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meditation

CHANDOGYA UPANISHAD


PART I


CHAPTER I


MEDITATION ON AUM…

 

1. The syllable Om, called the Udgitha, should be
meditated upon; for people sing the Udgitha, beginning with Om.

Now follows the detailed explanation of the syllable:

2. The essence of all these beings is the earth; the
essence of the earth is water; the essence of water is plants; the essence
of plants is a person; essence of a person is speech; the essence of
speech is the Rig-Veda; essence of the Rig-Veda is the Sama-Veda; the
essence of the Sama-Veda is the Udgitha which is Om.

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

4. What, then, is the Rik? What is the Saman? What is the
Udgitha? This is to be considered.

5. Speech, indeed, is the Rik; the vital breath (prana)
is the Saman; the syllable Om is the Udgitha. Speech and the prana, or the
Rik and the Saman, form a couple.

6. And that couple become united in the syllable Om. When
a pair come together they fulfil each other’s desire.

7. He who knows this as stated above and meditates on the
syllable Om, the Udgitha, becomes, indeed, a fulfiller of desires.

8. This syllable Om is used to give assent, for wherever
one assents to something, one says Om (yes). Now, what is assent is
gratification. He who knows this and meditates on the syllable Om, the
Udgitha, becomes, indeed, a gratifier of desires.

9. By means of this syllable the threefold knowledge
proceeds. When adhvaryu priest gives an order in a sacrifice, he says Om.
When the hotri priest recites the hymn, he says Om. When the udgatri
priest sings the Saman, he says Om. All this is done for the glory of the
Imperishable Atman by the greatness of that syllable and by its essence.

10. It may be contended that he who knows this true
meaning of the syllable Om and he who does not, perform the same sacrifice
and therefore must reap the same fruit. But this is not so. The results of
knowledge and ignorance are different. Work that is done with knowledge,
faith and the Upanishad (i.e. meditation on the deities) produces more
powerful fruit.

This is, verily, the detailed explanation of the syllable
Om.

Chapter
II – Meditation on Om as the Prana

1. When the gods and the demons, both offspring of
Prajapati, fought with each other, the gods took hold of the Udgitha,
thinking that with this they would vanquish the demons.

2. They (i.e. the gods) meditated on the Udgitha (Om) as
the prana which functions through the nose. But the demons pierced it
(i.e. the prana) with evil. Therefore with it (i.e. the breath) one smells
both what is pleasant-smelling and what is foul-smelling. For the breath
is pierced by evil.

3. Then they meditated on the Udgitha as speech. But the
demons pierced it with evil. Therefore one speaks both truth and
falsehood. For speech is pierced by evil.

4. Then they meditated on the Udgitha as the eye. But the
demons pierced it with evil. Therefore one sees both what is sightly and
what is unsightly. For the eye is pierced by evil.

5. Then they meditated on the Udgitha as the ear. But the
demons pierced it with evil. Therefore one hears both what is worth
hearing and what is not worth hearing. For the ear is pierced by evil.

6. Then they meditated on the Udgitha as the mind. But
the demons pierced it with evil. Therefore one thinks both proper and
improper thoughts. For the mind is pierced by evil.

7. Then they meditated on the Udgitha as the principal (mukhya)
prana. But as a clod of earth hitting a stone is scattered, even so the
demons were destroyed when they hit it.

8. As a clod of earth is scattered when hitting a stone,
thus will he be scattered who wishes evil to one who knows this or who
injures him; for he is a solid stone.

9. With this (i.e. the principal vital breath) one does
not discern what pleasant-smelling and what is foul-smelling; for it is
unsmitten by evil. Whatever a person eats or drinks with it (the principal
vital breath) supports the other pranas. That is why they depart when, at
the time death, it no longer supports them by eating and drinking. It
opens the mouth at the time of death as if the dying man wished to eat.

10-13. Angira meditated on the Udgitha as the principal
prana. people call it (i.e. the prana) Angiras, because it is the essence
(rasa) of the limbs (anga).

Brihaspati meditated on the Udgitha as the principal
prana. People call it (the prana) Brihaspati, because speech is great (brihat)
and it is the lord (pati) of speech.

Ayasya meditated on the Udgitha as the principal prana.
People call it (the prana) as Ayasya; because it comes (ayate) from the
mouth (asya).

Vaka, the son of Dalbhya, knew it (the prana); he became
the udgatri priest of the sacrificers dwelling in the Naimisha forest. By
singing the Udgitha he fulfilled all their desires.

14. He who knows this as described above and meditates
upon the imperishable Udgitha (Om) obtains all his desires by singing the
Udgitha.

So much for the Udgitha as meditates on with reference to
the body.

Chapter
III – Meditation on the Udgitha as the Sun and the Vyana

1. Now is described the meditation on the Udgitha with
reference to the gods:

One should meditate on the Udgitha as the sun who gives
warmth. When he (the sun) rises he sings the Udgitha for the benefit of
all creatures. When he rises he destroys darkness and fear. He who knows
this becomes the destroyer of darkness and fear.

2. This prana and that sun are the same. This is warm and
that is warm. This they call svara (what goes out) and that, pratyasvara
(what returns). Therefore one should meditate on the Udgitha as this and
that.

3. One should meditate on the Udgitha as the vyana. That
which one breathes out is the prana and that which one breathes in is the
apana. That which is the junction of the prana and the apana is the Vyana.
This vyana is speech. Therefore when one utters speech one stops the prana
and the apana.

4. That which is speech is the Rik. Therefore when a man
utters a Rik he neither breathes out nor breathes in. That which is the
Rik is the Saman. Therefore when a man sings a Saman, he neither breathes
out nor breathes in. That which is the Saman is the Udgitha. Therefore
when a man sings the Udgitha he neither breathes out nor breathes in.

5. And other works also which require strength, such as
the kindling of fire by rubbing, running a race and stringing a strong
bow, are performed without breathing out or breathing in. Therefore one
should meditate on the Udgitha as the vyana.

6. One should meditate on the letters of the word Udgitha
(i.e. ut, gi and tha). Ut is the prana, for a man rises (uttishthati) by
means of the prana. Gi is speech, for speeches are called girah. Tha is
food, for all this subsists (sthita) on food.

7. Ut is heaven, gi the mid-region and tha the earth. Ut
is the sun, gi the air and tha fire. Ut is the Sama-Veda, gi the
Yajur-Veda and tha the Rig-Veda. To him who thus meditates speech yields
milk and milk is speech. He who knows this and meditates on the letters of
the Udgitha becomes the possessor of food and the eater of food.

8. Next follows the fulfilment of prayers. One should
thus meditate on the object one wishes to obtain through meditation: he
(i.e. the udgatri priest) should meditate on the Saman with which he is
going chant the praise.

9. He (the udgatri priest) should meditate on the Rik in
which that Saman occurs, on the rishi to whom it was revealed and on the
deity whom he is going to praise.

10. He (the udgatri priest) should meditate on the metre
in which he is going to chant the praise; he should meditate on the hymn
by which he is going to chant the praise.

11. He (the udgatri priest) should meditate on the
quarter of space facing which he is going to chant the praise.

12. Finally, he (the udgatri priest) should meditate on
himself and then on the object desired and chant the praise correctly.
Thus will be quickly fulfilled for him the desire, desiring which he may
offer the hymn of praise, yea, desiring which he may offer the hymn of
praise.


Chapter
IV – Meditation on Om as Fearlessness and Immortality

1. The syllable Om, called the Udgitha, should be
meditated upon; for people sing the Udgitha, beginning with Om.

Now follows the detailed explanation of this syllable.

2. The gods, afraid of death, entered upon the threefold
knowledge. They covered themselves with the metrical hymns. Because they
covered (acchadayan) themselves with the hymns, the hymns are called
chhandas.

3. As a fisherman might observe a fish in shallow water,
so death observed the gods in the Rik, the Yajus and the Saman. They too
came to know this, rose from the Rik, the Yajus and the Saman and entered
the Svara (Om) alone.

4. When a man has mastered the Rig-Veda he loudly utters
Om; he does the same when he has mastered the Sama-Veda and the
Yajur-Veda. The Svara is the syllable Om; it is immortal and fearless. The
gods, by entering it, became immortal and fearless.

5. He who, knowing this, sings the praise of the syllable
Om enters this same syllable, called the Svara, which is immortal and
fearless. Having entered it, he becomes immortal as the gods are immortal.

Chapter
V – Meditation on Om as the Sun and the Prana

1. Now, verily, that which is the Udgitha is the Pranava;
that which is the Pranava is the Udgitha. Yonder sun is the Udgitha. It is
the Pranava, because it moves along uttering Om.

2. Kaushitaki in olden times said to his son: “I
sang the praise of the sun regarding it as one with its rays; therefore
you are my only son. Meditate on the rays and the sun as different from
each another and you will have many sons.”

So much with reference to the gods.

3. Now with reference to the body:

One should meditate on the Udgitha as the principal
prana, for (i.e. the prana) moves in the body uttering Om.

4. Kaushitaki in olden times said to his son: “I
sang the praise of the principal prana alone; therefore you are my only
son. Meditate on the Udgitha as the manifold prana and you will have many
sons.”

5. Now, verily, that which is the Udgitha is the Pranava;
that which is the Pranava is the Udgitha. He (i.e. the udgatri priest) who
knows this, rectifies from the seat of the hotri priest any mistake
committed by him (the udgatri priest), yea he rectifies it.

Chapter
VI – The Luminous Person in the Solar Orb

1. This earth is the Rik and fire is the Saman. This
Saman (i.e. fire) rests on that Rik (i.e. the earth). Therefore the Saman
is sung resting on the Rik. Sa is the earth, ama is fire; thus they (the
earth and fire) are designated as Sama.

2. The mid-region is the Rik and the air is the Saman.
This Saman (i.e. the air) rests on that Rik (i.e. the mid-region).
Therefore the Saman is sung, resting on the Rik. Sa is the mid-region, ama
is the air; thus they (the mid-region and the air) are designated as Sama.

3. Heavens are the Rik, and the sun is the Saman. This
Saman (i.e. the sun ) rests on that Rik (i.e. heaven). Therefore the Saman
is sung , resting on the Rik. Sa is heaven, ama is the sun; thus they
(heaven and the sun) are designated as Sama.

