he becomes blind, due to blindness he does not see the great lord within him, who impels to actions. Drawn by the currents of properties, polluted and unstable, wavering, restless, greedy and excited, he falls into conceit. “I am He,” “This is mine” – thinking thus, he binds himself, like a bird – in a net. Subject to the fruits following the perfect, he wears out the good or bad womb, or the downward or upward path, and wanders, subject to the pairs [of opposites]. – Who is he? – [they asked]. He said to them:

3. And it is also said in another place: Verily, he who is active, he is the Bhutatman; he who impels to action with the [appropriate] organs, he is the internal purusha. And verily, just as an iron ball, subject to fire and worked by a blacksmith, takes on different [forms], so verily the Bhutatman, subject to the internal purusha and worked by properties, takes on different [forms]. The multitude of beings of four genera, fourteen species, changing in eighty-four ways – such, verily, is the form of distinction. And verily, these properties are actuated by purusha, as a wheel is by a potter. Further, just as in the working of an iron ball the fire is not subject [to anyone], so is not subject to purusha – this Bhutatman is subject because of [its] attachment [to the properties]. -

4. And it is also said in another place: This body arises from copulation, grows in hell, then comes out through the urinary passage; [it is] built of bones, covered with flesh, wrapped in skin; filled with excrement, urine, bile, phlegm, brain, fat, lard and many other impurities, like a chest [full] of property. -

5. And it is also said in another place: Blindness, fear, despair, sleep, laziness, heedlessness, old age, sorrow, hunger, thirst, weakness of spirit, anger, apostasy, ignorance, envy, cruelty, stupidity, shamelessness, worthlessness, arrogance, unevenness – these are [the signs of] tamas. Inner thirst, love, passion, greed, violence, lust, hatred, deceit, envy, desire, fickleness, changeability, excitement, thirst for victory, acquisitiveness, patronage of friends, attachment to what belongs [to you], hatred of unwanted objects of perception, attachment to the desired, obscurity in speech, immoderation in food – these are [the signs of] rajas. He is filled with them, he is subject to them. Therefore this Bhutatman acquires various forms, acquires [various forms]. –

PART FOUR

1. And those truly chaste [Valikhilyas], immensely amazed, said, approaching [him]: Homage to you, venerable one! Teach [us]. You are our path [to salvation], and there is no other [path]. What is the path of this Bhutatman, by which he, having left this [body], enters into union with the [supreme] Atman? – He said to them:

2. And it is also said in another place: Like the waves of great rivers is the return of what was done [by a person] before; like the tide of the ocean, the approach of his death is irresistible; he is bound by the bonds of the fruits of good and evil [actions], like a cripple; dependent, like a prisoner; overwhelmed by many fears, as if in the domain of Yama; intoxicated with the wine of delusion, as if intoxicated with wine; tossed about, as if overwhelmed by an evil spirit; wounded by the objects of perception, as if wounded by a great snake; blinded by passion, as if by pitch darkness; composed of delusion, as if a mirage; presenting a deceptive appearance, as if a dream; empty, as if the core of a banana tree; instantly [changing] clothes, as if an actor; giving deceptive pleasure, as if a painted wall. – And it is also said:

Sound, touch and other objects [of sensation] are as if objectless for a mortal. –
For being attached to them, Bhutatman does not remember the supreme state. –

3. And verily, this is the [healing] remedy for Bhutatman: the acquisition of knowledge of the Vedas, following one's dharma, following one's ashramas. Verily, this is the law of one's dharma, the others [are like] the branches of a trunk. Thanks to it [a person] receives his lot above or [goes] downwards. Such is one's dharma, proclaimed in the Vedas. One cannot belong to [any] ashrama, transgressing one's dharma. And verily, when they say that [a person is] an ascetic and does not belong to ashramas, then this is incorrect. [However] without asceticism, verily, there is no attainment of knowledge of the Atman and perfection in deeds. For it is said thus:

By penance comes good, from good comes intelligence,
By intelligence is attained Atman; having attained it, [man] does not return [to the world]. –

4. "There is Brahman," said [someone] who knows the knowledge of Brahman. "This is the gate of Brahman," said [one] who, by penance, has freed himself from sins. "Aum is the greatness of Brahman," said [one] who, fully concentrated, constantly reflects. Therefore Brahman is comprehended by knowledge, penance and reflection. Whoever, knowing this, worships Brahman in these three [ways], goes beyond Brahman to the highest divinity among the gods and attains happiness – imperishable, immeasurable, free from suffering. Then, freed from those [senses] with which he was filled, embraced and attached to the chariot, he attains union with the Atman. –

5. They said: Venerable sir, homage to you, homage to you! We have established in [our] minds what [you] have said. Now answer another question: [there are] fire, wind, sun, time; [that] which [is] breath; food, Brahman, Rudra; Vishnu – [I am] some reflect on one [of them], others on another. Tell us which of them is better. – He said to them:

6. Verily, these are the chief manifestations of the highest, immortal, incorporeal Brahman. Whoever is devoted to whom, he enjoys in that world. For they say thus: Verily, Brahman is this whole [world]. And verily, let [a person] reflect on its chief manifestations, revere [them] and renounce [them]. Then with them he moves higher and higher to the [heavenly] worlds; then with [the onset of] universal destruction he attains unity with purusha, with purusha. –

PART FIVE

1. Now [follows] this glorification of Kutsayana:
You are Brahman, and you are, verily, Vishnu, you are Rudra, you are Prajapati
You are Agni, Varuna, Vayu, you are Indra, you are the moon,
You are food, you are Yama, you are the earth, you are everything, you are also the imperishable.
For your own sake and for the sake of your nature, in you there exists [everything] in a multiform way.
Lord of everything, – worship to you, the universal Atman, the creator of all actions!
You are the all-eating, the universal life, the lord of all joys and pleasures
Worship to you – the Atman of peace and worship to the most mysterious,
Incomprehensible, immeasurable, worship to the beginningless and endless!

