{"schema_version":1,"access":"public","rights":"Public-domain or compatibly licensed source editions; provenance is retained per record.","work":{"slug":"chandogya-upanishad","title":"Chandogya Upanishad","author":"Unknown","tradition":"hindu","language":"sa","genre":"Upanishad","period":"c. 1st millennium BCE","source_url":"https://sa.wikisource.org/w/index.php?oldid=226101","original":{"text":"### Section 1.1\n\n[1.1.1] ओमित्येतदक्षरमुद्गीथमुपासीत । ओमिति ह्युद्गायति तस्योपव्याख्यानम् ॥ १ ॥\n\n[1.1.2] एषा भूतानां पृथिवी रसः पृथिव्या अपो रसः अपामोषधयो रस ओषधीनां पुरुषो रसः पुरुषस्य वाग्रसो वाच ऋग्रस ऋचः साम रसः साम्न उद्गीथो रसः ॥ २ ॥\n\n[1.1.3] स एष रसानाꣳ रसतमः परमः परार्ध्योऽष्टमो यदुद्गीथः ॥ ३ ॥\n\n[1.1.4] कतमा कतमर्क्कतमत्कतमत्साम कतमः कतम उद्गीथ इति विमृष्टं भवति ॥ ४ ॥\n\n[1.1.5] वागेवर्क्प्राणः सामोमित्येतदक्षरमुद्गीथस्तद्वा एतन्मिथुनं यद्वाक्च प्राणश्चर्क्च साम च ॥ ५ ॥\n\n[1.1.6] तदेतन्मिथुनमोमित्येतस्मिन्नक्षरे सꣳ सृज्यते यदा वै मिथुनौ समागच्छत आपयतो वै तावन्योन्यस्य कामम् ॥ ६ ॥\n\n[1.1.7] आपयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते ॥ ७ ॥\n\n[1.1.8] तद्वा एतदनुज्ञाक्षरं यद्धि किञ्चानुजानात्योमित्येव तदाहैषो एव समृद्धिर्यदनुज्ञा समर्धयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते ॥ ८ ॥\n\n[1.1.9] तेनेयं त्रयीविद्या वर्तते ओमित्याश्रावयत्योमितिशꣳसत्योमित्युद्गायत्येतस्यैवाक्षरस्यापचित्यै महिम्ना रसेन ॥ ९ ॥\n\n[1.1.10] तेनोभौ कुरुतो यश्चैतदेवं वेद यश्च न वेद । नाना तु विद्या चाविद्या च यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवतीति खल्वेतस्यैवाक्षरस्योपव्याख्यानं भवति ॥ १० ॥\n\n### Section 1.2\n\n[1.2.1] देवासुरा ह वै यत्र संयेतिरे उभये प्राजापत्यास्तद्ध देवा उद्गीथमाजह्रुरनेनैनानभिभविष्याम इति ॥ १ ॥\n\n[1.2.2] ते ह नासिक्यं प्राणमुद्गीथमुपासांचक्रिरे तꣳ  हासुराः पाप्मना विविधुस्तस्मात्तेनोभयं जिघ्रति सुरभि च दुर्गन्धि च पाप्मना ह्येष विद्धः ॥ २ ॥\n\n[1.2.3] अथ ह वाचमुद्गीथमुपासांचक्रिरे ताꣳ  हासुराः पाप्मना विविधुस्तस्मात्तयोभयं वदति सत्यं चानृतं च पाप्मना ह्येषा विद्धा ॥ ३ ॥\n\n[1.2.4] अथ ह चक्षुरुद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयं पश्यति दर्शनीयं चादर्शनीयं च पाप्मना ह्येतद्विद्धम् ॥ ४ ॥\n\n[1.2.5] अथ ह श्रोत्रमुद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयꣳ  शृणोति श्रवणीयं चाश्रवणीयं च पाप्मना ह्येतद्विद्धम् ॥ ५ ॥\n\n[1.2.6] अथ ह मन उद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयꣳ संकल्पते संकल्पनीयं चासंकल्पनीयं च पाप्मना ह्येतद्विद्धम् ॥ ६ ॥\n\n[1.2.7] अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासांचक्रिरे तꣳ हासुरा ऋत्वा विदध्वंसुर्यथाश्मानमाखणमृत्वा विध्वꣳ सेतैवम् ॥ ७ ॥\n\n[1.2.8] यथाश्मानमाखणमृत्वा विध्वꣳ सत एवꣳ  हैव स विध्वꣳसते य एवंविदि पापं कामयते यश्चैनमभिदासति स एषोऽश्माखणः ॥ ८ ॥\n\n[1.2.9] नैवैतेन सुरभि न दुर्गन्धि विजानात्यपहतपाप्मा ह्येष तेन यदश्नाति यत्पिबति तेनेतरान्प्राणानवति एतमु एवान्ततोऽवित्त्वोत्क्रमति व्याददात्येवान्तत इति ॥ ९ ॥\n\n[1.2.10] तꣳ  हाङ्गिरा उद्गीथमुपासाञ्चक्र एतमु एवाङ्गिरसं मन्यन्तेऽङ्गानां यद्रसः ॥ १० ॥\n\n[1.2.11] तेन तꣳ ह बृहस्पतिरुद्गीथमुपासञ्चक्र एतमु एव बृहस्पतिं मन्यन्ते वाग्घि बृहती तस्या एष पतिः ॥ ११ ॥\n\n[1.2.12] तेन तꣳ हायास्य उद्गीथमुपासाञ्चक्र एतमु एवायास्यं मन्यन्त आस्याद्यदयते ॥ १२ ॥\n\n[1.2.13] तेन तꣳ ह बको दाल्भ्यो विदाञ्चकार । स ह नैमिशीयानामुद्गाता बभूव स ह स्मैभ्यः कामानागायति ॥ १३ ॥\n\n[1.2.14] आगाता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्त इत्यध्यात्मम् ॥ १४ ॥\n\n### Section 1.3\n\n[1.3.1] अथाधिदैवतं य एवासौ तपति तमुद्गीथमुपासीतोद्यन्वा एष प्रजाभ्य उद्गायति । उद्यꣳ स्तमो भयमपहन्त्यपहन्ता ह वै भयस्य तमसो भवति य एवं वेद ॥ १ ॥\n\n[1.3.2] समान उ एवायं चासौ चोष्णोऽयमुष्णोऽसौ स्वर इतीममाचक्षते स्वर इति प्रत्यास्वर इत्यमुं तस्माद्वा एतमिमममुं चोद्गीथमुपासीत ॥ २ ॥\n\n[1.3.3] अथ खलु व्यानमेवोद्गीथमुपासीत यद्वै प्राणिति स प्राणो यदपानिति सोऽपानः । अथ यः प्राणापानयोः सन्धिः स व्यानो यो व्यानः सा वाक् । तस्मादप्राणन्ननपानन्वाचमभिव्याहरति ॥ ३ ॥\n\n[1.3.4] या वाक्सर्क्तस्मादप्राणन्ननपानन्नृचमभिव्याहरति यर्क्तत्साम तस्मादप्राणन्ननपानन्साम गायति यत्साम स उद्गीथस्तस्मादप्राणन्ननपानन्नुद्गायति ॥ ४ ॥\n\n[1.3.5] अतो यान्यन्यानि वीर्यवन्ति कर्माणि यथाग्नेर्मन्थनमाजेः सरणं दृढस्य धनुष आयमनमप्राणन्ननपानꣳ स्तानि करोत्येतस्य हेतोर्व्यानमेवोद्गीथमुपासीत ॥ ५ ॥\n\n[1.3.6] अथ खलूद्गीथाक्षराण्युपासीतोद्गीथ इति प्राण एवोत्प्राणेन ह्युत्तिष्ठति वाग्गीर्वाचो ह गिर इत्याचक्षतेऽन्नं थमन्ने हीदꣳ सर्वꣳ स्थितम् ॥ ६ ॥\n\n[1.3.7] द्यौरेवोदन्तरिक्षं गीः पृथिवी थमादित्य एवोद्वायुर्गीरग्निस्थꣳ सामवेद एवोद्यजुर्वेदो गीर्ऋग्वेदस्थं दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतान्येवं विद्वानुद्गीथाक्षराण्युपास्त उद्गीथ इति ॥ ७ ॥\n\n[1.3.8] अथ खल्वाशीःसमृद्धिरुपसरणानीत्युपासीत येन साम्ना स्तोष्यन्स्यात्तत्सामोपधावेत् ॥ ८ ॥\n\n[1.3.9] यस्यामृचि तामृचं यदार्षेयं तमृषिं यां देवतामभिष्टोष्यन्स्यात्तां देवतामुपधावेत् ॥ ९ ॥\n\n[1.3.10] येन च्छन्दसा स्तोष्यन्स्यात्तच्छन्द उपधावेद्येन स्तोमेन स्तोष्यमाणः स्यात्तꣳ स्तोममुपधावेत् ॥ १० ॥\n\n[1.3.11] यां दिशमभिष्टोष्यन्स्यात्तां दिशमुपधावेत् ॥ ११ ॥\n\n[1.3.12] आत्मानमन्तत उपसृत्य स्तुवीत कामं ध्यायन्नप्रमत्तोऽभ्याशो ह यदस्मै स कामः समृध्येत यत्कामः स्तुवीतेति यत्कामः स्तुवीतेति ॥ १२ ॥\n\n### Section 1.4\n\n[1.4.1] ओमित्येतदक्षरमुद्गीथमुपासीतोमिति ह्युद्गायति तस्योपव्याख्यानम् ॥ १ ॥\n\n[1.4.2] देवा वै मृत्योर्बिभ्यतस्त्रयीं विद्यां प्राविशꣳस्ते छन्दोभिरच्छादयन्यदेभिरच्छादयꣳस्तच्छन्दसां छन्दस्त्वम् ॥ २ ॥\n\n[1.4.3] तानु तत्र मृत्युर्यथा मत्स्यमुदके परिपश्येदेवं पर्यपश्यदृचि साम्नि यजुषि । ते नु विदित्वोर्ध्वा ऋचः साम्नो यजुषः स्वरमेव प्राविशन् ॥ ३ ॥\n\n[1.4.4] यदा वा ऋचमाप्नोत्योमित्येवातिस्वरत्येवꣳ सामैवं यजुरेष उ स्वरो यदेतदक्षरमेतदमृतमभयं तत्प्रविश्य देवा अमृता अभया अभवन् ॥ ४ ॥\n\n[1.4.5] स य एतदेवं विद्वानक्षरं प्रणौत्येतदेवाक्षरꣳ स्वरममृतमभयं प्रविशति तत्प्रविश्य यदमृता देवास्तदमृतो भवति ॥ ५ ॥\n\n### Section 1.5\n\n[1.5.1] अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इत्यसौ वा आदित्य उद्गीथ एष प्रणव ओमिति ह्येष स्वरन्नेति ॥ १ ॥\n\n[1.5.2] एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच रश्मीꣳस्त्वं पर्यावर्तयाद्बहवो वै ते भविष्यन्तीत्यधिदैवतम् ॥ २ ॥\n\n[1.5.3] अथाध्यात्मं य एवायं मुख्यः प्राणस्तमुद्गीथमुपासीतोमिति ह्येष स्वरन्नेति ॥ ३ ॥\n\n[1.5.4] एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच प्राणाꣳ स्त्वं भूमानमभिगायताद्बहवो वै मे भविष्यन्तीति ॥ ४ ॥\n\n[1.5.5] अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इति होतृषदनाद्धैवापि दुरुद्गीथमनुसमाहरतीत्यनुसमाहरतीति ॥ ५ ॥\n\n### Section 1.6\n\n[1.6.1] इयमेवर्गग्निः साम तदेतदेतस्यामृच्यध्यूढꣳ  साम तस्मादृच्यध्यूढꣳ साम गीयत इयमेव साग्निरमस्तत्साम ॥ १ ॥\n\n[1.6.2] अन्तरिक्षमेवर्ग्वायुः साम तदेतदेतस्यामृच्यध्यूढꣳ  साम तस्मादृच्यध्यूढꣳ  साम गीयतेऽन्तरिक्षमेव सा वायुरमस्तत्साम ॥ २ ॥\n\n[1.6.3] द्यौरेवर्गादित्यः साम तदेतदेतस्यामृच्यध्यूढꣳ  साम तस्मादृच्यध्यूढꣳ  साम गीयते द्यौरेव सादित्योऽमस्तत्साम ॥ ३ ॥\n\n[1.6.4] नक्षत्राण्येवर्क्चन्द्रमाः साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ  साम गीयते नक्षत्राण्येव सा चन्द्रमा अमस्तत्साम ॥ ४ ॥\n\n[1.6.5] अथ यदेतदादित्यस्य शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढꣳ  साम तस्मादृच्यध्यूढꣳ  साम गीयते ॥ ५ ॥\n\n[1.6.6] अथ यदेवैतदादित्यस्य शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदमस्तत्सामाथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो दृश्यते हिरण्यश्मश्रुर्हिरण्यकेश आप्रणखात्सर्व एव सुवर्णः ॥ ६ ॥\n\n[1.6.7] तस्य यथा कप्यासं पुण्डरीकमेवमक्षिणी तस्योदिति नाम स एष सर्वेभ्यः पाप्मभ्य उदित उदेति ह वै सर्वेभ्यः पाप्मभ्यो य एवं वेद ॥ ७ ॥\n\n[1.6.8] तस्यर्क्च साम च गेष्णौ तस्मादुद्गीथस्तस्मात्त्वेवोद्गातैतस्य हि गाता स एष ये चामुष्मात्पराञ्चो लोकास्तेषां चेष्टे देवकामानां चेत्यधिदैवतम् ॥ ८ ॥\n\n### Section 1.7\n\n[1.7.1] अथाध्यात्मं वागेवर्क्प्राणः साम तदेतदेतस्यामृच्यध्यूढꣳ  साम तस्मादृच्यध्यूढꣳ साम गीयते वागेव सा प्राणोऽमस्तत्साम ॥ १ ॥\n\n[1.7.2] चक्षुरेवर्गात्मा साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते चक्षुरेव सात्मामस्तत्साम ॥ २ ॥\n\n[1.7.3] श्रोत्रमेवर्ङ्मनः साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते श्रोत्रमेव सा मनोऽमस्तत्साम ॥ ३ ॥\n\n[1.7.4] अथ यदेतदक्ष्णः शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते अथ यदेवैतदक्ष्णः शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदमस्तत्साम ॥ ४ ॥\n\n[1.7.5] अथ य एषोऽन्तरक्षिणि पुरुषो दृश्यते सैवर्क्तत्साम तदुक्थं तद्यजुस्तद्ब्रह्म तस्यैतस्य तदेव रूपं यदमुष्य रूपं यावमुष्य गेष्णौ तौ गेष्णौ यन्नाम तन्नाम ॥ ५ ॥\n\n[1.7.6] स एष ये चैतस्मादर्वाञ्चो लोकास्तेषां चेष्टे मनुष्यकामानां चेति तद्य इमे वीणायां गायन्त्येतं ते गायन्ति तस्मात्ते धनसनयः ॥ ६ ॥\n\n[1.7.7] अथ य एतदेवं विद्वान्साम गायत्युभौ स गायति सोऽमुनैव स एष ये चामुष्मात्पराञ्चो लोकास्ताꣳ श्चाप्नोति देवकामास्ताꣳ श्च ॥ ७ ॥\n\n[1.7.8] अथानेनैव ये चैतस्मादर्वाञ्चो लोकास्ताꣳ श्चाप्नोति मनुष्यकामाꣳश्च तस्मादु हैवंविदुद्गाता ब्रूयात् ॥ ८ ॥\n\n[1.7.9] कं ते काममागायानीत्येष ह्येव कामागानस्येष्टे य एवं विद्वान्साम गायति साम गायति ॥ ९ ॥\n\n### Section 1.8\n\n[1.8.1] त्रयो होद्गीथे कुशला बभूवुः शिलकः शालावत्यश्चैकितायनो दाल्भ्यः प्रवाहणो जैवलिरिति ते होचुरुद्गीथे वै कुशलाः स्मो हन्तोद्गीथे कथां वदाम इति ॥ १ ॥