4. The stars are the Rik and the moon is the Saman. This
Saman (i.e. the moon) rests on that Rik (i.e. the stars). Therefore the
Saman is sung, resting on the Rik. Sa is the stars, ama is the moon; thus
they (the stars and the moon) are designated as Sama.

5. Now, the white radiance of the sun is the Rik and its
blue intense darkness is the Saman. This Saman (i.e. the darkness) rests
on that Rik (i.e. the radiance). Therefore the Saman is sung, resting on
the Rik.

6-7. Sa is the white radiance of the sun, ama is its blue
intense darkness; thus they (the radiance and the darkness) are designated
as Sama.

Now, the golden person who is seen in the sun, who has a
golden beard and golden hair, who is golden to the very tips of his
nails-his eyes are like a lotus flower, red as the rump of a monkey.

His name is Ut, for he has risen (udita) above all evil.
He, too, who knows this rises above all evil.

Chapter
VII – The Person in the Eye

1. Now with reference to the body:

Speech is the Rik and the prana is the Saman. This Saman
(the prana) rests on that Rik (speech). Therefore the Saman is sung,
resting on the Rik. Sa is speech, ama is the prana; thus they (speech and
the prana) are designated as Sama.

2. The eye is the Rik and the atman is the Saman. This
Saman (the atman) rests on that Rik (speech). Therefore the Saman is sung,
resting on the Rik. Sa is the eye, ama is the atman; thus they (the eye
and the atman) are designated as Saman.

3. The ear is the Rik and the mind is the Saman. This
Saman (the mind) rests on that Rik (the ear). Therefore the Saman is sung,
resting on the Rik. Sa is the ear, ama is the mind; thus they (the ear and
the mind) are designated as Sama.

4. Now, the white radiance of the eye is the Rik and its
blue intense darkness is the Saman. This Saman (darkness) rests on that
Rik (radiance). Therefore the Saman is sung, resting on the Rik. Sa is the
white radiance of the eye, ama is its blue intense darkness; thus they
(the radiance and the darkness) are designated as Sama.

5. Now, the person who is seen in the eye is the Rik, he
is the Saman, he is the Uktha, he is the Yajus, he is Brahman. The form of
this person in the eye is the same as the form of that person in the sun.
The joints this person in the eye are the same as the joints of that
person in the sun; the name of this one (Ut) is the same as the name of
that one.

6. He is the lord of the worlds which spread beneath that
(i.e. the eye) and also of all the wishes of men. Therefore all who sing
to the vina sing of him and from him they obtain wealth.

7. He who, knowing this (i.e. the Udgitha), sings the
Saman, sings both. Through that (i.e. the person in the sun) he obtains
the world beyond that (i.e. the sun) and the wishes of the gods.

8-9. Likewise, through this (i.e. the person in the eye),
he obtains the worlds that spread beneath that (i.e. the eye) and all the
wishes of men.

Therefore an udgatri priest who knows this may say to the
sacrificer for whom he acts as priest:

“What desire of yours shall I fulfil by
singing?”

For he who, knowing this, sings the Saman is able to
fulfil wishes through his singing of the Saman, yea, through his singing
of the Saman.

Chapter
VIII – The Story of the Pravahana (I)

1. There were three men versed in the Udgitha: Silaka the
son of Salavat, Chaikitayana of the line of Dalbhya and Pravahana the son
of Jivala. They said: “We are indeed versed in the Udgitha. Let us
have a discussion of the Udgitha.”

2. “Let it be so,” they said and sat down. Then
Pravihana the son Jivala said: “Revered Sirs, you speak first and I
shall listen to what the two brahmins have to say.”

3. Then Silaka the son of Salavat said to Chaikitayana of
the line Dalbhya: “Well, may I question you?”

“Do ask,” he said.

4-5. “What is the support of the Saman?”

“Tone (svara),” he replied.

“What is the support of tone?”

“The prana (vital breath),” he replied.

“What is the support of the prana?”

“Food,” he replied. “What is the support
of food?”

“Water,” he replied.

“What is the support of water?”

“Yonder world (heaven),” he replied.

“What is the support of yonder world?”

“Let no one carry the Saman beyond the heavenly
world. We place the Saman in the heavenly world, for the Saman is praised
as heaven.”

6. Then Silaka the son of Salavat said to Chaikitayana of
the line of Dalbhya: “O Dalbhya your Saman is not firmly established.
If at this time anyone who knew the support of the Saman were to say:
‘Your head shall fall off;’ surely your head would fall off.”

7. “Well then, revered Sir, let me learn it from
you,” said Chaikitayana.

“Learn it,” replied Silaka.

“What is the support of that world?”

“This world,” he replied.

“What is the support of this world?”

“Let no one carry the Saman beyond this world, which
is its support.

We place the Saman in this world as its support, for the
Saman is praised as the support (i.e. this world).”

8. Then said Pravahana the son of Jivala: O son of
Salavat, your Saman (i.e. this earth) has an end. If at this time anyone
who knew the support of the Saman were to say: ‘Your head shall fall off,’
surely your head would fall off.”

“Well then, let me learn this from you, revered
Sir,” said Silaka.

“Learn it,” said Pravahana.

Chapter
IX – The Story of Pravahana (II)

1. “What is the support of this world?” asked
Silaka.

“The akasa,” said Pravahana. “For all
these beings are created from the akasa and return to the akasa. The akasa
is greater than these; therefore the akasa is the supreme support.”

2. This is the Udgitha (Om), the most excellent; this is
endless.

He who, knowing this, meditates on the Udgitha obtains
the most excellent life and wins the most excellent worlds.

3-4. Atidhanvan the son of Sunaka, having taught this
Udgitha to Udarasandilya, said: “As long as any of your descendants
know this Udgitha, their life shall be the most excellent in this world
and likewise in the other world.”

He who thus knows the Udgitha and meditates on it-his
life shall be the most excellent in this world and likewise in the other
world, yea, the other world.

Chapter
X – The Story of Ushasti (I)

1. When the crops of the Kurus were destroyed by
thunderstorms, Ushasti the son of Chakra, with his child-wife, lived in a
deplorable condition in the village of a man who owned an elephant.

2. He (Ushasti) begged food from the owner of the
elephant, who was eating some wretched beans. He (the owner of the
elephant) said: “I have nothing but what is set before me.”

3. Ushasti said: “Give me these.”

He gave the beans and said: “Here is some water left
over from my drinking.”

Ushasti said: “If I drink this, I will then be
drinking what has been left by another.”

4. The owner of the elephant said: “Were not those
beans also left over and therefore unclean?”

Ushasti replied: “I should not have lived if I had
not eaten them; but I can get water wherever I like.”

5. Having himself eaten, Ushasti gave his wife what was
left. But she, having eaten before, took them (i.e. the beans) and put
them away.

6. Next morning, on awaking, he said: “Alas, if I
could get even little a to eat, I might earn some money. The king over
here is going to perform a sacrifice; he would choose me for all the
priestly offices.”

7. His wife said to him: “Here, my husband, are the
beans.” After eating them, he went to the sacrifice that was about to
be performed.

8. He saw there the assembled udgatri priests and sat
near them in place where they would sing the hymns. He said to the
prastotri priest:

9. “O prastotri priest, if without knowing the deity
that belongs to Prastiva, you sing the Prastiva, your head will fall
off”

10-11. In the same manner he addressed the udgatri
priest: “O udgatri priest, if without knowing the deity that belongs
to the Udgitha, you sing the Udgitha, your head will fall off.”

In the same manner he addressed the pratihartri priest:
“O pratihartri priest, if without knowing the deity that belongs to
the Pratihara, you sing the Pratihara, your head will fall off.”

They all stopped performing their duties and sat in
silence.

Chapter
XI – The Story of Ushasti (II)

1. The sacrificer said to him (Ushasti): “I should
like to know who you are, revered Sir.”

“I am Ushasti the son of Chakra,” he replied.

2. He (the sacrificer) said: “Revered Sir, I looked
for you to perform all these priestly offices, but not finding you, Sir, I
have chosen others.”

3. “But now, Sir, please take up all the priestly
offices.”

“So be it,” said Ushasti, “but let these
priests, with my permission, sing the hymns of praise. You will, however,
give me as much wealth as you give them.”

“So be it,” said the sacrificer.

4. Thereupon the prastotri priest approached him and
said: “Sir, you said to me: ‘O prastotri priest, if without knowing
the deity that belongs to the Prastava, you sing the Prastava, your head
will fall off.’ Which is that deity?”

5. Ushasti said: “The prana is that deity. For all
these beings merge in the prana alone and from the prana alone do they
rise. This is deity which belongs to the Prastava. If without knowing him
you chanted the Prastava after having been cursed by me, your head would
have fallen off.”

6. Then the udgatri priest approached him and said:
“Sir, you said to me: ‘O udgatri priest, if without knowing the deity
that belongs to the Udgitha, you sing the Udgitha, your head will fall
off.’ Which is that deity?”

7. Ushasti said: “The sun is that deity. For all
these beings praise the sun which is high up. This is the deity which
belongs to the Udgitha. If without knowing him you had chanted the Udgitha
after having been cursed by me, your head would have fallen off.”

8. Then the pratihartri priest approached him and said:
“Sir, you said to me: ‘O pratihartri priest, if without knowing the
deity that belongs to the Pratihara, you sing the Pratihara, your head
will fall off.’ Which is that deity?”

9. Ushasti said: “Food is that deity. For all these
beings take food and live. This is the deity that belongs to the Pratihara.
If without knowing him you had chanted the Pratihara after having been
cursed by me, your head would have fallen off.”

Chapter
XII – The Udgitha of the Dogs

1. Now follows the Udgitha of the dogs:

One day, Vaka the son of Dalbhya, or as he was also
called, Glava son of Mitra, went forth to study the Vedas.

2. A white dog appeared before him. Other dogs, gathering
around, said to him (i.e. the white dog): “Revered Sir, please sing
for us, so we may obtain food; we are hungry.”

3. He (the white dog) said to them: “Come to me here
tomorrow morning.” Vaka the son of Dalbhya, or as he was also called,
Glava son of Mitra, kept watch.

4. Just as the priests move along, holding to one
another, when they are about to sing praises with the Vahishpavamana hymn,
so did the dogs move along. Then they sat down and uttered the syllable
Him.

5. Om. Let us eat! Om. Let us drink! Om. Let the sun, who
is the luminous deity (deva), the giver of rain (Varuna), the lord of
creatures (Prajapati), bring food here!