2. Verily, in the beginning this [world] was only tamas. This [was] in the highest [beginning]; moved by the highest, it attained distinction. Verily, this form is rajas. This rajas, moved [by the highest], attained distinction. Verily, this form is sattva. This sattva, moved [by the highest], emanates essence – this is that part which [is] the portion of thinking, the conscious beginning in every man, distinguished by idea, decision, conceit. [This] is Prajapati, Vishwa. His forms have been described earlier. Next, O disciples, verily, that part of him which is from tamas is Rudra. Now, O disciples, verily that portion of it which is of rajas is Brahman. Now, O disciples, verily that portion of it which is of sattva is Vishnu. Verily, he, this one, becomes threefold, becomes eight, eleven, twelve, [and so on] to infinity. Having become [such, this] being wanders, having penetrated [all] beings. He has become the lord of beings. This Atman is within and without [all], within and without [all].

PART SIX

1. Verily, this [Atman] maintains itself in two [states]: in that which is breath, and in that which is the sun. Furthermore, verily, he has two paths – within and without, both of them return both day and night. Verily, that sun is the external Atman, the breath is the internal Atman. Therefore the path of the internal Atman is measured after the path of the external Atman. For it is said thus: [There is] someone who is enlightened, free from evil, watches over the senses, pure in mind, steadfast, turns his gaze inward [to himself]. He is [the Atman]. – The path of the internal Atman is measured after the path of the external Atman. For it is said thus: Furthermore, the golden purusha, who is in the sun, who from [his] golden abode looks upon this [earth], he is he [who], dwelling in the lotus of the heart, eats food.

2. Next, that which, dwelling in the lotus of the heart, eats food, is the solar fire, dwelling in the sky, called time, invisible, which eats all beings, [as if] food. – What is this lotus? Of what is it? Verily, this lotus is the same as space. The four cardinal directions and the four intermediate sides constitute its petals. These breaths and the sun move together. Let them finish reading them with this syllable, the invocations and savitri.

3. Verily, there are two forms of Brahman – the embodied and the disembodied. And the embodied [form] is false, the disembodied is true; this is Brahman, this is light, light is the sun, verily, it is Aum, It became Atman, It divided itself into three, [for in the word] Aum – three parts. By them this whole [world] is woven lengthwise and crosswise on it. For it is said thus: Verily, the sun is Aum. Let them reflect thus and unite themselves with it! -

4. And it is also said in another place: Further, verily, udgitha is pranava, pranava is udgitha. And verily, that sun is udgitha, it is pranava. – For it is said thus: Udgitha is called pranava, the guide, the image of light, knowing no sleep, devoid of old age and death, three-footed, three-syllabled; it should be known that it is five-fold, hidden in the recess [of the heart]. – For it is said thus: Above [its] root is the three-footed Brahman, [its] branches are space, wind, fire, water, earth and the rest. This is Brahman, called the one fig tree. And this heat of its is the sun, and this [heat] of the syllable Aum, Therefore one should constantly worship it with this [syllable] Aum. He alone is the awakener of this [world]. – For it is said thus:

Verily, this syllable is pure, verily, this syllable is the highest,
Verily, whoever, knowing this syllable, desires something, it [comes] to him.

5. And it is also said in another place: Aum is his sounding image; female, male, neuter – [these are the images of his] gender; further, fire, wind, sun – these are [the images of his] radiance; further. Brahman, Rudra, Vishnu – these are [the images of his] sovereignty; further, garhapatya, dakshinagni, ahavanija – these are [the images of his] mouth; further, rich, yajus, saman – these are [the images of his] recognition; further, the earth, the air, the sky – these are [the images of his] worlds; Further, past, present, future – these are [the images of its] time; further, breath, fire, the sun – these are [the images of its] heat; further, food, water, the moon – these are [the images of its] increase; further, the faculty of comprehension, intelligence, self-consciousness – these are [the images of its] thinking; further, the breath [in the lungs], the breath going down, the breath spreading throughout the body – these are [the images of its] breath. Therefore by the pronunciation of Aum these [images] are glorified, honored and established. For it is said thus: Verily, Satyakama, this syllable Aum is both the highest and the lowest Brahman, -

6. Further, verily, [in the beginning] this [world] was unproclaimed. Inflamed with austerities, he, Prajapati, the real one, proclaimed: "bhur bhuvah svar". This is the grossest image of Prajapati – [the image] of the worlds. The sky is his head, the navel is the air, the earth is his feet, the sun is the eye, for from the eye depends the great measure of man, for with the eye he makes measurements. Verily, the eye is real, for the purusha residing in the eye moves in all objects. Let him therefore worship, [proclaiming:] "bhur bhuvah swar". For by this [proclamation] Prajapati – the universal Atman, the universal eye – becomes worshipped, as it were. For it is said thus: Verily, this is the all-powerful image of Prajapati – in him this whole [world] is hidden, and he is hidden in this whole [world]. – Therefore one should worship him. –

7. "About this desired Savitar...". Verily, Savitar is that sun. Verily, it should be desired by him who aspires to the Atman, say those who discuss Brahman. Further: "We reflect on the effulgence of God...". Verily, Savitar is a god. I think about what is called his effulgence, say those who discuss Brahman. Further: "May he awaken our thoughts!" Verily, thoughts are the faculties of comprehension. May he awaken them in us, say those who discuss Brahman. Further: "effulgence". Verily, what is hidden in that sun that is the pupil of the eye, that is called effulgence. It is effulgence, for its movement is by means of rays; verily, this effulgence burns, [it] is Rudra, say those who discuss Brahman. Further: bha – it illuminates these worlds; ra – it pleases these beings; ga – into it go, from it come out these born. Because it is bha-ra-ga, it is radiance. [It] is Surya because of the constant squeezing [soma], Savitar – because of the impulse, Aditya – because of the selection, Pavana – because of the purification; further, [it] is water because of the impulse to growth. For it is said thus: Verily. The Atman of the being is the guide, called immortal, thinking, understanding, moving, spewing, enjoying, acting, speaking, tasting, smelling, seeing, hearing, touching; [it is] the lord, penetrating the body. – For it is said thus: Further, where [there is] discrimination, dual in nature, there it hears, sees, smells, tastes and touches; [there] Atman knows everything. – Where [is] recognition, non-dual in nature, free from result, cause, action, wordless, incomparable, indescribable – what is [it]? – It is inexpressible.