\n\n[1.8.2] तथेति ह समुपविविशुः स ह प्रवाहणो जैवलिरुवाच भगवन्तावग्रे वदतां ब्राह्मणयोर्वदतोर्वाचꣳ श्रोष्यामीति ॥ २ ॥\n\n[1.8.3] स ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाच हन्त त्वा पृच्छानीति पृच्छेति होवाच ॥ ३ ॥\n\n[1.8.4] का साम्नो गतिरिति स्वर इति होवाच स्वरस्य का गतिरिति प्राण इति होवाच प्राणस्य का गतिरित्यन्नमिति होवाचान्नस्य का गतिरित्याप इति होवाच ॥ ४ ॥\n\n[1.8.5] अपां का गतिरित्यसौ लोक इति होवाचामुष्य लोकस्य का गतिरिति न स्वर्गं लोकमति नयेदिति होवाच स्वर्गं वयं लोकꣳ  सामाभिसंस्थापयामः स्वर्गसꣳस्तावꣳ  हि सामेति ॥ ५ ॥\n\n[1.8.6] तꣳ  ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाचाप्रतिष्ठितं वै किल ते दाल्भ्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति ॥ ६ ॥\n\n[1.8.7] हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाचामुष्य लोकस्य का गतिरित्ययं लोक इति होवाचास्य लोकस्य का गतिरिति न प्रतिष्ठां लोकमिति नयेदिति होवाच प्रतिष्ठां वयं लोकꣳ सामाभिसꣳस्थापयामः प्रतिष्ठासꣳ स्तावꣳ  हि सामेति ॥ ७ ॥\n\n[1.8.8] तꣳ  ह प्रवाहणो जैवलिरुवाचान्तवद्वै किल ते शालावत्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाच ॥ ८ ॥\n\n### Section 1.9\n\n[1.9.1] अस्य लोकस्य का गतिरित्याकाश इति होवाच सर्वाणि ह वा इमानि भूतान्याकाशादेव समुत्पद्यन्त आकाशं प्रत्यस्तं यन्त्याकाशो ह्येवैभ्यो ज्यायानकाशः परायणम् ॥ १ ॥\n\n[1.9.2] स एष परोवरीयानुद्गीथः स एषोऽनन्तः परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्परोवरीयाꣳसमुद्गीथमुपास्ते ॥ २ ॥\n\n[1.9.3] तꣳ  हैतमतिधन्वा शौनक उदरशाण्डिल्यायोक्त्वोवाच यावत्त एनं प्रजायामुद्गीथं वेदिष्यन्ते परोवरीयो हैभ्यस्तावदस्मिꣳल्लोके जीवनं भविष्यति ॥ ३ ॥\n\n[1.9.4] तथामुष्मिꣳ ल्लोके लोक इति स य एतमेवं विद्वानुपास्ते परोवरीय एव हास्यास्मिꣳल्लोके जीवनं भवति तथामुष्मिꣳल्लोके लोक इति लोके लोक इति ॥ ४ ॥\n\n### Section 1.10\n\n[1.10.1] मटचीहतेषु कुरुष्वाटिक्या सह जाययोषस्तिर्ह चाक्रायण इभ्यग्रामे प्रद्राणक उवास ॥ १ ॥\n\n[1.10.2] स हेभ्यं कुल्माषान्खादन्तं बिभिक्षे तꣳ  होवाच । नेतोऽन्ये विद्यन्ते यच्च ये म इम उपनिहिता इति ॥ २ ॥\n\n[1.10.3] एतेषां मे देहीति होवाच तानस्मै प्रददौ हन्तानुपानमित्युच्छिष्टं वै मे पीतꣳ  स्यादिति होवाच ॥ ३ ॥\n\n[1.10.4] न स्विदेतेऽप्युच्छिष्टा इति न वा अजीविष्यमिमा न खादन्निति होवाच कामो म उदपानमिति ॥ ४ ॥\n\n[1.10.5] स ह खादित्वातिशेषाञ्जायाया आजहार साग्र एव सुभिक्षा बभूव तान्प्रतिगृह्य निदधौ ॥ ५ ॥\n\n[1.10.6] स ह प्रातः सञ्जिहान उवाच यद्बतान्नस्य लभेमहि लभेमहि धनमात्राꣳ  राजासौ यक्ष्यते स मा सर्वैरार्त्विज्यैर्वृणीतेति ॥ ६ ॥\n\n[1.10.7] तं जायोवाच हन्त पत इम एव कुल्माषा इति तान्खादित्वामुं यज्ञं विततमेयाय ॥ ७ ॥\n\n[1.10.8] तत्रोद्गातॄनास्तावे स्तोष्यमाणानुपोपविवेश स ह प्रस्तोतारमुवाच ॥ ८ ॥\n\n[1.10.9] प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति ॥ ९ ॥\n\n[1.10.10] एवमेवोद्गातारमुवाचोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति ॥ १० ॥\n\n[1.10.11] एवमेव प्रतिहर्तारमुवाच प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति ते ह समारतास्तूष्णीमासांचक्रिरे ॥ ११ ॥\n\n### Section 1.11\n\n[1.11.1] अथ हैनं यजमान उवाच भगवन्तं वा अहं विविदिषाणीत्युषस्तिरस्मि चाक्रायण इति होवाच ॥ १ ॥\n\n[1.11.2] स होवाच भगवन्तं वा अहमेभिः सर्वैरार्त्विज्यैः पर्यैषिषं भगवतो वा अहमवित्त्यान्यानवृषि ॥ २ ॥\n\n[1.11.3] भगवाꣳ स्त्वेव मे सर्वैरार्त्विज्यैरिति तथेत्यथ तर्ह्येत एव समतिसृष्टाः स्तुवतां यावत्त्वेभ्यो धनं दद्यास्तावन्मम दद्या इति तथेति ह यजमान उवाच ॥ ३ ॥\n\n[1.11.4] अथ हैनं प्रस्तोतोपससाद प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति ॥ ४ ॥\n\n[1.11.5] प्राण इति होवाच सर्वाणि ह वा इमानि भूतानि प्राणमेवाभिसंविशन्ति प्राणमभ्युज्जिहते सैषा देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रास्तोष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति ॥ ५ ॥\n\n[1.11.6] अथ हैनमुद्गातोपससादोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति ॥ ६ ॥\n\n[1.11.7] आदित्य इति होवाच सर्वाणि ह वा इमानि भूतान्यादित्यमुच्चैः सन्तं गायन्ति सैषा देवतोद्गीथमन्वायत्ता तां चेदविद्वानुदगास्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति ॥ ७ ॥\n\n[1.11.8] अथ हैनं प्रतिहर्तोपससाद प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति ॥ ८ ॥\n\n[1.11.9] अन्नमिति होवाच सर्वाणि ह वा इमानि भूतान्यन्नमेव प्रतिहरमाणानि जीवन्ति सैषा देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रत्यहरिष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति तथोक्तस्य मयेति ॥ ९ ॥\n\n### Section 1.12\n\n[1.12.1] अथातः शौव उद्गीथस्तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः स्वाध्यायमुद्वव्राज ॥ १ ॥\n\n[1.12.2] तस्मै श्वा श्वेतः प्रादुर्बभूव तमन्ये श्वान उपसमेत्योचुरन्नं नो भगवानागायत्वशनायाम वा इति ॥ २ ॥\n\n[1.12.3] तान्होवाचेहैव मा प्रातरुपसमीयातेति तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः प्रतिपालयाञ्चकार ॥ ३ ॥\n\n[1.12.4] ते ह यथैवेदं बहिष्पवमानेन स्तोष्यमाणाः सꣳरब्धाः सर्पन्तीत्येवमाससृपुस्ते ह समुपविश्य हिं चक्रुः ॥ ४ ॥\n\n[1.12.5] ओ३मदा३मों३पिबा३मों३ देवो वरुणः प्रजापतिः सविता३न्नमिहा२हरदन्नपते३ऽन्नमिहा२हरा२हरो३मिति ॥ ५ ॥\n\n### Section 1.13\n\n[1.13.1] अयं वाव लोको हाउकारः वायुर्हाइकारश्चन्द्रमा अथकार आत्मेहकारोऽग्निरीकारः ॥ १ ॥\n\n[1.13.2] आदित्य ऊकारो निहव एकारो विश्वे देवा औहोयिकारः प्रजापतिर्हिङ्कारः प्राणः स्वरोऽन्नं या वाग्विराट् ॥ २ ॥\n\n[1.13.3] अनिरुक्तस्त्रयोदशः स्तोभः सञ्चरो हुङ्कारः ॥ ३ ॥\n\n[1.13.4] दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतामेवꣳ  साम्नामुपनिषदं वेदोपनिषदं वेदेति ॥ ४ ॥\n\n### Section 2.1\n\n[2.1.1] समस्तस्य खलु साम्न उपासनꣳ साधु यत्खलु साधु तत्सामेत्याचक्षते यदसाधु तदसामेति ॥ १ ॥\n\n[2.1.2] तदुताप्याहुः साम्नैनमुपागादिति साधुनैनमुपागादित्येव तदाहुरसाम्नैनमुपागादित्यसाधुनैनमुपगादित्येव तदाहुः ॥ २ ॥\n\n[2.1.3] अथोताप्याहुः साम नो बतेति यत्साधु भवति साधु बतेत्येव तदाहुरसाम नो बतेति यदसाधु भवत्यसाधु बतेत्येव तदाहुः ॥ ३ ॥\n\n[2.1.4] स य एतदेवं विद्वान्साधु सामेत्युपास्तेऽभ्याशो ह यदेनꣳसाधवो धर्मा आ च गच्छेयुरुप च नमेयुः ॥ ४ ॥\n\n### Section 2.2\n\n[2.2.1] लोकेषु पञ्चविधꣳ सामोपासीत पृथिवी हिङ्कारोऽग्निः प्रस्तावोऽन्तरिक्षमुद्गीथ आदित्यः प्रतिहारो द्यौर्निधनमित्यूर्ध्वेषु  ॥ १ ॥\n\n[2.2.2] अथावृत्तेषु द्यौर्हिङ्कार आदित्यः प्रस्तावोऽन्तरिक्षमुद्गीथोऽग्निः प्रतिहारः पृथिवी निधनम् ॥ २ ॥\n\n[2.2.3] कल्पन्ते हास्मै लोका ऊर्ध्वाश्चावृत्ताश्च य एतदेवं विद्वाꣳल्लोकेषु पञ्चविधं सामोपास्ते ॥ ३ ॥\n\n### Section 2.3\n\n[2.3.1] वृष्टौ पञ्चविधꣳ सामोपासीत पुरोवातो हिङ्कारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार ॥ ४ ॥\n\n[2.3.2] उद्गृह्णाति तन्निधनं वर्षति हास्मै वर्षयति ह य एतदेवं विद्वान्वृष्टौ पञ्चविधꣳसामोपास्ते ॥ २ ॥\n\n### Section 2.4\n\n[2.4.1] सर्वास्वप्सु पञ्चविधꣳ सामोपासीत मेघो यत्संप्लवते स हिङ्कारो यद्वर्षति स प्रस्तावो याः प्राच्यः स्यन्दन्ते स उद्गीथो याः प्रतीच्यः स प्रतिहारः समुद्रो निधनम् ॥ १ ॥\n\n[2.4.2] न हाप्सु प्रैत्यप्सुमान्भवति य एतदेवं विद्वान्सर्वास्वप्सु पञ्चविधꣳसामोपास्ते ॥ २ ॥\n\n### Section 2.5\n\n[2.5.1] ऋतुषु पञ्चविधꣳसामोपासीत वसन्तो हिङ्कारः ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनम् ॥ १ ॥\n\n[2.5.2] कल्पन्ते हास्मा ऋतव ऋतुमान्भवति य एतदेवं विद्वानृतुषु पञ्चविधꣳ सामोपास्ते ॥ २ ॥\n\n### Section 2.6\n\n[2.6.1] पशुषु पञ्चविधꣳ सामोपासीताजा हिङ्कारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनम् ॥ १ ॥\n\n[2.6.2] भवन्ति हास्य पशवः पशुमान्भवति य एतदेवं विद्वान्पशुषु पञ्चविधꣳसामोपास्ते ॥ २ ॥\n\n### Section 2.7\n\n[2.7.1] प्राणेषु पञ्चविधं परोवरीयः सामोपासीत प्राणो हिङ्कारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारो मनो निधनं परोवरीयाꣳसि वा एतानि ॥ १ ॥\n\n[2.7.2] परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्प्राणेषु पञ्चविधं परोवरीयः सामोपास्त इति तु पञ्चविधस्य ॥ २ ॥\n\n### Section 2.8\n\n[2.8.1] अथ सप्तविधस्य वाचि सप्तविधꣳसामोपासीत यत्किञ्च वाचो हुमिति स हिङ्कारो यत्प्रेति स प्रस्तावो यदेति स आदिः ॥ १ ॥\n\n[2.8.2] यदुदिति स उद्गीथो यत्प्रतीति स प्रतिहारो यदुपेति स उपद्रवो यन्नीति तन्निधनम् ॥ २ ॥\n\n[2.8.3] दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतदेवं विद्वान्वाचि सप्तविधꣳसामोपास्ते ॥ ३ ॥\n\n### Section 2.9\n\n[2.9.1] अथ खल्वमुमादित्यꣳ सप्तविधꣳ सामोपासीत सर्वदा समस्तेन साम मां प्रति मां प्रतीति सर्वेण समस्तेन साम ॥ १ ॥\n\n[2.9.2] तस्मिन्निमानि सर्वाणि भूतान्यन्वायत्तानीति विद्यात्तस्य यत्पुरोदयात्स हिङ्कारस्तदस्य पशवोऽन्वायत्तास्तस्मात्ते हिङ्कुर्वन्ति हिङ्कारभाजिनो ह्येतस्य साम्नः ॥ २ ॥\n\n[2.9.3] अथ यत्प्रथमोदिते स प्रस्तावस्तदस्य मनुष्या३ अन्वायत्तास्तस्मात्ते प्रस्तुतिकामाः प्रशꣳसाकामाः प्रस्तावभाजिनो ह्येतस्य साम्नः ॥ ३ ॥\n\n[2.9.4] अथ यत्सङ्गववेलायाꣳ स आदिस्तदस्य वयाꣳस्यन्वायत्तानि तस्मात्तान्यन्तरिक्षेऽनारम्बणान्यादायात्मानं परिपतन्त्यादिभाजीनि ह्येतस्य साम्नः ॥ ४ ॥\n\n[2.9.5] अथ यत्संप्रति मध्यन्दिने स उद्गीथस्तदस्य देवा अन्वायत्तास्तस्मात्ते सत्तमाः प्राजापत्यानामुद्गीथभाजिनो ह्येतस्य साम्नः ॥ ५ ॥\n\n[2.9.6] अथ यदूर्ध्वं मध्यन्दिनात्प्रागपराह्णात्स प्रतिहारस्तदस्य गर्भा अन्वायत्तास्तस्मात्ते प्रतिहृतानावपद्यन्ते प्रतिहारभाजिनो ह्येतस्य साम्नः ॥ ६ ॥\n\n[2.9.7] अथ यदूर्ध्वमपराह्णात्प्रागस्तमयात्स उपद्रवस्तदस्यारण्या अन्वायत्तास्तस्मात्ते पुरुषं दृष्ट्वा कक्षꣳ श्वभ्रमित्युपद्रवन्त्युपद्रवभाजिनो ह्येतस्य साम्नः ॥ ७ ॥\n\n[2.9.8] अथ यत्प्रथमास्तमिते तन्निधनं तदस्य पितरोऽन्वायत्तास्तस्मात्तान्निदधति निधनभाजिनो ह्येतस्य साम्न एवं खल्वमुमादित्यꣳ सप्तविधꣳ सामोपास्ते ॥ ८ ॥\n\n### Section 2.10\n\n[2.10.1] अथ खल्वात्मसंमितमतिमृत्यु सप्तविधꣳ सामोपासीत हिङ्कार इति त्र्यक्षरं प्रस्ताव इति त्र्यक्षरं तत्समम् ॥ १ ॥\n\n[2.10.2] आदिरिति द्व्यक्षरं प्रतिहार इति चतुरक्षरं तत इहैकं तत्समम् ॥ २ ॥\n\n[2.10.3] उद्गीथ इति त्र्यक्षरमुपद्रव इति चतुरक्षरं त्रिभिस्त्रिभिः समं भवत्यक्षरमतिशिष्यते त्र्यक्षरं तत्समम् ॥ ३ ॥\n\n[2.10.4] निधनमिति त्र्यक्षरं तत्सममेव भवति तानि ह वा एतानि द्वाविꣳशतिरक्षराणि ॥ ४ ॥\n\n[2.10.5] एकविꣳशत्यादित्यमाप्नोत्येकविꣳशो वा इतोऽसावादित्यो द्वाविꣳशेन परमादित्याज्जयति तन्नाकं तद्विशोकम् ॥ ५ ॥\n\n[2.10.6] आप्नोति हादित्यस्य जयं परो हास्यादित्यजयाज्जयो भवति य एतदेवं विद्वानात्मसंमितमतिमृत्यु सप्तविधꣳ सामोपास्ते सामोपास्ते ॥ ६ ॥\n\n### Section 2.11\n\n[2.11.1] मनो हिङ्कारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारः प्राणो निधनमेतद्गायत्रं प्राणेषु प्रोतम् ॥ १ ॥\n\n[2.11.2] स एवमेतद्गायत्रं प्राणेषु प्रोतं वेद प्राणी भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या महामनाः स्यात्तद्व्रतम् ॥ २ ॥\n\n### Section 2.12\n\n[2.12.1] अभिमन्थति स हिङ्कारो धूमो जायते स प्रस्तावो ज्वलति स उद्गीथोऽङ्गारा भवन्ति स प्रतिहार उपशाम्यति तन्निधनꣳसꣳशाम्यति तन्निधनमेतद्रथन्तरमग्नौ प्रोतम् ॥ १ ॥\n\n[2.12.2] स य एवमेतद्रथन्तरमग्नौ प्रोतं वेद ब्रह्मवर्चस्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या न प्रत्यङ्ङग्निमाचामेन्न निष्ठीवेत्तद्व्रतम् ॥ २ ॥\n\n### Section 2.13\n\n[2.13.1] उपमन्त्रयते स हिङ्कारो ज्ञपयते स प्रस्तावः स्त्रिया सह शेते स उद्गीथः प्रति स्त्रीं सह शेते स प्रतिहारः कालं गच्छति तन्निधनं पारं गच्छति तन्निधनमेतद्वामदेव्यं मिथुने प्रोतम् ॥ १ ॥\n\n[2.13.2] स य एवमेतद्वामदेव्यं मिथुने प्रोतं वेद मिथुनीभवति मिथुनान्मिथुनात्प्रजायते सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या न काञ्चन परिहरेत्तद्व्रतम् ॥ २ ॥\n\n### Section 2.14\n\n[2.14.1] उद्यन्हिङ्कार उदितः प्रस्तावो मध्यन्दिन उद्गीथोऽपराह्णः प्रतिहारोऽस्तं यन्निधनमेतद्बृहदादित्ये प्रोतम् ॥ १ ॥\n\n[2.14.2] स य एवमेतद्बृहदादित्ये प्रोतं वेद तेजस्व्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या तपन्तं न निन्देत्तद्व्रतम् ॥ २ ॥\n\n### Section 2.15\n\n[2.15.1] अभ्राणि संप्लवन्ते स हिङ्कारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्निधनमेतद्वैरूपं पर्जन्ये प्रोतम् ॥ १ ॥\n\n[2.15.2] स य एवमेतद्वैरूपं पर्जन्ये प्रोतं वेद विरूपाꣳश्च सुरूपाꣳश्च पशूनवरुन्धे सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या वर्षन्तं न निन्देत्तद्व्रतम् ॥ २ ॥\n\n### Section 2.16\n\n[2.16.1] वसन्तो हिङ्कारो ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनमेतद्वैराजमृतुषु प्रोतम् ॥ १ ॥\n\n[2.16.2] स य एवमेतद्वैराजमृतुषु प्रोतं वेद विराजति प्रजया पशुभिर्ब्रह्मवर्चसेन सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्यर्तून्न निन्देत्तद्व्रतम् ॥ २ ॥\n\n### Section 2.17\n\n[2.17.1] पृथिवी हिङ्कारोऽन्तरिक्षं प्रस्तावो द्यौरुद्गीथो दिशः प्रतिहारः समुद्रो निधनमेताः शक्वर्यो लोकेषु प्रोताः ॥ १ ॥\n\n[2.17.2] स य एवमेताः शक्वर्यो लोकेषु प्रोता वेद लोकी भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या लोकान्न निन्देत्तद्व्रतम् ॥ २ ॥\n\n### Section 2.18\n\n[2.18.1] अजा हिङ्कारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनमेता रेवत्यः पशुषु प्रोताः ॥ १ ॥\n\n[2.18.2] स य एवमेता रेवत्यः पशुषु प्रोता वेद पशुमान्भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या पशून्न निन्देत्तद्व्रतम् ॥ २ ॥\n\n### Section 2.19\n\n[2.19.1] लोम हिङ्कारस्त्वक्प्रस्तावो माꣳसमुद्गीथोस्थि प्रतिहारो मज्जा निधनमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतम् ॥ १ ॥\n\n[2.19.2] स य एवमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतं वेदाङ्गी भवति नाङ्गेन विहूर्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या संवत्सरं मज्ज्ञो नाश्नीयात्तद्व्रतं मज्ज्ञो नाश्नीयादिति वा ॥ २ ॥\n\n### Section 2.20\n\n[2.20.1] अग्निर्हिङ्कारो वायुः प्रस्ताव आदित्य उद्गीथो नक्षत्राणि प्रतिहारश्चन्द्रमा निधनमेतद्राजनं देवतासु प्रोतम् ॥ १ ॥\n\n[2.20.2] स य एवमेतद्राजनं देवतासु प्रोतं वेदैतासामेव देवतानाꣳसलोकताꣳसर्ष्टिताꣳसायुज्यं गच्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या ब्राह्मणान्न निन्देत्तद्व्रतम् ॥ २ ॥\n\n### Section 2.21\n\n[2.21.1] त्रयी विद्या हिङ्कारस्त्रय इमे लोकाः स प्रस्तावोऽग्निर्वायुरादित्यः स उद्गीथो नक्षत्राणि वयाꣳसि मरीचयः स प्रतिहारः सर्पा गन्धर्वाः पितरस्तन्निधनमेतत्साम सर्वस्मिन्प्रोतम् ॥ १ ॥\n\n[2.21.2] स य एवमेतत्साम सर्वस्मिन्प्रोतं वेद सर्वꣳ ह भवति ॥ २ ॥\n\n[2.21.3] तदेष श्लोको यानि पञ्चधा त्रीणी त्रीणि तेभ्यो न ज्यायः परमन्यदस्ति ॥ ३ ॥\n\n[2.21.4] यस्तद्वेद स वेद सर्वꣳसर्वा दिशो बलिमस्मै हरन्ति सर्वमस्मीत्युपासित तद्व्रतं तद्व्रतम् ॥ ४ ॥\n\n### Section 2.22\n\n[2.22.1] विनर्दि साम्नो वृणे पशव्यमित्यग्नेरुद्गीथोऽनिरुक्तः प्रजापतेर्निरुक्तः सोमस्य मृदु श्लक्ष्णं वायोः श्लक्ष्णं बलवदिन्द्रस्य क्रौञ्चं बृहस्पतेरपध्वान्तं वरुणस्य तान्सर्वानेवोपसेवेत वारुणं त्वेव वर्जयेत् ॥ १ ॥\n\n[2.22.2] अमृतत्वं देवेभ्य आगायानीत्यागायेत्स्वधां पितृभ्य आशां मनुष्येभ्यस्तृणोदकं पशुभ्यः स्वर्गं लोकं यजमानायान्नमात्मन आगायानीत्येतानि मनसा ध्यायन्नप्रमत्तः स्तुवीत ॥ २ ॥\n\n[2.22.3] सर्वे स्वरा इन्द्रस्यात्मानः सर्व ऊष्माणः प्रजापतेरात्मानः सर्वे स्पर्शा मृत्योरात्मानस्तं यदि स्वरेषूपालभेतेन्द्रꣳशरणं प्रपन्नोऽभूवं स त्वा प्रति वक्ष्यतीत्येनं ब्रूयात् ॥ ३ ॥\n\n[2.22.4] अथ यद्येनमूष्मसूपालभेत प्रजापतिꣳशरणं प्रपन्नोऽभूवं स त्वा प्रति पेक्ष्यतीत्येनं ब्रूयादथ यद्येनꣳ स्पर्शेषूपालभेत मृत्युꣳ शरणं प्रपन्नोऽभूवं स त्वा प्रति धक्ष्यतीत्येनं ब्रूयात् ॥ ४ ॥\n\n[2.22.5] सर्वे स्वरा घोषवन्तो बलवन्तो वक्तव्या इन्द्रे बलं ददानीति सर्व ऊष्माणोऽग्रस्ता अनिरस्ता विवृता वक्तव्याः प्रजापतेरात्मानं परिददानीति सर्वे स्पर्शा लेशेनानभिनिहिता वक्तव्या मृत्योरात्मानं परिहराणीति ॥ ५ ॥\n\n### Section 2.23\n\n[2.23.1] त्रयो धर्मस्कन्धा यज्ञोऽध्ययनं दानमिति प्रथमस्तप एव द्वितीयो ब्रह्मचार्याचार्यकुलवासी तृतीयोऽत्यन्तमात्मानमाचार्यकुलेऽवसादयन्सर्व एते पुण्यलोका भवन्ति ब्रह्मसꣳस्थोऽमृतत्वमेति ॥ १ ॥\n\n[2.23.2] प्रजापतिर्लोकानभ्यतपत्तेभ्योऽभितप्तेभ्यस्त्रयी विद्या संप्रास्रवत्तामभ्यतपत्तस्या अभितप्ताया एतान्यक्षराणि संप्रास्र्वन्त भूर्भुवः स्वरिति ॥ २ ॥\n\n[2.23.3] तान्यभ्यतपत्तेभ्योऽभितप्तेभ्य ॐकारः संप्रास्रवत्तद्यथा शङ्कुना सर्वाणि पर्णानि संतृण्णान्येवमोंकारेण सर्वा वाक्संतृण्णोंकार एवेदꣳसर्वमोंकार एवेदꣳ सर्वम् ॥ ३ ॥\n\n### Section 2.24\n\n[2.24.1] ब्रह्मवादिनो वदन्ति यद्वसूनां प्रातः सवनꣳरुद्राणां माध्यन्दिनꣳसवनमादित्यानां च विश्वेषां च देवानां तृतीयसवनम् ॥ १ ॥\n\n[2.24.2] क्व तर्हि यजमानस्य लोक इति स यस्तं न विद्यात्कथं कुर्यादथ विद्वान्कुर्यात् ॥ २ ॥\n\n[2.24.3] पुरा प्रातरनुवाकस्योपाकरणाज्जघनेन गार्हपत्यस्योदाङ्मुख उपविश्य स वासवꣳसामाभिगायति ॥ ३ ॥\n\n[2.24.4] लो३कद्वारमपावा३र्णू ३३ पश्येम त्वा वयꣳरा ३३३३३ हु ३ म् आ ३३ ज्या ३ यो ३ आ ३२१११ इति ॥ ४ ॥\n\n[2.24.5] अथ जुहोति नमोऽग्नये पृथिवीक्षिते लोकक्षिते लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक एतास्मि ॥ ५ ॥\n\n[2.24.6] अत्र यजमानः परस्तादायुषः स्वाहापजहि परिघमित्युक्त्वोत्तिष्ठति तस्मै वसवः प्रातःसवनꣳसंप्रयच्छन्ति ॥ ६ ॥\n\n[2.24.7] पुरा माध्यन्दिनस्य सवनस्योपाकरणाज्जघनेनाग्नीध्रीयस्योदङ्मुख उपविश्य स रौद्रꣳसामाभिगायति ॥ ७ ॥\n\n[2.24.8] लो३कद्वारमपावा३र्णू३३ पश्येम त्वा वयं वैरा३३३३३ हु३म् आ३३ज्या ३यो३आ३२१११इति ॥ ८ ॥\n\n[2.24.9] अथ जुहोति नमो वायवेऽन्तरिक्षक्षिते लोकक्षिते लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक एतास्मि ॥ ९ ॥\n\n[2.24.10] अत्र यजमानः परस्तादायुषः स्वाहापजहि परिघमित्युक्त्वोत्तिष्ठति तस्मै रुद्रा माध्यंदिनꣳसवनꣳसंप्रयच्छन्ति ॥ १० ॥\n\n[2.24.11] पुरा तृतीयसवनस्योपाकरणाज्जघनेनाहवनीयस्योदङ्मुख उपविश्य स आदित्यꣳस वैश्वदेवꣳ सामाभिगायति ॥ ११ ॥\n\n[2.24.12] लो३कद्वारमपावा३र्णू३३पश्येम त्वा वयꣳ स्वारा ३३३३३ हु३म् आ३३ ज्या३ यो३आ ३२१११ इति ॥ १२ ॥\n\n[2.24.13] आदित्यमथ वैश्वदेवं लो३कद्वारमपावा३र्णू३३ पश्येम त्वा वयꣳसाम्रा३३३३३ हु३म् आ३३ ज्या३यो३आ ३२१११ इति ॥ १३ ॥\n\n[2.24.14] अथ जुहोति नम आदित्येभ्यश्च विश्वेभ्यश्च देवेभ्यो दिविक्षिद्भ्यो लोकक्षिद्भ्यो लोकं मे यजमानाय विन्दत ॥ १४ ॥\n\n[2.24.15] एष वै यजमानस्य लोक एतास्म्यत्र यजमानः परस्तादायुषः स्वाहापहत परिघमित्युक्त्वोत्तिष्ठति ॥ १५ ॥\n\n[2.24.16] तस्मा आदित्याश्च विश्वे च देवास्तृतीयसवनꣳसंप्रयच्छन्त्येष ह वै यज्ञस्य मात्रां वेद य एवं वेद य एवं वेद ॥ १६ ॥\n\n### Section 3.1\n\n[3.1.1] असौ वा आदित्यो देवमधु तस्य द्यौरेव तिरश्चीनवꣳशोऽन्तरिक्षमपूपो मरीचयः पुत्राः ॥ १ ॥\n\n[3.1.2] तस्य ये प्राञ्चो रश्मयस्ता एवास्य प्राच्यो मधुनाड्यः । ऋच एव मधुकृत ऋग्वेद एव पुष्पं ता अमृता आपस्ता वा एता ऋचः ॥ २ ॥\n\n[3.1.3] एतमृग्वेदमभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳरसोऽजायत ॥ ३ ॥\n\n[3.1.4] तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य रोहितꣳरूपम् ॥ ४ ॥\n\n### Section 3.2\n\n[3.2.1] अथ येऽस्य दक्षिणा रश्मयस्ता एवास्य दक्षिणा मधुनाड्यो यजूꣳष्येव मधुकृतो यजुर्वेद एव पुष्पं ता अमृता आपः ॥ १ ॥\n\n[3.2.2] तानि वा एतानि यजूꣳष्येतं यजुर्वेदमभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳरसोजायत ॥ २ ॥\n\n[3.2.3] तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य शुक्लꣳरूपम् ॥ ३ ॥\n\n### Section 3.3\n\n[3.3.1] अथ येऽस्य प्रत्यञ्चो रश्मयस्ता एवास्य प्रतीच्यो मधुनाड्यः सामान्येव मधुकृतः सामवेद एव पुष्पं ता अमृता आपः ॥ १ ॥\n\n[3.3.2] तानि वा एतानि सामान्येतꣳसामवेदमभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳरसोऽजायत ॥ २ ॥\n\n[3.3.3] तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य कृष्णꣳरूपम् ॥ ३ ॥