Now a prayer to the sun: O lord of food, bring food here,
bring it here. Om.

Chapter
XIII – The Mystical Meaning of the Stobha Syllables

1. This Earth is verily the syllable hau; the air is the
syllable hai; the moon is the syllable atha; the self is the syllable iha;
the fire is the syllable i.

2. The sun is the syllable u; the invocation is the
syllable e; the Visve-devas are the syllable au-ho-i; Prajapati is the
syllable him; the prana the syllable svara; food is the syllable ya; Virat
is the syllable vak.

3. Indefinable is the thirteenth stobha, namely, the
variable syllable hum.

4. To him who knows this secret knowledge of the Samans,
speech yields milk, and milk is speech. He becomes the possessor of food
and the eater of food-he who knows this, yea, he who knows this.

 


Part
Two


Chapter I

Meditation on the Fivefold Saman (I)

1. Om. Meditation on the whole of the Saman is good.
Whatever is good, people say it is Saman; and whatever is not good, people
say it is not Saman.

2. Thus people say: “He approached him with Saman,”
that is to say, “He approached him in a becoming manner.” Again
they say: “He approached him without Saman,” that is to say,
“He approached him in an unbecoming manner.”

3. And they also say: “Truly this is Saman for
us,” that is to say, “It is good for us,” when it is good.
Again, they say: “Truly this is not Saman for us,” that is to
say, “It is not good for us,” when it is not good.

4. He who, knowing this, meditates on the Saman as
good-all good qualities will approach him quickly, ay, they will accrue to
him.

Chapter
II – Meditation on the Fivefold Saman (II)

1. One should meditate on the fivefold Saman as the five
worlds.

The syllable Him is the earth, the Prastava fire, the
Udgitha the sky, the Pratihara the sun, the Nidhana heaven. This is with
reference to the ascending order.

2. Now with reference to the descending order:

The syllable Him is heaven, the Prastava the sun, the
Udgitha the sky, the Pratihara fire, the Nidhana the earth.

3. The worlds in the ascending and descending orders
belong to him who, knowing this, meditates on the fivefold Saman as the
worlds.

Chapter
III – Meditation on the Fivefold Saman as Rain

1. One should meditate on the fivefold Saman as rain. The
syllable Him is the wind that blows from the east, the Prastava is the
cloud that forms, the Udgitha is what rains, the Pratihara is the
lightning and the thunder.

2. The Nidhana is the cessation. It rains for him
whenever he desires and he brings rain for others even when there is no
rain who, knowing this, meditates on the fivefold Saman as rain.

Chapter
IV – Meditation on the Fivefold Saman as Water

1. One should meditate on the fivefold Saman in all the
waters. When the clouds gather, that is the syllable Him; when it rains,
that the Prastava; the rivers which flow to the east, these are the
Udgitha; the rivers which flow to the west, these are the Pratihara; the
ocean is Nidhana.

2. He does not die in water and he becomes rich in water
who, knowing this, meditates on the fivefold Saman in all the waters.

Chapter
V – Meditation on the Fivefold Saman as the Seasons

1. One should meditate on the fivefold Saman as the
seasons. The syllable Him is the spring, the Prastava the summer, the
Udgitha the rainy season, the Pratihara the autumn, the Nidhana the
winter.

2. The seasons belong to him and he becomes rich in
seasons who, knowing this, meditates on the fivefold Saman as the seasons.

Chapter
VI – Meditation on the Fivefold Saman in Animals

1. One should meditate on the fivefold Saman in animals.
The syllable Him is goats, the Prastava sheep, the Udgitha cows, the
Pratihara horses, the Nidhana man.

2. Animals belong to him as objects of enjoyment and he
becomes rich in animals who, knowing this, meditates on the fivefold Saman
in animals.

Chapter
VII – Meditation on the Fivefold Saman as the Senses

1. One should meditate on the fivefold Saman, which is
the most excellent, as the pranas (senses). The syllable Him is smell
(i.e. the nose), the Prastava speech (the tongue), the Udgitha sight (the
eye), the Pratihara hearing (the ear), the Nidhana the mind. These are
each greater than the preceding.

2. The most excellent objects belong to him, nay, he
conquers the most excellent worlds who, knowing this, meditates on the
fivefold Saman, which is the most excellent, as the senses.

Chapter
VIII – Meditation on the Sevenfold Saman in Speech

1. Now for the sevenfold Saman:

One should meditate on the sevenfold Saman in speech.
When there is the syllable Hum in speech, that is the syllable Him;
likewise Pra is the Prastava, A is the Adi.

2. Ud is the Udgitha, Pra the Pratihara, Upa the Upadrava,
Ni the Nidhana.

3. For him speech yields milk, which is the milk of
speech and he becomes rich in food and the eater of food who, knowing
this, meditates on the sevenfold Saman in speech.

Chapter
IX – Meditation on the Sevenfold Saman as the Sun

1. One should meditate on the sevenfold Saman as yonder
sun. The sun is the Saman because he is always the same (sama). He is the
Saman because he makes everyone cherish the same thought: “He faces
me,” “He faces me.”

2. One should know that all beings depend upon him (i.e.
the sun). What he is before his rising is the syllable Him. The animals
depend upon it (i.e. Him). Therefore the animals say “Him”
before the sunrise, for they partake of the syllable Him of the Saman
(sun).

3. What he (the sun) is just after he has risen, that is
the Prastava. Men depend upon it. Therefore men love praise (prastuti) and
eulogy, for they partake of the Prastava of that Saman.

4. What he is when the rays go forth, that is the Adi.
Birds depend upon It. Therefore birds hold themselves without support in
the sky and fly about, for they partake of the Adi of that Saman.

5. What he is just at midday, that is the Udgitha. The
devas (gods) are dependent upon it. Therefore they are the best of the
offspring of Prajapati, for they partake of the Udgitha of that Sa man.

6. What he is after midday and before afternoon, that is
the Pratihara. The foetuses depend upon it. Therefore they are held in the
womb after being conceived and do not fall, for they partake of the
Pratihara of the Saman.

7. What he is after the afternoon and before sunset, that
is the Upadrava. The animals of the forest depend upon it. Therefore they
run (upadravanti) to the forest and their caves when they see a man, for
partake of the Upadrava of that Saman.

8. What he is just after the sunset, that is the Nidhana.
The Manes depend upon it. Therefore they put them (i.e. the Manes) down (nidadhati),
for they partake of the Nidhana of that Saman.

Thus a man meditates on the sevenfold Saman as the sun.

Chapter
X – Meditation on the Sevenfold Saman through the Number of Syllables

1. Next one should meditate on the sevenfold Saman which
has a uniform number of syllables and which leads beyond death: The word
Himkara has three syllables, the word Prastava has three syllables.

Hence they are equal (sama).

2. The word Adi has two syllables and the word Pratihara
has four syllables. If we take one syllable from Pratihara and join to
Adi, they become equal (sama).

3-4. The word Udgitha has three syllables and the word
Upadrava has four syllables. With three and three syllables they should be
equal. One syllable being left out, it becomes trisyllabic. Hence the
equality (sama).

The word Nidhana has three syllables; therefore it is
equal. These make twenty-two syllables of the sevenfold Saman.

5. With twenty-one syllables he reaches the sun; for the
sun is the twenty-first from here. With the twenty-second he conquers what
is beyond the sun; that plane is blessed and free from grief.

6. He obtains here victory over the sun (death); and to
him comes victory higher than the victory over the sun who, knowing this,
meditates on the sevenfold Saman which has a uniform number syllables and
which leads beyond death, yea, who meditates upon the sevenfold Saman.

Chapter
XI – Meditation on the Gayatra Saman

1. The syllable Him is the mind, the Prastava speech, the
Udgitha sight, the Pratihara hearing, the Nidhana breath (the prana). This
is the Gayatra Saman, as interwoven in the five pranas.

2. He who thus knows this Gayatra Saman interwoven in the
pranas preserves his sense-organs intact, reaches the full length of life,
lives brightly, becomes great in children and cattle, great in fame. For
him who meditates on the Gayatra Saman the injunction is: “Be
high-minded.”

Chapter
XII – Meditation on the Rathantara Sama

1. The rubbing of the fire-sticks is the syllable Him;
the rising of smoke is the Prastava; the burning is the Udgitha; the
forming of embers is the Pratihara; the going out is the Nidhana. This is
the Rathantara Saman as interwoven in fire.

2. He who thus knows this Rathantara Saman as interwoven
in fire becomes radiant with the light of Brahman and endowed with a good
appetite; he reaches the full length of life, lives brightly, becomes
great in children and cattle, great in fame. For him the injunction is:
“Do sip water or spit before the fire.”

Chapter
XIII – Meditation on the Vamadevya Saman

1. A man’s beckoning to a woman is the syllable Him; his
gratifying her is the Prastava; his lying with her is the Pratihara; his
spending time with her is the Nidhana; and the finishing of the sexual act
is also the Nidhana. This is the Vamadevya Saman as interwoven in sexual
intercourse.

2. He who thus knows the Vamadevya Saman as interwoven in
sexual intercourse does not suffer from the pang of separation and
procreates from every intercourse; he reaches the full length of life,
lives brightly, becomes great in children and cattle, great in fame. For
him the injunction is: “Do not reject a woman who comes to you
seeking intercourse”.

Chapter
XIV – Meditation on the Brihat Saman

1. The rising of the sun is the syllable Him; the risen
sun is the Prastava; the midday sun is the Udgitha; the afternoon sun is
Pratihara; the setting sun is the Nidhana. This is the Brihat Saman as
interwoven in the sun.

2. He who thus knows the Brihat Saman as interwoven in
the becomes radiant and endowed with a good appetite; he reaches the full
length of life, lives brightly, becomes great in children and cattle,
great in fame. For him the injunction is: “Do not decry the burning
sun.”

Chapter
XV – Meditation on the Vairupa Saman

1. The gathering of the mists is the syllable Him; the
forming of clouds is the Prastava; the raining is the Udgitha; the
flashing and thundering are the Pratihara; the ceasing of the rain is the
Nidhana. This is the Vairupa Saman as interwoven in the clouds.

2. He who thus knows the Vairupa Saman as interwoven in
the clouds obtains cattle of various forms and of beautiful form; he
reaches the full length of life, lives brightly, becomes great in children
and cattle, great in fame. For him the injunction is: “Do not decry
the rain.”