8. For verily, this Atman is the lord, the benefactor, the existent, Rudra, Prajapati, the universal creator, Hiranyagarbha, the truth, the life, the "swan", the ruler, the indestructible, Vishnu, Narayana, the ray, Savitar, the creator, the omnipotent, the universal king, Indra, the moon. He is [the one] who bears heat, enveloped in the thousand-eyed golden egg, as fire is by fire. Verily, one should strive to know him, one should seek him. Having provided security to all beings, having gone into the forest, having removed from his body all objects of perception, let [a person] comprehend it.

Receiving all forms, golden, knowing all created things, the supreme refuge, the only light, bearing warmth,
Endowed with a thousand rays, abiding in a hundred [places], the breath of beings – this sun rises.

9. Verily, therefore, he who knows that this is the Atman of both [breath and sun], reflects only on the Atman, makes a sacrifice only to the Atman. [Such] reflection with concentrated mind is praised by those who know. Let him purify the impurity of the mind with this [exclamation]: "Touched by the remnants of food ...". He recites the sacred text: "[Whether it be] the remains of food, touched by the remains of food, given by a wicked person, or [impure] from a stillborn child, may the purifying power of vasu, Agni and the rays of Savitar purify my food and other evil done." First he covers [this breath] with water: "To the breath [in the lungs] – a blessing! To the breath going down – a blessing! To the breath spread throughout the body – a blessing. To the general breath – a blessing! To the breath going up – a blessing!" – thus with five [cries] he makes the offering. Then, holding his voice, he eats the remainder. Then after this he again covers [the breath] with water. Having purified his mouth [with water], having made the sacrifice to the Atman, let him meditate on the Atman with the two [exclamations]: "Breath and fire..." and "You are everything...": "Breath and fire are the supreme Atman, [which] verily has penetrated the five winds [in the body], let him, satisfied, the all-eating, satisfy everyone." – "You are everything, you are Vaisvanara, everything born is held by you. Let all offerings enter into you. Where you are, universal immortality, there are beings." He who eats, [observing] this rule, no longer becomes food.

10. Then one should know something else. The further manifestation of this sacrifice to the Atman is food and the eater. [Here is] the explanation of this: the thinking purusha is in pradhana, he is the eater, [for] he eats the food created by prakriti. Verily, this Bhutatman is his food, pradhana is his active [principle]. Therefore, consisting of three properties, is subject to eating, the purusha located within is the eater. And here is the clear evidence: for animals arise from seed, and seed is subject to eating. Thus it is explained that by nature pradhana is subject to eating. Therefore purusha is the eater, prakriti is the eaten; being in it, he eats. The food created by prakriti, due to development in the discrimination of the three qualities, is the "subtle" body, beginning with the intellect and ending with the discrimination [of the gross elements]. Thus is explained the fourteenfold path. This world, which is food, is called pleasure, displeasure and blindness. For the sweetness of the seed is not comprehended until there is progeny. And thus in its three states exists the nature of food – in childhood, youth and old age. Due to development it becomes food. Thus the perception of pradhana, moving towards manifestation, is accomplished. There arise sweets – the faculty of comprehension and the rest – decision, idea, conceit. Then arise sweets – the objects of the five senses. Thus [arise] all the actions of the senses and the actions of the breaths, thus – manifested food and unmanifested food. The one who partakes of it is devoid of qualities; because he partakes, his thinking faculty is manifested. Verily, as among the gods fire is the eater of food, and soma is the food, so he who knows this eats food with the help of fire. This Bhutatman is called soma; he whose mouth is the unmanifest is called fire, for it is said: Indeed, purusha, whose mouth is the unmanifest, tastes the three qualities. – He who knows this is a hermit, a yogi, and a sacrificer to himself. And as no one touches a passionate woman who has entered an empty house, so [he] who does not touch the objects of perception that have entered [him] is a hermit, a yogi, a sacrificer to himself.

11. Verily, food is the highest form of the Atman, for this breath consists of food. And if [a person] does not eat, he becomes ignorant, unhearing, untouching, unseeing, unspeaking, unsmelling, untasting and emits [his vital] breaths, for it is said thus: Verily, if [a person] eats, then, being endowed with breath in abundance, it becomes wise, becomes hearing, becomes touching, becomes speaking, becomes tasting, becomes smelling, becomes seeing. – For it is said thus:

Verily, from food creatures arise –
Those who dwell on the earth –
Then by food they live,
And into it they enter in the end. –

12. And it is also said in another place: Verily, all these beings wander day after day, striving to obtain food. The sun takes the food with its rays – therefore it warms. The vital forces sprinkled with food digest it. Verily, fire is kindled by food. With the desire for food this [world] was created by Brahman. Therefore, one should worship food as Atman. – For it is said thus:

From food beings are born,
Born, they grow by food;
It nourishes and [itself] is nourished by beings
And therefore it is called food. –

13. And it is also said in another place: Verily, this food is the form of the blessed Vishnu, called the Almighty. Verily, breath is the essence of food, intelligence is of breath, discrimination is of intelligence, bliss is of discrimination. He who knows this becomes endowed with food, breath, intelligence, discrimination and bliss. And verily, as much food as the beings eat here [on earth], so much food does he who knows this eat while in [them].