Chapter
XVI – Meditation on the Vairaja Saman

1. The syllable Him is the spring, the Prastava the
summer, the Udgitha the rainy season, the Pratihara the autumn, the
Nidhana the winter. This is the Vairaja Saman as interwoven in the
seasons.

2. He who thus knows the Vairaja Saman as interwoven in
the seasons shines through children, cattle and the light of Brahman; he
reach the full length of life, lives brightly, becomes great in children
and cattle, great in fame. For him the injunction is: “Do not decry
the seasons.”

Chapter
XVII – Meditation on the Sakvari Saman

1. The syllable Him is the earth, the Prastava the sky,
the Udgitha heaven, the Pratihara the quarters, the Nidhana the sea. This
is the Sakvari Saman as interwoven in the worlds.

2. He who thus knows the Sakvari Saman as interwoven in
the worlds becomes the possessor of the worlds; he reaches the full length
of life, lives brightly, becomes great in children and cattle, great in
fame. For him the injunction is: “Do not decry the worlds.”

Chapter
XVIII – Meditation on the Revati Saman

1. The syllable Him is goats, the Prastava sheep, the
Udgitha cows, the Pratihara horses, the Nidhana man. This is the Revati
Saman interwoven in animals.

2. He who thus knows these Revati Samans as interwoven in
animals becomes the possessor of animals; he reaches the full length of
life, lives brightly, becomes great in children and cattle, great in fame.
For him the injunction is: “Do not decry animals.”

Chapter
XIX – Meditation on the Yajnayajniya Saman

1. The syllable Him is hair, the Prastava skin, the
Udgitha flesh, the Pratihara bone, the Nidhana marrow. This is the
Yajnayajniya Saman as interwoven in the members of the body.

2. He who thus knows the Yajnayajniya Saman as interwoven
in the members of the body becomes possessed of limbs; he is not crippled
in any limb, he reaches the full length of life, lives brightly, becomes
great in children and cattle, great in fame. For him the injunction is:
“For one year do not eat meat” or ”Do not eat meat at
all.”

Chapter
XX – Meditation on the Rajana Saman

1. The syllable Him is fire, the Prastava air, the
Udgitha the sun, the Pratihara the stars, the Nidhana the moon. This is
the Rajana Saman as interwoven in the gods.

2. He who thus knows the Rajana Saman as interwoven in
the gods obtains the same world as the gods, acquires the same prosperity
as theirs and realizes union with them; he reaches the full length of
lives brightly, becomes great in children and cattle, great in fame. him
the injunction is: “Do not decry the brahmins.”

Chapter
XXI – Meditation on the Saman as Interwoven in Everything

1. The syllable Him is the three Vedas; the Prastava is
these three worlds; the Udgitha is fire (Agni), air (Vayu) and the sun (Aditya);
the Pratihara is the stars, the birds and the rays; the Nidhana is the
serpents, the gandharvas and the Manes. This is the Saman as interwoven in
everything.

2. He who thus knows this Saman as interwoven in
everything becomes everything.

3. On this there is the following verse: “There are
the fivefold three. Greater than these or besides these there is
nothing.”

4. He who knows this, knows everything. All regions bring
him gifts.

Chapter
XXII – The different notes employed in the Chanting of the Saman

1. An Udgatri priest thinks thus: “I choose the
deep-sounding note of the Saman, which is good for the cattle and which
belongs to fire (Agni). The undefined note belongs to Prajapati, the
defined note to Soma (the moon), the soft and smooth note to Vayu (the
air), the smooth and strong note to Indra, the heron-like note to
Brihaspati and dull note to Varuna.” Let a man cultivate all these,
avoiding, however, the note of Varuna.

2. A man should sing, wishing that by his song he may
secure immortality for the gods: “May I obtain by my song oblations (svadha)
for the Manes, hope for men, grass and water for cattle, heaven for the
sacrificer and food for myself.” Thus reflecting on all these in his
mind, he (the udgatri priest) should chant the praises without making
mistakes in pronunciation etc.

3. All vowels belong to the different parts of Indra’s
body, all sibilants to Prajapati, all consonants to Mrityu (death). If
someone should reprove him (i.e. the udgatri priest who knows this)
regarding the pronunciation of vowels, let him say: “I went to Indra
for my refuge when pronouncing my vowels. He will answer you.”

4. And if someone should reprove him for his sibilants,
let him say: “I went to Prajapati for my refuge. He will smash
you.”

And if someone should reprove him for his consonants, let
him say” I went to Mrityu for my refuge. He will burn you to
ashes.”

5. All vowels should be pronounced with resonance and
strength and with the thought on the part of the singer: “May I
impart strength to Indra (the prana).” All the sibilants should be
pronounced full-without being swallowed or thrown out and with the
thought: “May I give myself to Prajapati.” All consonants should
be pronounced slowly and without mixing them with the others and with the
thought: “May I withdraw myself from death.”

Chapter
XXIII – Praise of Om Unassociated with any Ritual

1. There are three divisions of dharma: Sacrifice, study
and charity form the first. Austerity is the second. Dwelling in the house
of the teacher as a brahmacharin, always mortifying the body in the house
of the teacher, is the third. All those who practise these dharmas attain
the worlds of the virtuous. But one who is established in Brahman obtains
Immortality.

2. Prajapati brooded on the worlds. From them, thus
brooded upon, there was revealed in his heart the threefold knowledge. He
brooded on it and from it, thus brooded upon, there issued forth these
syllables: Bhuh, Bhuvah and Svah.

3. He brooded on them (the three syllables) and from
them, thus brooded upon, there issued forth Om. As all leaves are held
together by a midrib, so is all speech held together by Om (brahman). Om
is all thus, yea, On is all this.

Chapter
XXIV – The Different Planes attained by the Sacrificer

1-2. The expounders of Brahman (i.e. the Vedas) ask:
“Since the morning oblation belongs to the Vasus, the midday oblation
to the Rudras and the third (i.e. evening) oblation to the Adityas and the
Visve-devas,

“Where, then, is the world of the sacrificer?”
He who does not know this, how can he perform the sacrifice? Only he who
knows should perform it.

3-4. Before beginning the morning chant, the sacrificer,
sitting behind the Garhapatya Fire and facing the north, sings the Saman
addressed to the Vasus:

“O Fire! Open the door of the earth-world. Let us
see thee, that we may rule this earth.

5-6. Then the sacrificer offers an oblation, reciting
thus: “Adoration to Agni, who dwells in the earth-world! Secure this
world for me, the sacrificer. That is the world for the sacrificer.

“I, the sacrificer, will go thither when this life
is over. Svaha!”

Afterwards the sacrificer chants: “Cast away the
bolt of the earth-world.” Having said this, he rises. To him the
Vasus offer the world connected with the morning oblation.

7-8. Before beginning the midday oblation, the sacrificer,
sitting behind the Dakshina Fire and facing the north, sings the Saman
addressed to the Rudras:

“O Fire! Open the door of the sky-world. Let us see
thee, that we may rule wide in the sky-world.”

9-10. Then the sacrificer offers an oblation, reciting
thus: “Adoration to Vayu, who dwells in the sky-world! Secure this
world for me, the sacrificer. That is the world for the sacrificer.

“I, the sacrificer, will go thither when this life
is over. Svaha!”

Afterwards the sacrificer chants: “Cast away the
bolt of the sky-world.” Having said this, he rises. To him the Rudras
offer the world connected with the midday oblation.

11-13. Before beginning the third (i.e. evening)
oblation, the sacrificer, sitting behind the Ahavaniya Fire and facing the
north, sings the two Samans addressed to the Adityas and the Visve-devas:

“O Fire! Open the door of the heaven-world. Let us
see thee, that we may rule supreme in heaven.” This is addressed to
the Adityas.

Next the Saman addressed to the Visve-devas: “O
Fire! Open the door of the heaven-world. Let us see thee, that we may rule
supreme in heaven.”

14-15. Then the sacrificer offers an oblation, reciting
thus: “Adoration to Adityas and the Visve-devas, who dwell in the
heaven-world! Secure this world for me, the sacrificer. That is the world
for the sacrificer.

“I, the sacrificer, will go thither when this life
is over. Svaha!

Afterwards the sacrificer chants: “Cast away the
bolt of the heaven-world.” Having said this, he rises.

16. To him the Adityas and the Visve-devas offer the
world connected with the third oblation. He (the sacrificer) who knows
this knows the measure of the sacrifice, yea, he knows it.

Part
Three Chapter 1 – The Honey-Doctrine (Rig-Veda)

1. Yonder sun is, verily, the honey of the gods. Heaven
is the cross-beam. The mid-region is the hive. The particles of water-vapours
drawn by the sun through its rays are the eggs.

2-3. The eastern rays of the sun are the eastern
honey-cells. The Rik-verses are the bees. The ritual laid down in the
Rig-Veda is the flower. The water of the sacrificial libations is the
nectar of the flower.

These Riks heated the Rig-Veda. From it, thus heated,
issued forth-as its essence-fame, radiance of the body, vigour of the
senses, virility and the food that is eaten.

4. That essence flowed forth and went toward the sun and
that forms what is called the red colour of the rising sun.

Chapter
II – The Honey-Doctrine (Yajur-Veda)

1. The southern rays of the sun are the southern
honey-cells. The Yajus-verses are the bees. The ritual laid down in the
Yajur-Veda is the flower. The water of the sacrificial libation is the
nectar of the flower.

2. These Yajus-verses heated the Yajur-Veda. From it,
thus heated, issued forth-as its essence-fame, radiance of the body,
vigour of the senses, virility and the food that is eaten.

3. That essence flowed forth and went toward the sun.
That forms what is called the white colour of the sun.

Chapter
III – The Honey-Doctrine (Sama-Veda)

1. The western rays of the sun are the western
honey-cells. The Saman-verses are the bees. The Sama-Veda is the flower.
The water is the nectar.

2. The Samans heated the Sama-Veda. From it, thus heated,
issued forth-as its essence-fame, radiance, vigour of the senses, virility
and the food that is eaten.

3. That flowed forth and went toward the sun. called the
dark colour of the sun.

Chapter
IV – The Honey-Doctrine (Atharva-Veda)

1. The northern rays of the sun are the northern
honey-cells. The verses of the Atharvangirasa are the bees. The
Itihasa-purana is the flower. The water is the nectar.

2. These very hymns of the Atharvangirasa heated the
Itihasa-purana. From it, thus heated, issued forth-as its essence-fame,
radiance, vigour of the senses, virility and the food that is eaten.

3. That flowed forth and went toward the sun. That forms
what is called the extremely dark colour of the sun.

Chapter
V – The Honey-Doctrine (Continued)

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

2. These secret teachings as the bees heated Brahman
(Om). From It, thus heated, issued forth-as Its essence-fame, radiance,
vigour of the senses, virility and the food that is eaten.

3. That flowed forth and went towards the sun. That forms
what appears to stir in the centre of the sun.

4. These different colours in the sun are the essences of
the essences; for the Vedas are the essences and these colours are, again,
their essences. These are the nectars of the nectars; for the Vedas are
the nectars (i.e. immortal) and of them these colours in the sun are the
nectars.

Chapter
VI – Meditation on the Vasus

1. On the first of these nectars the Vasus live, with
Agni (fire) at their head. Truly, the gods do not eat or drink. They are
satisfied by merely looking at the nectar.

2. They retire into that red colour and rise up from that
colour.

3. He who thus knows this nectar becomes one of the Vasus,
with Agni (fire) at their head; he is satisfied by merely looking at the
nectar. He retires into that red colour and again rises up from that
colour.

4. As long as the sun rises in the east and sets in the
west, so long does he, like the Vasus, enjoy rulership and sovereignty.

Chapter
VII – Meditation on the Rudras

1. On the second of these nectars the Rudras live, with
Indra at their head. Truly, the gods do not eat or drink. They are
satisfied by merely looking at the nectar.

2. They retire into that white colour and rise up from
that colour.

3. He who thus knows this nectar becomes one of the
Rudras, with Indra at their head; he is satisfied by merely looking at the
nectar. He retires into that white colour and again rises up from that
colour.

4. As long as the sun rises in the east and sets in the
west, twice as long does it rise in the south and set in the north and
just so long does he, like the Rudras, enjoy rulership and sovereignty.

Chapter
VIII – Meditation on the Adityas

1. On the third of these nectars the Adityas live, with
Varuna at their head. Truly, the gods do not eat or drink. They are
satisfied by merely looking at the nectar.

2. They retire into that dark colour and rise up from
that colour.

3. He who thus knows this nectar becomes one of the
Adityas, with Varuna at their head; he is satisfied by merely looking at
the nectar. He returns into that dark colour and again rises up from that
colour.

4. As long as the sun rises in the south and sets in the
north, twice as long does it rise in the west and set in the east and just
so long does he, like the Adityas, enjoy rulership and sovereignty.

Chapter
IX – Meditation on the Maruts

1. On the fourth of these nectars the Maruts live, with
Soma at their head. Truly, the gods do not eat or drink. They are
satisfied by merely looking at the nectar.

2. They retire into that extremely dark colour and rise
up from that colour.

3. He who thus knows this nectar becomes one of the
Maruts, with Soma at their head; he is satisfied by merely looking at the
nectar. He retires into that extremely dark colour and again rises up from
that colour.

4. As long as the sun rises in the west and sets in the
east, twice as long does it rise in the north and set in the south and
just so long does he, like the Maruts, enjoy rulership and sovereignty.

Chapter
X – Meditation on the Sadhyas

1. On the fifth of these nectars the Sadhyas live, with
Brahma at their head. Truly, the gods do not eat or drink. They are
satisfied by merely looking at the nectar.

2. Thy retire into that form and rise up from that form.

3. He who knows this nectar becomes one of the Sadhyas,
with Brahma at their head; he is satisfied by merely looking at the
nectar. He retires into that form and again rises up from that form.

4. As long as the sun rises in the north and sets in the
south, twice as long does it rise above and set below and just so long
does he, like the Sadhyas, enjoy rulership and sovereignty.

Chapter
XI – The Result of the Meditation on the Honey

1. Now, after having risen thence upwards, it (i.e. the
sun) rises and sets no more. It remains alone in the centre. And on this
there is the following verse:

2. “There (i.e. in Brahmaloka) the sun neither rises
nor sets at any time. O ye gods, if this is true, may I never fall from
Brahman!”

3. Verily, for him who thus knows this Brahma-Upanishad,
the sun does not rise or set. For him it is day for ever.

4. This doctrine Brahma told to Prajapati, Prajapati to
Manu, Manu to his offspring. And to Uddalaka Aruni this doctrine of
Brahman was narrated by his father.

5. A father may therefore tell that doctrine of Brahman
to his eldest son to a worthy disciple.

6. It must not be told to anyone else, even if he should
offer one the whole sea-girt earth, full of treasure; for this doctrine is
worth more an that, yea, it is worth more.

Chapter
XII – Meditation on the Gayatri

1. The gayatri is everything, whatever here exists.
Speech is verily the Gayatri, for speech sings forth (gaya-ti) and
protects (traya-te) everything, whatever here exists.

2. That Gayatri is also the earth; for everything that
exists here rests on this earth and does not go beyond.

3. In man, that Gayatri is also the body; for the pranas
exist in this body and do not go beyond.

4. That body, in man, is again the heart within a man;
for the pranas exist in it and do not go beyond.

5. That Gayatri has four feet and is sixfold. The same is
also declared by a Rik-verse:

6. “Such is its greatness (i.e. of Brahman as known
through the symbol of the Gayatri). Greater than it is the Person
(Brahman). One of Its feet covers all beings; the immortal three feet are
in heaven (i.e. in Itself)

7-9. The Brahman which has been thus described is the
same as the physical akasa outside a person. The akasa which is outside a
person is the same as that which is inside a person. The akasa which is
inside a person is the akasa within the heart. The akasa which is within
the heart is omnipresent and unchanging. He who knows this obtains full
and unchanging prosperity.

Chapter
XIII – Meditation on the Door-Keepers

1. Of that heart there are five doors controlled by the
devas. That which is the eastern door is the prana-that is the eye, that
is Aditya (the sun). One should meditate on that as brightness and the
source of food. He who knows this becomes bright and an eater of food.

2. That which is the southern gate is the vyana-that is
the ear, that is Chandrama (the moon). One should meditate on that as
prosperity and fame. He who knows this becomes prosperous and famous.

3. That which is the western gate is the apana-that is
speech, that is Agni (fire). One should meditate on that as the radiance
of Brahman and the source of food. He who knows this becomes radiant and
an eater of food.

4. That which is the northern gate is the samana-that is
the mind, that is Parjanya (the rain-god). One should meditate on that as
fame and beauty. He who knows this becomes famous and beautiful.

5. That which is the upper gate is the udana-that is
Vayu, that is the akasa. One should meditate on that as strength and
greatness. He who knows this becomes strong and great.

6. These are the five servants of Brahman, the
door-keepers of the world of heaven. He who thus knows these five servants
of Brahman, the door-keepers of the world of heaven-in his family a hero
is born. He who thus knows the five servants of Brahman, the door-keepers
of the world of heaven, himself attains the world of heaven.

7-8. Now, the light which shines above this heaven, above
all the worlds, above everything, in the highest worlds not excelled by
any other worlds, that is the same light which is within man. There is
this visible of this light: when we thus perceive by touch the warmth in
the body. And of it we have this audible proof: when we thus hear, by
covering the ears, what is like the rumbling of a carriage, or the
bellowing of an ox, or the sound of a blazing fire. One should worship as
Brahman that inner light which is seen and heard. He who knows becomes
conspicuous and celebrated, yea, he becomes celebrated.

Chapter
XIV – The Sandilya Doctrine

1. All this is Brahman. From It the universe comes forth,
in It the universe merges and in It the universe breathes. Therefore a man
should meditate on Brahman with a calm mind.

Now, verily, a man consists of will. As he wills in this
world, so does he become when he has departed hence. Let him with this
knowledge in mind form his will.

2-3. He who consists of the mind, whose body is subtle,
whose form is light, whose thoughts are true, whose nature is like the
akasa, whose creation in this universe, who cherishes all righteous
desires, who contains all pleasant odours, who is endowed with all tastes,
who embraces all this, who never speaks and who is without longing-

He is my Self within the heart, smaller than a grain of
rice, smaller than a grain of barley, smaller than a mustard seed, smaller
than a grain of millet; He is my Self within the heart, greater than the
earth, greater than the mid-region, greater than heaven, greater than all
these worlds.

4. He whose creation is this universe, who cherishes all
desires, who contains all odours, who is endowed with all tastes, who
embraces all this, who never speaks and who is without longing-He is my
Self within the heart, He is that Brahman. When I shall have departed
hence I shall certainly reach Him: one who has this faith and has no doubt
will certainly attain to that Godhead. Thus said Sandilya, yea, thus he
said.

Chapter
XV – Meditation on the Universe as a Chest

1. The chest of the universe, with the mid-region for its
inside and the earth for its bottom, does not decay. The quarters are its
different corners and heaven is its lid, which is above. This chest is the
storehouse of treasures. Inside it are all things.

2. The eastern quarter is called Juhu, the southern
quarter Sahamana, the western quarter Rajni and the northern quarter
Subhuta. Vayu the air is their child. He who knows this Vayu as the child
of the quarters never weeps for his sons.

I know the air to be the child of the quarters; may I
never weep for my sons.

3. I take refuge in the imperishable chest with this one
and this one and this one. I take refuge in the prana with this one and
this one and this one. I take refuge in Bhuh with this one and this one
and this one. I take refuge in Bhuvah with this one and this one and this
one. I take refuge Svah with this one and this one and this one.

4. When I said: “I take refuge in the prana,”
prana meant everything that exists here-in that I take refuge.

5. When I said: “I take refuge in Bhuh,” what I
really said was: “I refuge in the earth, the mid-region and
heaven.”

6. Then I said: “I take refuge in Bhuvah,” what
I said was: “I take in fire, the air and the sun.”

7. When I said: “I take refuge in Svah,” what I
said was: “I take refuge in the Rig-Veda, Yajur-Veda and
Sama-Veda.” That is what I said, yea, that is what I said.

Chapter
XVI – Man as a Sacrifice (I)

1. A person, indeed, is a sacrifice. His first
twenty-four years constitute the morning libation. The Gayatri metre has
twenty-four syllables and the morning libation is offered with Gayatri
hymns. The Vasus are connected with that part of the sacrifice. The pranas
are the Vasus; for, verily, they make everything abide (visayanti) in this
body.