Food reflects old age,
Food is considered propitiatory,
Food is the breath of animals,
Food is the oldest, food is considered a healing agent. –

14. And it is also said in another place: Verily, food is the source of all this [world], and time is [the source] of food, the sun is the source of time. Its [time's] image is a year, composed of moments and other [measures] of time and consisting of twelve [months]. Half of it belongs to Agni, half to Varuna. The path [of the sun] from [the constellation] Magha to half [of the constellation] Shravishtha belongs to Agni, the path from [the constellation] Sarpa to half [of the constellation] Shravishtha belongs to Soma. There each [month] of the [year] itself consists of nine quarters [of the constellations], according to the movement [of the sun]. Due to the subtlety [of time] this [serves as] a measure, for by means of this [movement of the sun] time is measured. Without a measure there is no comprehension of that which is subject to change. But even that which is subject to measurement can, through [the distinction of its] separate parts, become a measure in order [to promote] comprehension of itself. – For it is said thus: Verily, as many as there are parts of time, in so many [parts] does that [sun] move; whoever venerates time as Brahman, time passes very far from him. – For it is said thus:

From time beings flow,
And from time they attain growth,
And in time they disappear.
Time – embodied and non-embodied. –

15. Verily, there are two forms of Brahman – time and no-time. Further, that which is before the sun is no-time, devoid of parts. Further, that which [begins] from the sun is time, consisting of parts. Verily, the year is the form of the consisting of parts. Verily, from the year these beings are born. Verily, with the year those born increase; in the year they disappear. Verily, therefore, the year is Prajapati, time, food, the nest of Brahman, Atman. For it is said thus:

Time makes all beings ripen in the great Atman;
Whoever knows in what time ripens, he is a knower of the Veda. –

16. This embodied time is the great ocean of creations. In it is that called Savitar, from whom the moon, the stars, the planets, the year, and the rest are born. Then from them is this whole [world], and verily all that is seen here in this world, good and bad, is from them. Therefore Brahman is the Atman of the sun. The sun, called time, should be worshipped. "The sun is Brahman," [say] some. For it is said thus:

The priest, the partaker [of the sacrifice of the god], the libation, the sacred text, the sacrifice, Vishnu, Prajapati, –
All this is a certain lord, a witness, who shines in that disk. –

17. Verily, in the beginning it was Brahman, one, infinite, infinite to the east, infinite to the south, infinite to the west, infinite to the north, infinite above and below and on all sides. For to it there is no east and no other direction – across, or below, or above. Inconceivable is this supreme Atman – boundless, unborn, unimaginable, inconceivable, this Atman of space. When everything perishes, it alone is awake. Verily, from this space it awakens this portion of thinking. Through it it thinks [all] this, in it it disappears. It is its shining form which warms the sun in it, the wonderful light in the smokeless fire, or [that] which, being in the stomach, digests food. For it is said thus: And that which is in the fire, and that which is in the heart, and that which is in the sun – this is one. – He who knows this, goes to union with the one.

18. This is the rule for achieving this [unity]: restraint of breath, cessation of the activity of the senses, reflection, concentration, contemplative investigation and complete fusion – this is called the six-fold yoga. When, seeing through it, the enlightened one sees the golden-colored creator, the lord, purusha, the source of Brahman, then, freed from good and evil, he unites everything in the highest indestructible [beginning]. For it is said thus:

As beasts and birds do not seek refuge at the flaming mountain,
So sins do not seek refuge with the knower of Brahman. –

19. And it is also said in another place: Verily, when the enlightened one has withdrawn the mind from external [objects] and [his] breath has enclosed the objects of perception, let him abide devoid of ideas. Since the living being called breath has arisen here from non-breath, verily, let the breath therefore enclose [itself] – breath – in what is called turya. – For it is said thus:

[In] non-thought, [in] that which is in the middle of thought, the unthinkable, the hidden, the highest –
There let him enclose thought. And this is the subtle essence, devoid of refuge. –

20. And it is also said in another place: There is still a higher concentration for him. Pressing the tip of the tongue against the palate, restraining speech, mind and breath, he sees Brahman by contemplative investigation. And when, with the disappearance of the mind, he sees the Atman by himself, smaller than the small, shining, then, having seen the Atman by himself, he becomes deprived of his own being. Deprived of his own being, he is thought of as immeasurable, deprived of a source. This is the sign of liberation, the supreme mystery. – For it is said thus:

By calmness of thought he destroys good and bad deeds;
Calmed, abiding in the Atman, he tastes imperishable joy. –

21. And it is also said in another place: The artery going upward, called sushumna, which leads the breath, divides in the palate. Through it, united with the breath by the syllable Aum and the mind, let him rise upward. Returning the tip [of the tongue] to the palate, restraining the senses, [he] the great one, looks at the greatness. Then he is deprived of his own being. Deprived of his own being, he is not involved in happiness and unhappiness, he reaches solitude. – For it is said thus:

And so, having first established [there] the restrained breath, then
Having reached the limit, let him then unite with the limitless in the crown of the head. –

22. And it is also said in another place: Verily, one should reflect on the two Brahmans – sound and non-sound. Only by sound is non-sound revealed. And there is the sound Aum. Rising upward with its help, [man] reaches the end in non-sound. – And they say: “This is the path, this is immortality, this is union, and also – tranquility. – And just as a spider, having risen upward with the help of a thread, gains [free] space, so, verily, that meditator, having risen upward with the help of this [sound] Aum, gains independence. Others who talk about sound believe differently – having stopped up their ear with their thumb, they hear the sound in the space inside the heart. And there are seven similar to it: [the sounds] of a river, a bell, a bronze vessel, a wheel, the croaking of a frog, rain and one speaking in a sheltered place. Having overcome [their] separate signs, [these sounds] disappear in the highest, non-sound, in the unmanifest Brahman, They are devoid of separate properties and separate differences, like different juices that have become honey. For it is said thus:

You should know about the two Brahmans: the sound-Brahman and [that] which is higher.
Having realized the sound-Brahman, [man] attains the highest Brahman. –

23. And it is also said in another place: This sound is the syllable Aum. Its summit is that which is calm, soundless, fearless, sorrowless, blissful, satisfied, steadfast, motionless, immortal, unshakable, firm, is called Vishnu. Let him worship them both for the sake of [attaining] that which is highest of all. – For it is said thus:

That god who is both above and below, called by the name Aum.
Soundless, devoid of being, is located in the crown of the head. Let [man] then concentrate [on him]. –

24. And it is also said in another place: The body is a bow, Aum is an arrow, the mind is its point, darkness is the target. Having penetrated the darkness, [man] goes to what is not embraced by darkness. Further, having penetrated the embraced, he sees Brahman, which shines like a flaming wheel, endowed with the color of the sun, full of power, [is] beyond darkness; that the sun shines in it, and also in the moon, fire, lightning. And verily, seeing it, he goes to immortality. – For it is said thus:

Thinking is directed inwardly to the supreme being and [also – to external] objects,
Thus, non-discriminating recognition becomes discriminating.
When the mind is dissolved, then happiness, whose witness is the Atman,
And there is Brahman, immortal, shining. This is the [highest] path, the [highest] world. –

25. And it is also said in another place: He whose senses are hidden, as in sleep, and whose thoughts are completely purified, sees, as if in a dream, [being] in the cave of the senses and not subject [to them], called pranava, the guide, the image of light, not knowing sleep, devoid of old age, death and sorrow, and he himself becomes called pranava, the guide, the image of light, not knowing sleep, devoid of old age, death and sorrow. – For it is said thus:

Since he thus unites the breath, the sound Aum and all diversity.
Or else [since it] is united, then [it] is called "union."
Unity of breath, mind and also – feelings,
Leaving all existence is called "union." –

26. And also it is said in another place: Verily, as a fisherman with the help of a net draws out the inhabitants of the water, and sacrifices them on the fire of [his] stomach, so, verily, [man] with the help of this [sound] Aum draws out these breaths and sacrifices them on the immaculate fire. Thus he is like a heated vessel. And as oil in a heated vessel is kindled by contact with [burning] grass or wood, so verily this, called non-breath, is kindled by contact with breath. Now that which is kindled is the form of Brahman, and it is the supreme abode of Vishnu, and it is the nature of Rudra, [belonging to] Rudra. Divided into an immeasurable number of parts, it fills these worlds. – For it is said thus:

Verily, as from fire [arise] sparks and from the sun – rays, so also from it,
Verily, in due order come forth here again [and again] breath and the rest. –

27. And also it is said in another place: Verily, this is the heat of Brahman – the supreme, immortal, incorporeal; the heat of the body is oil for it. And, being manifest, it is, in truth, hidden in the space [of the heart]. Thus, by means of concentration, one disperses the space of the heart, which becomes, as it were, its light. And it quickly acquires its nature, just as a piece of iron hidden in the earth quickly acquires the nature of the earth. And just as fire or a blacksmith does not pay attention to a piece of iron that has become clay, so the thought disappears along with its basis. – For it is said thus:

The treasury of space in the heart is bliss, the supreme refuge.
This is our "I" and "union", this is also the heat of fire and the sun. –

28. And it is also said in another place: Having overcome the elements of the senses and the objects [of perception]; having taken the bow whose string is wandering and whose curve is steadfastness; having struck with an arrow devoid of conceit the chief [guardian] of the gates of Brahman – he whose crown is blindness, whose earrings are greed and envy, whose staff is laziness, sleep and impurity, whose warden is conceit, whose string [of the bow] is anger, whose curve is greed; [the one who], having taken the bow, kills beings with the arrow of desire – having killed him, having crossed in the boat of the sound Aum through the space of the heart, slowly, as a person digging a hole penetrates into a pit in search of minerals, so let him penetrate into the hall of Brahman. Then, [guided] by the instruction of the teacher, let him move into the treasury of Brahman from the four nets. Then, pure, bright, devoid of existence, tranquil, devoid of breath, incorporeal, infinite, imperishable, steadfast, eternal, unborn, independent, he abides in his greatness. Further, seeing [the Atman] abide in his greatness, he looks upon the wheel of life as a revolving wheel of a chariot. – For it is said thus:

If one endowed with a body for six months surrenders [to union], always liberated [from the external world],
Then the infinite, supreme, secret "union" is accomplished.
But one endowed with a body, who is afflicted with passionate and dark [principles], all ablaze [with them],
Attached to son, wife, family, – will never [attain this destiny]."

29. Having spoken thus [to Brihadratha], Shakayanya, concentrated in thought, bowed to him [and said:] "With the help of this knowledge of Brahman, O king, the children of Prajapati entered the path of Brahman. By practicing yoga [a person] attains contentment, patience before the pairs [of opposites], tranquility. Let him not teach this most secret [knowledge] to one who is neither a son nor a disciple and who is restless. Let him impart it to one who is devoted to none other [than the teacher] and who is endowed with all virtues.

30. Om! Let him dwell in a pure place, pure, steadfast in the truth, studying the real, reasoning about the real, reflecting on the real, making offerings to the real. Thus [abiding] in the real Brahman, striving for the truth, he becomes different: the bonds of the fruits [of the actions performed] by him are broken, he is free from hopes, knows no fear of others, as of himself, is devoid of desires; having attained indestructible, immeasurable happiness, he abides [in it]. Verily, freedom from desires is like the highest prize of the highest treasure. For he who is endowed with all desires and bears the marks of decision, imagination, and conceit is bound, but his opposite is free. And some say that the body becomes bound. When, by virtue of a natural difference, it is endowed with the quality of decision; but when the vice of decision is removed, then comes liberation. For [man] sees with the mind, hears with the mind; love, imagination, doubt, faith, unbelief, firmness, unsteadiness, shame, reflection, fear—all this is the mind. Dragged by the currents of the qualities, defiled by the self, unstable, wavering, disturbed, greedy and excited, he falls into conceit. “I am He,” “This is mine,” thinking thus, he binds himself as a bird does in a net. Thus the man who bears the marks of decision, imagination, and conceit is bound; his opposite is free. Let him therefore be free from decision, free from imagination, free from conceit; this is the sign of liberation, this is the path of Brahman here [in the world], this is the gate opened here; thanks to them he goes beyond this darkness, for all desires are contained there. This is what they say:

When the five [sources] of knowledge become quiet along with the mind
And the faculty of comprehension does not act, this is called the highest path."