2. If anything ails him during that period, he should
recite the following mantra: “O ye pranas, ye Vasus, unite this
morning libation with the midday libation. May I, who am a sacrifice, not
disappear in the midst of the pranas, who are the Vasus.” Thus he
rises from his illness and becomes free of it.

3. His next forty-four years constitute the midday
libation. The Tristubh metre has forty-four syllables and the midday
libation is offered with Tristubh hymns. The Rudras are connected with
that part of the sacrifice. The pranas are the Rudras; for, verily, they
make everything weep (rodayanti).

4. If anything ails him during that second period, he
should recite the following mantra: “O ye pranas, ye Rudras, unite
this midday libation with the third libation. May I, who am a sacrifice,
not disappear in the midst of the pranas, who are the Rudras.” Thus
he rises from his illness and becomes free of it.

5. His next forty-eight years constitute the third
oblation. The Jagati metre has forty-eight syllables and the third
oblation is offered with Jagati hymns. The Adityas are connected with that
part of the sacrifice. The pranas are the Adityas; for, verily, they take
up (adadate) every-thing.

6. If anything ails him during that third period, he
should recite the following mantra: “O ye pranas, ye Adityas, extend
this my third libation to the full age. May I, who am a sacrifice, not
disappear in the midst of the pranas, who are the Adityas.” Thus he
rises from his illness and becomes free of it.

7. Mahidasa, the son of Itara, knew this and said
addressing a disease: “O you disease! Why do you afflict me? I shall
not die of this pain” He lived a hundred and sixteen years. He, too,
who knows this lives on to a hundred and sixteen years.

Chapter
XVII – Man as a Sacrifice (II)

1. When a man hungers, thirsts and abstains from
pleasures-these are his initiatory rites.

2. When he eats, drinks and enjoys pleasures, he then
participates in Upasadas.

3. When a man laughs, eats and enjoys sexual
intercourse-these are Stuta and Sastra.

4. Austerity, almsgiving, uprightness, non-violence and
truthfulness-these are the gifts (dakshina) for the priests.

5. Because the life of a man is a sacrifice therefore
they say that his mother will give birth (soshyati) to him, or his mother
has given birth (asoshta) to him. The same words are used in the
Soma-sacrifice and mean: “He will pour out the Soma-juice” and
“He has poured out the Soma-juice.” This is his birth. His death
is the Avabhritha.

6. Ghora, of the line of Angirasa, communicated this
teaching to Krishna, the son of Devaki-and it quenched Krishna’s thirst
for any other knowledge-and said: “When a man approaches death he
should take refuge in these three thoughts: ‘Thou art indestructible (akshata),’
‘Thou art unchanging (aprachyuta),’ and ‘Thou art the subtle prana.’

“On this subject there are two Rik-verses:

7. “They (i.e. the knowers of Brahman) see
everywhere the Supreme Light, which shines in Brahman, which is
all-pervading like the light of day and which belongs to the primeval
Seed.

‘Perceiving the higher light in the sun-which is above
the darkness of ignorance-as the higher light in the heart, perceiving the
Supreme Light which is higher than all lights, we have reached the Highest
Light, the Sun, the most luminous among the gods, yea, we have reached the
Highest Light, the Sun, the most luminous among the gods.”

Chapter
XVIII – The Mind and the Akasa as Symbols of Brahman

1. One should meditate on the mind as Brahman-this is
said with reference to the body. One should meditate on the akasa as
Brahman-this is to said with reference to the gods. Thus both-the
meditation with reference to the body and the meditation with reference to
the gods-are being taught.

2. That Brahman has four feet (quarters): speech is one
foot, the prana (the nose) is one foot, the eye is one foot, the ear is
one foot-this is to said with reference to the body. Now with reference to
the gods: Agni (fire) is one foot, Vayu (air) is one foot, Aditya (the
sun) is one foot and the quarters (disah) are one foot. This is the
twofold meditation with reference to the body and with reference to the
gods.

3. Speech is, indeed, a fourth foot (quarter) of Brahman
of which the mind is a symbol. It shines and warms with the light of fire.
He who knows this shines and warms with fame, with renown and with the
radiance of Brahman.

4. Prana (the nose) is, indeed, a fourth foot of Brahman.
It shines and warms with the light of the air. He who knows this shines
and warms with fame, with renown and with the radiance of Brahman.

5. The eye, indeed, is a fourth foot of Brahman. It
shines and warms with the light of the sun. He who knows this shines and
warms with fame, with renown and with the radiance of Brahman.

6. The ear, indeed, is a fourth foot of Brahman. It
shines and warms with the light of the quarters. With fame, with renown
and with the radiance of Brahman he shines and warms who knows this, yea,
who knows this.

Chapter
XIX – Meditation on the Sun as Brahman

1. The sun is Brahman: this is the teaching. An
explanation thereof follows:

In the beginning this universe was non-existent. It
became existent. It grew. It turned into an egg. The egg lay for the
period of a year. Then it broke open. Of the two halves of the egg-shell,
one half was of silver, the other of gold.

2. That which was of silver became the earth; that which
was of gold, heaven. What was the thick membrane of the white became the
mountains; the thin membrane of the yolk, the must and the clouds. The
veins became the rivers; the fluid in the bladder, the ocean.

3. And what was born of it was yonder Aditya, the sun.
when it was born shouts of “Hurrah!” arose, together with all
beings and all objects of desire. Therefore at its rise and its every
return shouts of “Hurrah!” together with all beings and all
objects of desire arise.

4. He who, knowing this, meditates on the sun as
Brahman-pleasant sounds will quickly approach him and continue to delight
him, yea, continue to delight him.

 

Part
Four

 

Chapter I – The Story of Janasruti and Raikva

1. There once lived a king named Janasruti, who was a
great-grandson of Janasruta. He bestowed his gifts with respect, gave away
liberally and cooked much food for the hungry. He built rest-houses
every-where with the thought that people everywhere would eat his food.

2. One night some flamingos were flying along. One
flamingo said to another: “Hey! Ho! Short-sighted, Short-sighted! The
radiance of Janasruti, the great-grandson of Janasruta, has spread to the
sky. Do not touch it, lest it should burn you.”

3. The other replied: “Say, who is this person about
whom you have spoken as though he were like Raikva, the man with the
cart?”

“What sort of person is this Raikva, the man with
the cart?”

4. The short-sighted flamingo replied: “As in a game
of dice, when the krita is won, the lower ones also are won, so whatever
merits people acquire all accrue to that Raikva. As Raikva I describe him,
too, who knows what Raikva knows.”

5-6. Janasruti the great-grandson of Janasruta overheard
this conversation. Immediately after getting out of bed, he said to his
attendant:

“Friend, did you speak of me as though I were Raikva,
the man with the cart?”

“What sort of person is Raikva, the man with the
cart?”

“As in a game of dice, when the krita is won, the
lower ones also are won, so whatever merits people acquire all accrue to
that Raikva. As Raikva I describe him, too, who knows what Raikva
knows.”

7. The attendant searched for him and returned without
finding him. Then the king said to him: “Listen, where a knower of
Brahman is to searched for, look for him there.”

8. After proper search the attendant came upon a person
who, lying underneath his cart, was scratching an itch. Humbly he took his
seat near him and said: “Revered Sir, are you Raikva, the man with
the cart?”

“Oh yes, I am he,” he answered.

Then the attendant returned, saying to himself: “I
have found him out.”

Chapter
II – Dialogue of Raikva and Janasruti (I)

1-2. Then Janasruti the great-grandson of Janasruta took
with him six hundred cows, a necklace and a chariot with mules and went to
Raikva and said:

“Raikva, here are six hundred cows, a necklace and a
chariot with mules. Pray, revered Sir, teach me the deity whom you
worship.”

3. To him the other said: “Ah, may the necklace and
the chariot remain with you, O Sudra, along with the cows.”

Thereupon Janasruti the great-grandson of Janasruta took
with him a thousand cows, a chariot with mules, a necklace and his own
daughter, too and went to Raikva.

4. Janasruti said to him: “Raikva, here are a
thousand cows, a necklace, a chariot with mules, this wife and this
village where you shall dwell. Revered Sir, teach me.”

5. Then considering her (the princess) as the door for
imparting knowledge, Raikva said: “O Sudra! You brought these cows
and other presents; this is good. But you will make me speak now only
through this means (i.e. the princess).”

These are the villages named Raikvaparna, in the country
of Mahavrishas, where Raikva lived.

Now Raikva said to the king:

Chapter
III – Dialogue of Raikva and Janasruti (II)

1. “Verily, Vayu (the air) is the swallower (samvarga).
For when fire goes out it is indeed swallowed by the air. When the sun
sets it is swallowed by the air. When the moon sets it is swallowed by the
air.

2. “When water dries up it is swallowed by the air.
For indeed the air absorbs them all. So much with reference to the gods.

3. “Now with reference to the body: Verily, the
prana is the swallower. When a man sleeps, speech goes into the prana,
sight goes into the prana, hearing goes into the prana and the mind goes
into the prana. For indeed the prana absorbs them all.

4. “These are the two swallowers: the air among the
gods, the prana among the senses.”

5. Once Saunaka of the line of Kapi and Abhipratarin, the
son of Kakshasena, were being waited upon at their meal, when a
brahmacharin begged food of them. They did not give him anything.

6. He said: “One God, Prajapati, swallowed the four
great ones. He is the Guardian of the world. O descendent of Kapi, O
Abhipratarin, mortals do not see Him though he abides in manifold forms.
Verily, this food has not been given to Him to whom it belongs.”

7. Sanaka of the line of Kapi, pondering on those words,
went to the brahmacharin and said: “He is the self of the gods, the
creator of all beings, with unbroken teeth, the eater, the truly wise one.
They speak of His magnificence as great, because without being eaten, He
eats even what is not common food. O brahmacharin, we meditate upon this
Brahman.”

Then he said to the attendants: “Give him
food.”

8. They gave food to him. Now these five (i.e. the eater
vayu and fire, the sun, the moon and water, which are its food) and those
five (i.e. the eater prana and the organs of speech, the eye, the ear and
the mind, which are its food) make ten. These together constitute the
krita (the highest throw in a game of dice). On account of this similarity
of ten, these ten are the food in the ten quarters and further, they are
Virat, the eater of food, by which all this becomes seen. All this he sees
and the eater of food he becomes, who knows this, yea, who knows this.