When Shakayanya, concentrated in thought, spoke thus, Marut bowed to him, paid him due respect and, having reached [his] goal, followed the northern path [of the sun], for there is no side path there. This is the path of Brahman here [in the world]. Having penetrated through the solar gate, he ascended upward. This is what they say:

"Endless are the rays of that which, like a lamp, abides in the heart, –
White, black, brown, blue, reddish-brown, pale red.
One of them, which penetrates the solar disk, leads upward;
Having risen with its help to the world of Brahman, they go the highest path.
Another hundred of its rays also lead upwards –
With its help they reach the abodes [where] the hosts of gods dwell.
By the same multifarious rays of its with a pale radiance that lead downwards,
Here [beings] wander against their will, tasting [the fruits of their] deeds.
Therefore that blessed sun is the cause of creation, heaven and liberation." –

31. "What, then, is the nature of these senses which move [towards objects]? Who sends them here? Who restrains them?" – thus they say and answer: "They are of the nature of the Atman, for the Atman sends and restrains them. Verily, they are called alluring objects and the sun's rays, it devours them with five rays." – "What is the Atman?" – "He who is pure, bright, devoid of existence, calm and endowed with other signs, is cognized by his own signs." – Some [say]: "A sign for him who is devoid of a sign is what heat and what is permeated [with heat] are for fire, or the sweetest taste is for water"; some: "It is speech, ear, eye, mind, breath"; some: "It is the faculty of comprehension, fortitude, memory, knowledge." And verily, these are [signs] of it, as sprouts are [signs] of seed and smoke, light, sparks are [signs] of fire. This is what they say.

"Verily, as sparks arise from fire and rays from the sun, so also from it.
Verily, in due order come forth here again [and again] breath and the rest"

32. Verily, from it in this Atman come forth all life forces, all worlds, all Vedas, all gods and all beings. Its secret meaning is the real of the real. Just as from a fire into which raw fuel is placed, smoke comes out one after another, verily, with the breath of this great being [came] the Rigveda, Yajurveda, Samaveda, Atharvangirasas, Itihasa, Puranas, sciences, Upanishads, shlokas, Sutras, Anuvya Khyana. All these are his beings.

33. Verily, this fire, consisting of five components, is the year. Its components are spring, summer, the rainy season, autumn, winter. It has a head, wings, a back, a tail. This fire is the first sacrificial fire of Prajapati, the knower of the purusha. Having lifted the sacrificer with his hands into the air, he handed him over to the wind. Verily, the wind is breath, fire is breath. Its components are the breath [in the lungs], the breath diffused throughout the body, the breath going down, the general breath, the breath going up. It has a head, wings, a back, a tail. This fire, this air, is the second sacrificial fire of Prajapati, the knower of the purusha. Having lifted the sacrificer with his hands into the sky, he handed him over to Indra. Verily, Indra is the sun, this fire. Its components are rich, yajus, saman, atharvangirasas, itihasa, puranas. It has a head, wings, a back, a tail. This fire, this sky, is the third sacrificial fire of Prajapati, the knower of the purusha. With his hands he makes the sacrificer's offering to the knower of the Atman. Having picked it up, the knower of the Atman has handed it over to Brahman. There he becomes blissful and joyful.

34. The earth is [the fire] garhapatya, the air is dakshinagni, the sky is ahavaniya. They are Pavamana, Pavaka, Suci. By this [offering on them] the sacrifice is manifested. For the fire in the stomach is composed of Pavamana, Pavaka, Suci. Therefore one should make offerings on this fire, arrange it, praise it, and meditate on it. Having taken the offering, the sacrificer strives [thus] to meditate on the deity

The golden-colored bird, dwelling in the heart and in the sun, –
The dive, the swan, great in brilliance – We worship Him in this fire.

And thus he reveals the meaning of the sacred words: "This is the desired radiance of Savitar..." – this should be meditated on by one who, concentrated in comprehension, thinks here. He achieves calmness of mind and places [the mind] in the Atman. There are also verses about this:

As fire, deprived of fuel, calms down in its source,
So with the destruction of activity, thought also calms down in its source.
[Even] in the mind, striving for truth, calmed down in its source,
But blinded by the objects of perception, false [concepts] arise due to past deeds.
For thought is the cycle of being, let [a person] diligently purify it.
As his thought is, so he becomes – this is the eternal mystery.
For with calmed thought he destroys [the fruits] of good and bad deeds;
Having calmed himself, abiding in the Atman, he attains imperishable happiness.
When a person's thought is devoted to Brahman,
As to the objects of this world, who will not then be freed from bondage?
For the mind, as they say, is of two kinds – pure and impure
The impure comes into contact with desire, the pure avoids desires
Having purified the mind from sloth and absent-mindedness, having made it unshakable,
He is freed from the mind and goes to the highest destiny.
Until then, one should curb the mind in [one's] heart until it comes to destruction
This is knowledge and liberation, [all] the rest are bonds spread [in the world].
The happiness that thoughts attain, immersed in the Atman and purified by concentration from defilement,
Cannot be described in words – it is comprehensible only by its inner beginning.
As one cannot distinguish water in water, fire in fire, space in space,
So one whose mind has entered [of the Atman], attains liberation.
Verily, the mind is the cause of bondage and liberation of people:
Attached to objects of perception, [it leads] to bondage, liberation from objects of perception is called liberation.

Therefore, whoever does not perform agnihotra, does not light a fire, does not know, does not reflect, is closed [the path] to the remembrance of space – the destiny of Brahman. Therefore one should make an offering on fire, light a fire, worship it, reflect on it.

35. Adoration to the fire, which is in the earth, remembering the world – give peace to this sacrificer! Adoration to the wind, which is in the air, remembering the world – give peace to this sacrificer! Homage to the sun, who is in the sky, who remembers the world, give peace to this sacrificer! Homage to Brahman, who is in everything, who remembers everything, give everything to this sacrificer!

The face of the real is covered with a golden disk.
You, Pushan, reveal it to the worshipper of the real, Vishnu.

I am that purusha in the sun. Verily, this is the worshipper of reality, the solar nature of the sun; this is the pure purusha, sexless. This is only a portion of the light that has entered space; this is as in the middle of the sun, in the eye and in the fire; this is Brahman, this immortality, this radiance, this is the worshipper of reality. This is only a portion of the light that has entered space; this is immortality in the middle of the sun; verily, the moon and the vital forces are its sprouts; this is Brahman, this immortality, this radiance, this is the worshipper of reality. This is only a portion of the light that has entered space; this is yajus that shines in the middle of the sun; Aum, waters, light, essence, immortality, Brahman, bhus, bhuvas, svar. Aum!

With eight feet, a shining "swan", with three threads, subtle, imperishable,
Blind to good and evil, blazing with heat – he who sees [it] sees all.

This is only a part of the light that has entered space; this is what, having risen in the middle of the sun, becomes two rays; this is the knower, the reverent of reality; this is yajus, this austerity, this is fire, this is wind, this is breath, this is water, this is the moon, this is clear, this is immortality, this is the abode of Brahman, this is the ocean of light – in it the sacrificers dissolve like salt. Verily, this is oneness with Brahman, for all desires are contained therein. About this they say: "Like a lamp shaken by a gentle wind, he burns who enters the midst of the gods." Verily, he who knows this is the knower, he is the knower of the difference; he attains unity and is penetrated by it. Those who constantly rise like drops, like lightning from fiery clouds in the highest heavens, [they] by the power of their abiding in light and glory are verily like crests of flame.

36. Verily, there are two forms of the light of Brahman: one is calm and one is abundant. And the calm has space as its support, the abundant has food. Therefore one should make offerings on the altar with sacred words, herbs, butter, meat [of sacrificial animals], cakes, boiled rice and the like, [as well as] the remaining food and drink, [placing them in] the mouth with the thought that the mouth is [the fire] of ahavaniya, [and do this] for the sake of increasing the heat and achieving the world of purity and immortality. It is said of this: "Let him who aspires to the heavenly [world] perform agnihotra. By agnishtoma he attains the kingdom of Yama, uktha the kingdom of Soma, by the sacrifice of sixteen the kingdom of the sun, atiratra independence, by the sacrifice of a thousand years the [kingdom] of Prajapati."

As a lamp exists by the union of the wick, the vessel and the oil,
So the Atman and Shuchi exist by the union of the inner [essence] and the egg [of Brahman].

37. Therefore one should worship this immeasurable heat with this [sound] Aum. It is pronounced three times: in the fire, in the sun and in the breath. It is the artery through which the abundance of food is offered on the fire and goes to the sun. The juice that flows from it rains down on the udgitha. From it [arise] the vital forces, from the vital forces – progeny. About this they say: "The libation that is suspended on the fire goes to the sun; the sun pours it down as rain with its rays, from it arises food, from food – beings." For they say thus:

"The libation, properly offered on the fire, goes up to the sun.
From the sun is born rain, from rain – food, from it – progeny."

38. He who performs agnihotra breaks the net of greed; then, cutting through blindness, not indulging in anger, reflecting on desire, he passes through the treasury of Brahman from the four nets, then – to the highest space. Here, having passed through the spheres of the sun, moon, fire and the true, pure, he sees the one abiding in the true, motionless, immortal, indestructible, steadfast, called Vishnu, the supreme universal refuge, endowed with love for the true and omniscience, independent, thinking, abiding in his greatness. Of this they say:

"In the middle of the sun is the moon, in the middle of the moon is fire,
In the middle of heat is the true, in the middle of the true is the indestructible."

Reflecting on him whose body is only the size of a thumb, which is smaller than the small one, he goes to the highest state. All desires are contained there. Of this they say: "With a body the size of a thumb, twice and thrice the flame of a lamp, that glorified Brahman, the great god, has entered the worlds." Aum, worship to Brahman, worship!

PART SEVEN

1. Agni, the Gayatra (metre), the Trivrit (hymn), the Rathantara (song), the spring, the upward breath (prana), the Nakshatras, the Vasus (deities) – these rise in the East; they warm, they rain, they praise (the sun), they enter again into him (the sun), they look out from him (the sun). He (the sun) is inconceivable, without form, deep, covered, blameless, solid, unfathomable, without qualities, pure, brilliant, enjoying the play of the three qualities, awful, not caused, a master-magician, the omniscient, the mighty, immeasurable, without beginning or end, blissful, unborn, wise, indescribable, the creator of all things, the self of all things, the enjoyer of all things, the ruler of all things, the centre of the centre of all things.

2. Indra, trishtubh, panchadasa, brihad, summer, breath spread throughout the body, the moon, rudras rise in the south, warm, pour down as rain, praise, again penetrate inside [the sun] and look out from it. [It] is without beginning and end, immeasurable, boundless, unmoved by anyone, independent, without attributes, unsightly, immeasurably powerful, the creator, the maker of light.

3. The Maruts, Jagati, Saptadasha, Vairupa, the rainy season, the breath going down, Shukra, Adityas rise in the west, warm, pour down as rain, praise, again penetrate inside [the sun] and look out from it. [It] is calm, soundless, fearless, carefree, blissful, satisfied, firm, motionless, immortal, indestructible, steadfast, is called Vishnu, the universal supreme refuge

4. Vishvedevas, anustubh, ekavinsha, vairaja, autumn, the common breath, Varuna, sadhyas rise in the north, warm, rain, praise, again penetrate [the sun] and look out from it. [It] is pure from within, bright, devoid of existence, calm, devoid of breath, incorporeal, infinite.