Chapter
IV – The Story of Satyakama

1. Once upon a time, Satyakama the son of Jabala
addressed his mother and said: “Revered Mother, I wish to become a
brahmacharin. Of what ancestry am I?”

2. She said to him: “I do not know, my child, of
what ancestry you are. In my youth I was preoccupied with many household
duties and with attending on guests when I conceived you. I do not know of
what ancestry you are. I am Jabala by name and you are Satyakama. So you
may speak of yourself as Satyakama Jabala (the son of Jabala).

3. He came to Gautama the son of Haridrumata and said:
“Revered Sir, I wish to live with you as a brahmacharin. May I
approach you, as a pupil?”

4. Gautama said to him: “Of what ancestry are you,
dear friend?” Satyakama said: “I do not know, Sir, of what
ancestry I am. I asked my mother about it and she replied: ‘In my youth I
was preoccupied with many household duties and with attending on guests
when I conceived you. I do not know of what ancestry you are. I am Jabala
by name and you are Satyakama.’ I am therefore, Sir, Satyakama Jabala.”

5. Gautama said: “None but a true brahmin would thus
speak out. Fetch the fuel, dear friend; I shall initiate you. You have not
departed from truth.”

He initiated Satyakama. Having separated out four hundred
lean and weak cows from his herd, he said: “Dear friend, go with
these.”

Driving them away toward the forest, Satyakama said:
“I shall not return until they become a thousand.” He lived a
number of years in the forest.

When the cows had become a thousand-

Chapter
V – Instruction by the Bull

1. The bull of the herd, addressing him, said: “Satyakama!”

“Revered Sir!” Satyakama replied.

The bull said: “Dear friend, we have become a
thousand, take us to teacher’s house.

2. “I will declare to you one foot of Brahman.”

“Declare it, Revered Sir.”

The bull said to him: “The east is one quarter, the
west is one quarter, the south is one quarter, the north is one quarter.
This, dear friend, is foot of Brahman, consisting of four quarters and
this foot is called Prakasavat (shining).

3. “He who knows this and meditates on the foot of
Brahman consisting four quarters as shining, becomes shining on this
earth. He conquers shining worlds-he who knows this and meditates on the
foot of Brahman consisting of four quarters as shining.”

Chapter
VI – Instruction by Fire

1. The bull further said: “Agni (fire) will declare
to you another foot of Brahman.”

Satyakama then, when it was the morrow, drove the cows in
the direction of the teacher’s house. And when they came together toward
evening, he lighted a fire, penned the cows, laid fuel on the fire and sat
down behind the fire, facing the east.

2. Agni (fire), addressing him, said: “Satyakama!”

“Revered Sir!” Satyakama replied.

3. “Dear friend, I will declare to you one foot of
Brahman.”

“Declare it, revered Sir.”

Agni said to him: “The earth is one quarter, the sky
is one quarter, heaven is one quarter, the ocean is one quarter. This,
dear friend, is one foot of Brahman, consisting of four quarters and this
foot is called Anantavat (endless).

4. “He who knows this and meditates on the foot of
Brahman consisting of four quarters as endless, becomes endless on this
earth. He conquers endless worlds-he who knows this and meditates on the
foot of Brahman consisting of four quarters as endless.”

Chapter
VII – Instruction by the Swan

1. Agni further said: “A hamsa (swan) will declare
to you another foot.”

Satyakama then, when it was the morrow, drove the cows in
the direction of the teacher’s house. And when they came together toward
evening, he lighted a fire, penned the cows, laid fuel on the fire and sat
down behind the fire, facing the east.

2. Then a swan flew to him and said: “Satyakama!”

“Revered Sir!” Satyakama replied.

3. Dear friend, I will declare to you one foot of
Brahman.”

“Declare it, revered Sir.”

The swan said to him: “Fire is one quarter, the sun
is one quarter, the moon is one quarter, lightning is one quarter. This,
dear friend, is one foot of Brahman, consisting of four quarters and this
foot is called Jyotishmat (luminous).

4. He who knows this and meditates on the foot of Brahman
consisting of four quarters as luminous, becomes luminous on this earth.
He conquers luminous worlds-he who knows this and meditates on the foot of
Brahman consisting of four quarters as luminous.

Chapter
VIII – Instruction by the Diver-Bird

1. The swan further said: “A madgu (diver-bird) will
declare to you another foot.”

Satyakama then, when it was the morrow, drove the cows in
the direction of the teacher’s house. And when they came together toward
evening, he lighted a fire, penned the cows, laid fuel on the fire and sat
down behind the fire, facing the east.

2. Then a diver-bird flew to him and said: “Satyakama!”

“Revered Sir!” Satyakama replied.

3. “Dear friend, I will declare to you one foot of
Brahman.”

“Declare it, revered Sir.”

The diver-bird said to him: “The prana is one
quarter, the eye is one quarter, the ear is one quarter, the mind is one
quarter. This, dear friend, is one foot of Brahman, consisting of four
quarters and this foot is called Ayatanavat (having support).

4. “He who knows this and meditates on the foot of
Brahman consisting of four quarters as Ayatanavat, possesses a support
(i.e. home) on this earth. He conquers the worlds which offer a home-he
who knows this and meditates on the foot of Brahman consisting of four
quarters as Ayatanavat.”

Chapter
IX – Instruction by the Teacher

1. Satyakama reached the teacher’s house. The teacher
said to him: “Satyakama!”

“Revered Sir!” Satyakama replied.

2. The teacher said: “Dear friend, you shine like
one who knows Brahman. Who has taught you?”

“Others than men,” he replied. “But I
wish, revered Sir, that you alone should teach me.”

3. “For I have heard from persons like your good
self that only knowledge which is learnt from a teacher (acharya) leads to
the highest good.”

Then he (Gautama) taught him the same knowledge. Nothing
whatsoever was left out, yea, nothing whatsoever was left out.

Chapter
X – The Story of Upakosala

1. Upakosala the son of Kamala dwelt as a brahmacharin
(religious student) with Satyakama the son of Jabala. He tended his
teacher’s fires for twelve years. Satyakama allowed his other pupils to
return to their homes after they had finished their Vedic studies but did
not allow Upakosala to depart.

2. Then his wife said to him: “This brahmacharin,
practising austerities, has intelligently tended your fires. Give him
instruction lest the fires should blame you.” The teacher, however,
went away on a journey without teaching him.

3. The brahmacharin out of mental grief began to fast.
Then the teacher’s wife said to him: “Brahmacharin, why do you not
eat?”

He said: “There are in a man like me many desires
directed to various objects. I am full of sorrows. I will not eat.”

4. Thereupon the fires said among themselves: “This
brahmacharin, practising austerities, has intelligently tended us. Come,
let us teach him.”

They said to him: “The prana is Brahman, ka (joy) is
Brahman, kha (the akaha) is Brahman.”

5. He said: “I understand that the prana is Brahman,
but I do not understand ‘joy’ (ka) and ‘the akasa’ (kha).”

They said: “What is joy (ka) is the akasa (kha),
what is the akasa (kha) is joy (ka).”

They taught him the prana (i.e. Brahman) and the akasa
related to it.

Chapter
XI – Instruction by the Household Fire

1. Next the Garhapatya Fire taught him: “The earth,
fire, food and the sun are my forms. The person that is seen in the sun-I
am he, I am he indeed.

2. “He who, knowing this, meditates on the fire
frees himself from sinful actions, obtains the World of the Garhapatya
Fire, reaches his full age and lives brightly. His descendants do not
perish. We support him in this world and in the other who, knowing this,
meditates on the fire.”

Chapter
XII – Instruction by the Southern Fire

1. Then the Anvaharya (Southern) Fie taught him:
“Water, the quarters, the stars and the moon are my forms. The person
that is seen in the moon-I am he, I am he indeed.

2. “He who, knowing this, meditates on the fire
frees himself from sinful actions, obtains the World of the Anvaharya
Fire, reaches his full age and lives brightly. His descendants do not
perish. We support him in this world and in the other who, knowing this,
meditates on the fire.”

Chapter
XIII – Instruction by the Ahavaniya Fire

1. Then the Ahavaniya Fire taught him: “The prana,
the akaha, heaven and lightning are my forms. The person that is seen in
lightning-I am he, I am he indeed.

2. “He who, knowing this, meditates on the fire
frees himself from sinful actions, obtains the World of the Anvaharya
Fire, reaches his full age and lives brightly. His descendants do not
perish. We support him in this world and in the other who, knowing this,
meditates on the fire.”

Chapter
XIV – Dialogue between the Teacher and the Pupil

1. Then they (i.e. all the fires) said: “Upakosala,
dear friend, thus we taught you the knowledge of ourselves and the
knowledge of the Self. But the teacher will teach you the way.”

The teacher returned and said to him: “Upakosala!”

2-3. He replied: “Revered Sir!”

“Dear friend, your face shines like that of one who
knows Brahman. Who has taught you?”

“Who should teach me, Sir?”

Here he conceals the fact, as it were.

And he said pointing to the fires: “For this reason
they are of this form now, though they were of a different form
before.”

“Dear friend, what did they teach you?”

“This,” Upakosala replied and repeated some of
what the fires had told him.

The teacher said: “They told you, dear friend, only
about the worlds, but I shall tell you about Brahman. As water does not
cling to the lotus leaf, so no evil clings to one who knows this.”

Upakosala said to him: “Revered Sir, please tell
me.”

Chapter
XV – Instruction by the Teacher

1. He said: “The person that is seen in the eye-that
is the Self. This is the immortal, the fearless; this is Brahman. That is
why, if one drops melted butter or water in the eye, it flows away on both
sides.

2. “The seers call him Samyadvama, for all blessings
(vama) go towards him (samyanti). All blessings go towards him who knows
this.

3. “He is also Vamani, for he carries to living
beings (nayati) all blessings (vama). He who knows this carries all
blessings.

4. “He is also called Bhamani, for he shines (bhati)
in all the worlds. He who knows this shines in all the worlds.

5. “Now, whether or not they perform the funeral
rites for such a person, he goes to light, from light to day, from day to
the bright half of the moon, from the bright half of the moon to the six
months during which the sun goes to the north, from those months to the
year, from the year to the sun, from the sun to the moon, from the moon to
lightning. There a person who is not a human being meets him and leads him
to Brahman. This is the Path of the Gods (Devayana), the path leading to
Brahman. Those who travel by it do not return to the whirl of humanity,
yea, they do not return.”