5. Mitra and Varuna, pankti, trinava and trayastrinsha, sakvara and raivata, winter and the dewy season, the breath going upward, angiras, the moon rise above, warm, rain, praise, again penetrate [the sun] and look out from it. [It] is called pranava, the engine, [its] form is light, free from sleep, devoid of old age, death, sorrow.

6. Shani, Rahu, Ketu, snakes, rakshasas, yakshas, people, birds, deer, elephants and other [creatures] rise below, warm, pour down as rain, praise, again penetrate inside [the sun] and look out from it – [that], the knower, who supports [all that exists], abides in everything, indestructible, pure, bright, shining, patient, calm.

7. Verily, this is the Atman in the heart, very small, like a blazing fire, endowed with all forms; all this is its food. On it are woven these beings. He is the Atman, free from evil, free from old age, free from death, free from sorrow, free from doubt, free from bondage; whose will is truth, whose desire is truth; he is the supreme lord, he is the ruler of beings, he is the preserver of beings, he is the bridge, the boundary. Verily, this Atman is the lord, the benefactor, the existent, Rudra, Prajapati, the universal creator, Hiranyagarbha, truth, life, the "swan", the ruler, the indestructible, Vishnu, Narayana. He [abides] in this fire, and in this heart, and in that sun; he is one. Glory to you, endowed with all forms, abiding in the true space!

8. Now, O king, about the obstacles [to] knowledge. Verily, this is the source of the net of blindness – when those worthy of the heavenly world [associate] with those unworthy of the heavenly world. And although it is said [to them] that before them is a fig tree, they cling to low bushes. Then there are others – always cheerful, always wandering, always begging for alms, always living by crafts. Then there are others – beggars in the city, performing sacrifices for the unworthy, disciples of the Shudras and Shudras versed in science. Then there are others – deceivers, hair-braiders, dancers, mercenaries, vagabonds, actors expelled from the royal service, and the like. Then there are others who, out of self-interest, say: "We can propitiate yakshas, rakshasas, spirits, ghosts, monsters, snakes, demons and other beings." Then there are others who, under false pretence, wear red clothes, ear ornaments, skulls. Then there are others who seek to entangle the devotees of the Vedas with the deceptive illusions of false reasoning and examples. With them [all] one should not associate. Indeed, it is obvious that these beings are thieves, unworthy of heaven. For they say thus:

"Because of deceptive speeches denying the Atman, because of false examples and arguments
The world wanders, not understanding the difference between the Vedas and knowledge"

9. Verily, Brihaspati, having become Shukra, created this ignorance for the sake of Indra's safety and the destruction of the asuras. Because of it, the auspicious is called inauspicious and the inauspicious is called auspicious. [The erring] say: "One should reflect on the law which destroys [the teaching of] the Vedas and other sciences." Therefore, one should not reflect on this – it is like a barren woman who gives only [transient] pleasure. One should not strive for it as [the lot] of one who has strayed from the proper path. For they say thus:

"Far apart are those known as ignorance and knowledge.
I see that you are striving for knowledge, Nachiketas, – numerous desires have not suppressed you.
He who knows both together – both knowledge and ignorance,
Having crossed death with the help of ignorance, attains immortality with the help of knowledge.
Immersed in ignorance, [but] considering themselves intelligent and learned.
Wandering, wandering fools, like blind men led by a blind man."

10. Verily, the gods and asuras, striving [to understand] the Atman, came to Brahman. Having bowed to him, they said: "Venerable sir! We are striving [to understand] the Atman – tell us about it." Then, having reflected well, he thought that, verily, these asuras [are striving] for another Atman; and then they were told otherwise. And so these blinded ones live [full] of attachments, ruining the paths to salvation, praising the false, taking the false for the true, as in a mirage. So, what is proclaimed in the Vedas, that is the truth; what is said in the Vedas, by that do the knowers live. Let the Brahman therefore not reflect on what is not the Vedas. Let this be [his] goal!

11. Verily, the essence of the space within [the heart] is the supreme heat. This is said thrice – in fire, in the sun, in the breath. Verily, the essence of the space within the heart is the syllable Aum. By it this [heat] arises, rises, goes forth with the breath, verily, it is the eternal support of the contemplation of Brahman. Here in the breath it manifests and spreads heat, abiding [in the heart]. In the breath it is like [the ascent of] smoke, which, rising through the branches, follows from tree to tree; it is like the spreading of salt in water, like the heat of oil, like the spreading [of the thought] of the contemplative. About this they say: "Why is it called lightning? Because, barely being pronounced, it illuminates the whole body." Therefore one should venerate the immeasurable heat with this [sound] Aum.

That purusha of the eye, which abides in the right eye –
This is Indra; his spouse resides in the left eye.
The place of their union is the opening inside the heart,
The light of both of them is a red lump, [located] here.
From the heart leads an artery established in this eye, this path of theirs is two; one, it bifurcates.
The mind excites the fire of the body, it sets the breath in motion,
The breath, moving in the chest, produces a weak sound.
Having arisen in the heart thanks to the union with the fire-whirl, less than a small one, it doubles in the throat
And – know! – settles on the tip of the tongue; he who comes forth [from the mouth] is called the alphabet.
He who sees [this] does not see death, nor disease, nor suffering;
He who sees [this] sees everything, he everywhere attains everything.
Endowed with an eye, moving in sleep, [soundly] asleep and beyond sleep –
These are his four different states; the fourth is the highest of them.
With one foot Brahman moves in the [first] three and with three feet moves in the last.
Tasting the true and the false,
the great Atman acquires a dual nature,
the great Atman acquires a dual nature.