Chapter
XVI – The Silence of the Brahma Priest

1. Verily, he who moves along (i.e. the air) is the
sacrifice; for he, moving along, purifies everything. And because, moving
along, he purifies everything, he is the sacrifice. Of that sacrifice, the
mind and speech are the two ways.

2-3. The Brahma priest purifies one of the two (i.e. the
mind) by his mind. The other (i.e. speech) is purified through words by
the hotri priest, the adhvaryu priest and the udgatri priest.

If the Brahma priest, after the Prataranuvaka hymn has
begun and before the recitation of the Paridhaniya hymn, breaks his
silence and speaks, he purifies only one of the ways (i.e. speech), but
the other (i.e. the mind) is injured. As a man walking on one leg, or a
carriage going on one wheel, is injured, likewise the sacrifice is
injured. Following the injury to the sacrifice, the sacrificer too is
injured. By performing the defective sacrifice he becomes more sinful.

4. But if the Brahma priest, after the Prataranuvaka hymn
has begun and before the recitation of the Paridhaniya, does not break his
silence and speak, he purifies both the ways and neither of them is
injured.

As a man walking on two legs or a carriage going on two
wheels goes on without obstacle, likewise the sacrifice goes on without
obstacle. Following the success of the sacrifice, the sacrificer too fares
well. Having performed the sacrifice he becomes better.

Chapter
XVII – Penances for Mistakes in the Sacrifice

1. Prajapati brooded over the worlds; from them, thus
brooded over, he squeezed the essences: agni (fire) from the earth, vayu
(air) from the mid-region and aditya (the sun) from heaven.

2. He brooded over these three deities; from them, thus
brooded over, he squeezed the essences. The Rik-verses from fire, the
Yajus-verses from the air and the Saman-verses from the sun.

3. He brooded over the threefold knowledge (i.e. the
three Vedas); from them, thus brooded over, he squeezed the essences: Bhuh
from the Rik-verses, Bhuvah from the Yajus-verses and Svah from the Saman-verses.

4. If the sacrifice is injured with regard to the Rik-verses,
one should then offer a libation in the Garhapatya Fire saying: “Bhuh
Svaha!” Thus is healed the injury with regard to the Rik-verses by
means of the essence and the power of the Rik-verses themselves.

5. If the sacrifice is injured with regard to the Yajus-verses,
one should then offer a libation in the Southern (Dakshina) Fire, saying:
“Bhuvah Svaha !” Thus is healed the injury with regard to the
Yajus-verses by means of the essence and the power of the Yajus-verses
themselves.

6. If the sacrifice is injured with regard to the Saman-verses,
one should then offer a libation in the Ahavaniya Fire, saying: “Svah
Svaha!” Thus is healed the injury with regard to the Saman-verses by
means of the essence and the power of the Saman-verses themselves.

7-8. As one binds gold by means of borax and silver by
means of gold and tin by means of silver and lead by means of tin and iron
by means of lead and wood by means of iron or leather,

Likewise one heals any injury done to the sacrifice with
the power of these worlds, these gods and these three Vedas. That
sacrifice is well healed in which there is a Brahma priest who knows this.

9-10. That sacrifice is inclined to the north in which
there is a Brahma priest who knows this. And with regard to such a Brahma
priest, there is the following gatha: “Wherever it is injured,
thither he (the Brahma priest) goes.”

The silent Brahma alone, as one or the priests, protects
the sacrificer, as a mare protects a warrior. Because the Brahma priest
who knows this protects the sacrifice, the sacrificer and all the priests,
one should therefore make a person who knows this the Brahma priest and
not one who knows it not, yea, not one who knows it not.

 

 


CONTINUE TO CHANDOGYA UPANISHAD – PART II

 

 

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Guided Meditation, Calm, Relax, Focus, Quiet Mind, No Thought, Now, Present http://WisdomOfSource.com Short, relaxing guided meditation especially for those ... http://www.youtube.com/v/kvyYgE1TG2Q?version=3&f=videos&app=youtube_gdata Here is the original post: Guided Meditation, Calm, Relax, Focus, Quiet Mind, No Thought
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A guided vipassana meditation, watching the process of thinking rather than getting involved with the content of thoughts. http://www.youtube.com/v/ch-3i3ZXGEg?version=3&f=videos&app=youtube_gdata Original post: Vipassana - Thinking Process Meditation (30')
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Zen Garden - Cherry Blossoms Relaxation & Meditation Directed by Milos Kuhlman Music by Zenpurity Available on DVD at Amazon.com http://www.youtube.com/v/l_YSyUpf8Ec?version=3&f=videos&app=youtube_gdata The rest is here: Zen Garden - Cherry Blossoms, Relaxation & Meditation - 50 minutes
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A pair of urbanites embark on a 4000-mile bicycle ride in search of the last wild place in America; to their dismay they find it. Set in the wake of America's great western expansion, the film is a portrait of bike touring and a meditation on wilderness. source
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Hello my name is Jody and I would like you to find a position that is comfortable for you. This meditation is intended to help you fall asleep so lying down ... http://www.youtube.com/v/fEIb9OzIm0Q?version=3&f=videos&app=youtube_gdata Read the original post: 2 Hours Relaxation Meditation for Deep Sleep and Good Dreams
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This ear whispered and soft spoken sleep meditation uses metaphors of your thoughts, state of consciousness and emotional state to knock you out and have vivid dreams. This hypnosis-like induction... http://www.youtube.com/v/kiukjf1OAd8?version=3&f=videos&app=youtube_gdata See more here: GO TO SLEEP meditation with 3D SHOE CLICKING: Binaural ASMR whisper & soft spoken EAR relaxation
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Straight Outta Compton tells the true story of how five young cultural rebels - armed only with their lyrics, swagger, bravado and raw talent - stood up to the authorities that meant to keep them down and formed the world's most dangerous group, N.W.A. And as they spoke the truth… ∞
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From the series: INNER & OUTER ECOLOGY - a revolution in consciousness Osho International presents in this new series "Inner and Outer Ecology" a selection of talks in which Osho addresses issues related to humanity and our behavior on planet Earth. He says that "this is the only planet in… ∞
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BRAND: A Second Coming chronicles actor / comedian / activist Russell Brand on his journey from addict, self-proclaimed narcissist and Hollywood star living in the fast-lane to his current, and unexpected, role as political disruptor & newfound hero to the underserved. source
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A pair of urbanites embark on a 4000-mile bicycle ride in search of the last wild place in America; to their dismay they find it. Set in the wake of America's great western expansion, the film is a portrait of bike touring and a meditation on wilderness. source
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Hello my name is Jody and I would like you to find a position that is comfortable for you. This meditation is intended to help you fall asleep so lying down ... http://www.youtube.com/v/fEIb9OzIm0Q?version=3&f=videos&app=youtube_gdata Read the original post: 2 Hours Relaxation Meditation for Deep Sleep and Good Dreams
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In the shady campgrounds of Yosemite valley, climbers carved out a counterculture lifestyle of dumpster-diving and wild parties that clashed with the conservative values of the National Park Service. And up on the walls, generation after generation has pushed the limits of climbing, vying amongst each other for supremacy on… ∞
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This ear whispered and soft spoken sleep meditation uses metaphors of your thoughts, state of consciousness and emotional state to knock you out and have vivid dreams. This hypnosis-like induction... http://www.youtube.com/v/kiukjf1OAd8?version=3&f=videos&app=youtube_gdata See more here: GO TO SLEEP meditation with 3D SHOE CLICKING: Binaural ASMR whisper & soft spoken EAR relaxation
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Straight Outta Compton tells the true story of how five young cultural rebels - armed only with their lyrics, swagger, bravado and raw talent - stood up to the authorities that meant to keep them down and formed the world's most dangerous group, N.W.A. And as they spoke the truth… ∞
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Free online guided meditation (for anxiety and stress relief) Introduction video:- http://www.youtube.com/watch?v=IKHSvIUlsrw To learn the Full kriya yoga me... http://www.youtube.com/v/FTqGU31H2P8?version=3&f=videos&app=youtube_gdata View post: Meditation for anxiety and stress relief
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From the series: INNER & OUTER ECOLOGY - a revolution in consciousness Osho International presents in this new series "Inner and Outer Ecology" a selection of talks in which Osho addresses issues related to humanity and our behavior on planet Earth. He says that "this is the only planet in… ∞
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in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
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BRAND: A Second Coming chronicles actor / comedian / activist Russell Brand on his journey from addict, self-proclaimed narcissist and Hollywood star living in the fast-lane to his current, and unexpected, role as political disruptor & newfound hero to the underserved. source
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There are no drums or any thing too fancy or complicated here. http://www.youtube.com/v/IZNU7sCEDLM?version=3&f=videos&app=youtube_gdata More: 10 HOURS MEDITATION MUSIC
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Spectacular natural scenes thoughtfully blended with superb classical music. Visit the winter wonders of an Alpine paradise and relax with stunning images of the native flora and fauna while Tchaikovsky, Vivaldi, Wagner and other great composers set the mood. Perfect for reading! Winter Wonders: Big horn sheep, eagles and fresh… ∞
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If God could be filmed, what would He look like? In this explosive documentary, filmmaker Darren Wilson attempts to do the impossible: film God and understand His character. Along the way, Darren and his team encounter powerful witch doctors, violent gang leaders, Hindu holy men, and everyday people with extraordinary… ∞
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Can a sacred plant medicine from the Amazon heal our minds and spirits? In the heart of the jungle, a naturopathic doctor and an accountant experience life-altering epiphanies when they drink the psychoactive brew ayahuasca, the 'Vine of the Soul'. This award-winning documentary explores the mystery of ayahuasca shamanism, offering… ∞
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This filmed version of the 1927 George Gershwin Broadway musical Funny Face utilizes the play's original star, Fred Astaire, and several of the original tunes, then goes merrily off on its own. Astaire is cast as as fashion photographer Dick Avery (a character based on Richard Avedon, the film's "visual… ∞
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This is the story of a woman who thought she had it all -- until she lost her beloved mother to cancer. Trying to process and understand her profound grief, Suzanne embarked on a journey and turned to a deeper practice of yoga. Along the way, she discovers what YOGA… ∞