\n\n### Section 3.4\n\n[3.4.1] अथ येऽस्योदञ्चो रश्मयस्ता एवास्योदीच्यो मधुनाड्योऽथर्वाङ्गिरस एव मधुकृत इतिहासपुराणं पुष्पं ता अमृता आपः ॥ १ ॥\n\n[3.4.2] ते वा एतेऽथर्वाङ्गिरस एतदितिहासपूराणमभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳरसोऽजायत ॥ २ ॥\n\n[3.4.3] तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य परं कृष्णꣳ रूपम् ॥ ३ ॥\n\n### Section 3.5\n\n[3.5.1] अथ येऽस्योर्ध्वा रश्मयस्ता एवास्योर्ध्वा मधुनाड्यो गुह्या एवादेशा मधुकृतो ब्रह्मैव पुष्पं ता अमृता आपः ॥ १ ॥\n\n[3.5.2] ते वा एते गुह्या आदेशा एतद्ब्रह्माभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳरसोऽजायत ॥ २ ॥\n\n[3.5.3] तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य मध्ये क्षोभत इव ॥ ३ ॥\n\n[3.5.4] ते वा एते रसानाꣳरसा वेदा हि रसास्तेषामेते रसास्तानि वा एतान्यमृतानाममृतानि वेदा ह्यमृतास्तेषामेतान्यमृतानि ॥ ४ ॥\n\n### Section 3.6\n\n[3.6.1] तद्यत्प्रथमममृतं तद्वसव उपजीवन्त्यग्निना मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ १ ॥\n\n[3.6.2] त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥\n\n[3.6.3] स य एतदेवममृतं वेद वसूनामेवैको भूत्वाग्निनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स य एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३ ॥\n\n[3.6.4] स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता वसूनामेव तावदाधिपत्यꣳस्वाराज्यं पर्येता ॥ ४ ॥\n\n### Section 3.7\n\n[3.7.1] अथ यद्द्वितीयममृतं तद्रुद्रा उपजीवन्तीन्द्रेण मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ १ ॥\n\n[3.7.2] त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥\n\n[3.7.3] स य एतदेवममृतं वेद रुद्राणामेवैको भूत्वेन्द्रेणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३ ॥\n\n[3.7.4] स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता द्विस्तावद्दक्षिणत उदेतोत्तरतोऽस्तमेता रुद्राणामेव तावदाधिपत्यꣳस्वाराज्यं पर्येता ॥ ४ ॥\n\n### Section 3.8\n\n[3.8.1] अथ यत्तृतीयममृतं तदादित्या उपजीवन्ति वरुणेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ १ ॥\n\n[3.8.2] त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥\n\n[3.8.3] स य एतदेवममृतं वेदादित्यानामेवैको भूत्वा वरुणेनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३ ॥\n\n[3.8.4] स यावदादित्यो दक्षिणत उदेतोत्तरतोऽस्तमेता द्विस्तावत्पश्चादुदेता पुरस्तादस्तमेतादित्यानामेव तावदाधिपत्यꣳस्वाराज्यं पर्येता ॥ ४ ॥\n\n### Section 3.9\n\n[3.9.1] अथ यच्चतुर्थममृतं तन्मरुत उपजीवन्ति सोमेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ १ ॥\n\n[3.9.2] त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥\n\n[3.9.3] स य एतदेवममृतं वेद मरुतामेवैको भूत्वा सोमेनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३ ॥\n\n[3.9.4] स यावदादित्यः पश्चादुदेता पुरस्तादस्तमेता द्विस्तावदुत्तरत उदेता दक्षिणतोऽस्तमेता मरुतामेव तावदाधिपत्य्ꣳस्वाराज्यं पर्येता ॥ ४ ॥\n\n### Section 3.10\n\n[3.10.1] अथ यत्पञ्चमममृतं तत्साध्या उपजीवन्ति ब्रह्मणा मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ १ ॥\n\n[3.10.2] त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥\n\n[3.10.3] स य एतदेवममृतं वेद साध्यानामेवैको भूत्वा ब्रह्मणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३ ॥\n\n[3.10.4] स यावदादित्य उत्तरत उदेता दक्षिणतोऽस्तमेता द्विस्तावदूर्ध्वमुदेतार्वागस्तमेता साध्यानामेव तावदाधिपत्यꣳस्वाराज्यं पर्येता ॥ ४ ॥\n\n### Section 3.11\n\n[3.11.1] अथ तत ऊर्ध्व उदेत्य नैवोदेता नास्तमेतैकल एव मध्ये स्थाता तदेष श्लोकः ॥ १ ॥\n\n[3.11.2] न वै तत्र न निम्लोच नोदियाय कदाचन । देवास्तेनाहꣳसत्येन मा विराधिषि ब्रह्मणेति ॥ २ ॥\n\n[3.11.3] न ह वा अस्मा उदेति न निम्लोचति सकृद्दिवा हैवास्मै भवति य एतामेवं ब्रह्मोपनिषदं वेद ॥ ३ ॥\n\n[3.11.4] तद्धैतद्ब्रह्मा प्रजापतय उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यस्तद्धैतदुद्दालकायारुणये ज्येष्ठाय पुत्राय पिता ब्रह्म प्रोवाच ॥ ४ ॥\n\n[3.11.5] इदं वाव तज्ज्येष्ठाय पुत्राय पिता ब्रह्म प्रब्रूयात्प्रणाय्याय वान्तेवासिने ॥ ५ ॥\n\n[3.11.6] नान्यस्मै कस्मैचन यद्यप्यस्मा इमामद्भिः परिगृहीतां धनस्य पूर्णां दद्यादेतदेव ततो भूय इत्येतदेव ततो भूय इति ॥ ६ ॥\n\n### Section 3.12\n\n[3.12.1] गायत्री वा ईदꣳ सर्वं भूतं यदिदं किं च वाग्वै गायत्री वाग्वा इदꣳ सर्वं भूतं गायति च त्रायते च ॥ १ ॥\n\n[3.12.2] या वै सा गायत्रीयं वाव सा येयं पृथिव्यस्याꣳहीदꣳसर्वं भूतं प्रतिष्ठितमेतामेव नातिशीयते ॥ २ ॥\n\n[3.12.3] या वै सा पृथिवीयं वाव सा यदिदमस्मिन्पुरुषे शरीरमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते ॥ ३ ॥\n\n[3.12.4] यद्वै तत्पुरुषे शरीरमिदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे हृदयमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते ॥ ४ ॥\n\n[3.12.5] सैषा चतुष्पदा षड्विधा गायत्री तदेतदृचाभ्यनूक्तम् ॥ ५ ॥\n\n[3.12.6] तावानस्य महिमा ततो ज्यायाꣳश्च पूरुषः । पादोऽस्य सर्वा भूतानि त्रिपादस्यामृतं दिवीति ॥ ६ ॥\n\n[3.12.7] यद्वै तद्ब्रह्मेतीदं वाव तद्योयं बहिर्धा पुरुषादाकाशो यो वै स बहिर्धा पुरुषादाकाशः ॥ ७ ॥\n\n[3.12.8] अयं वाव स योऽयमन्तः पुरुष अकाशो यो वै सोऽन्तः पुरुष आकाशः ॥ ८ ॥\n\n[3.12.9] अयं वाव स योऽयमन्तर्हृदय आकाशस्तदेतत्पूर्णमप्रवर्ति पूर्णमप्रवर्तिनीꣳश्रियं लभते य एवं वेद ॥ ९ ॥\n\n### Section 3.13\n\n[3.13.1] तस्य ह वा एतस्य हृदयस्य पञ्च देवसुषयः स योऽस्य प्राङ्सुषिः स प्राणस्तच्चक्षुः स आदित्यस्तदेतत्तेजोऽन्नाद्यमित्युपासीत तेजस्व्यन्नादो भवति य एवं वेद ॥ १ ॥\n\n[3.13.2] अथ योऽस्य दक्षिणः सुषिः स व्यानस्तच्छ्रोत्रꣳस चन्द्रमास्तदेतच्छ्रीश्च यशश्चेत्युपासीत श्रीमान्यशस्वी भवति य एवं वेद ॥ २ ॥\n\n[3.13.3] अथ योऽस्य प्रत्यङ्सुषिः सोऽपानः सा वाक्सोऽग्निस्तदेतद्ब्रह्मवर्चसमन्नाद्यमित्युपासीत ब्रह्मवर्चस्यन्नादो भवति य एवं वेद ॥ ३ ॥\n\n[3.13.4] अथ योऽस्योदङ्सुषिः स समानस्तन्मनः स पर्जन्यस्तदेतत्कीर्तिश्च व्युष्टिश्चेत्युपासीत कीर्तिमान्व्युष्टिमान्भवति य एवं वेद ॥ ४ ॥\n\n[3.13.5] अथ योऽस्योर्ध्वः सुषिः स उदानः स वायुः स आकाशस्तदेतदोजश्च महश्चेत्युपासीतौजस्वी महस्वान्भवति य एवं वेद ॥ ५ ॥\n\n[3.13.6] ते वा एते पञ्च ब्रह्मपुरुषाः स्वर्गस्य लोकस्य द्वारपाः स य एतानेवं पञ्च ब्रह्मपुरुषान्स्वर्गस्य लोकस्य द्वारपान्वेदास्य कुले वीरो जायते प्रतिपद्यते स्वर्गं लोकं य एतानेवं पञ्च ब्रह्मपुरुषान्स्वर्गस्य लोकस्य द्वारपान्वेद ॥ ६ ॥\n\n[3.13.7] अथ यदतः परो दिवो ज्योतिर्दीप्यते विश्वतः पृष्ठेषु सर्वतः पृष्ठेष्वनुत्तमेषूत्तमेषु लोकेष्विदं वाव तद्यदिदमस्मिन्नन्तः पुरुषो ज्योतिस्तस्यैषा ॥ ७ ॥\n\n[3.13.8] तस्यैषा दृष्टिर्यत्रितदस्मिञ्छरीरे सꣳस्पर्शेनोष्णिमानं विजानाति तस्यैषा श्रुतिर्यत्रैतत्कर्णावपिगृह्य निनदमिव नदथुरिवाग्नेरिव ज्वलत उपशृणोति तदेतद्दृष्टं च श्रुतं चेत्युपासीत चक्षुष्यः श्रुतो भवति य एवं वेद य एवं वेद ॥ ८ ॥\n\n### Section 3.14\n\n[3.14.1] सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत । अथ खलु क्रतुमयः पुरुषो यथाक्रतुरस्मिꣳल्लोके पुरुषो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत ॥ १ ॥\n\n[3.14.2] मनोमयः प्राणशरीरो भारूपः सत्यसङ्कल्प आकाशात्मा सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यत्तोऽवाक्यनादरः ॥ २ ॥\n\n[3.14.3] एष म आत्मान्तर्हृदयेऽणीयान्व्रीहेर्वा यवाद्वा सर्षपाद्वा श्यामाकाद्वा श्यामाकतण्डुलाद्वैष म आत्मान्तर्हृदये ज्यायान्पृथिव्या ज्यायानन्तरिक्षाज्ज्यायान्दिवो ज्यायानेभ्यो लोकेभ्यः ॥ ३ ॥\n\n[3.14.4] सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यात्तोऽवाक्यनादर एष म आत्मान्तर्हृदय एतद्ब्रह्मैतमितः प्रेत्याभिसंभवितास्मीति यस्य स्यादद्धा न विचिकित्सास्तीति ह स्माह शाण्डिल्यः शाण्डिल्यः ॥ ४ ॥\n\n### Section 3.15\n\n[3.15.1] अन्तरिक्षोदरः कोशो भूमिबुध्नो न जीर्यति दिशो ह्यस्य स्रक्तयो द्यौरस्योत्तरं बिलꣳस एष कोशो वसुधानस्तस्मिन्विश्वमिदꣳश्रितम् ॥ १ ॥\n\n[3.15.2] तस्य प्राची दिग्जुहूर्नाम सहमाना नाम दक्षिणा राज्ञी नाम प्रतीची सुभूता नामोदीची तासां वायुर्वत्सः स य एतमेवं वायुं दिशां वत्सं वेद न पुत्ररोदꣳरोदिति सोऽहमेतमेवं वायुं दिशां वत्सं वेद मा पुत्ररोदꣳरुदम् ॥ २ ॥\n\n[3.15.3] अरिष्टं कोशं प्रपद्येऽमुनामुनामुना प्राणं प्रपद्येऽमुनामुनामुना भूः प्रपद्येऽमुनामुनामुना भुवः प्रपद्येऽमुनामुनामुना स्वः प्रपद्येऽमुनामुनामुना ॥ ३ ॥\n\n[3.15.4] स यदवोचं प्राणं प्रपद्य इति प्राणो वा इदꣳ सर्वं भूतं यदिदं किञ्च तमेव तत्प्रापत्सि ॥ ४ ॥\n\n[3.15.5] अथ यदवोचं भूः प्रपद्य इति पृथिवीं प्रपद्येऽन्तरिक्षं प्रपद्ये दिवं प्रपद्य इत्येव तदवोचम् ॥ ५ ॥\n\n[3.15.6] अथ यदवोचं भुवः प्रपद्य इत्यग्निं प्रपद्ये वायुं प्रपद्य आदित्यं प्रपद्य इत्येव तदवोचम् ॥ ६ ॥\n\n[3.15.7] अथ यदवोचꣳस्वः प्रपद्य इत्यृग्वेदं प्रपद्ये यजुर्वेदं प्रपद्ये सामवेदं प्रपद्य इत्येव तदवोचं तदवोचम् ॥ ७ ॥\n\n### Section 3.16\n\n[3.16.1] पुरुषो वाव यज्ञस्तस्य यानि चतुर्विꣳशतिवर्षाणि तत्प्रातःसवनं चतुर्विꣳशत्यक्षरा गायत्री गायत्रं प्रातःसवनं तदस्य वसवोऽन्वायत्ताः प्राणा वाव वसव एते हीदꣳसर्वं वासयन्ति ॥ १ ॥\n\n[3.16.2] तं चेदेतस्मिन्वयसि किञ्चिदुपतपेत्स ब्रूयात्प्राणा वसव इदं मे प्रातःसवनं माध्यन्दिनꣳसवनमनुसन्तनुतेति माहं प्राणानां वसूनां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति ॥ २ ॥\n\n[3.16.3] अथ यानि चतुश्चत्वारिꣳशद्वर्षाणि तन्माध्यंदिनꣳसवनं चतुश्चत्वारिꣳशदक्षरा त्रिष्टुप्त्रैष्टुभं माध्यन्दिनꣳसवनं तदस्य रुद्रा अन्वायत्ताः प्राणा वाव रुद्रा एते हीदꣳसर्वꣳरोदयन्ति ॥ ३ ॥\n\n[3.16.4] तं चेदेतस्मिन्वयसि किञ्चिदुपतपेत्स ब्रूयात्प्राणा रुद्रा इदं मे माध्यन्दिनꣳसवनं तृतीयसवनमनुसन्तनुतेति माहं प्राणानाꣳरुद्राणां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति ॥ ४ ॥\n\n[3.16.5] अथ यान्यष्टाचत्वारिꣳशद्वर्षाणि तत्तृतीयसवनमष्टाचत्वारिꣳशदक्षरा जगती जागतं तृतीयसवनं तदस्यादित्या अन्वायत्ताः प्राणा वावादित्या एते हीदꣳसर्वमाददते ॥ ५ ॥\n\n[3.16.6] तं चेदेतस्मिन्वयसि किञ्चिदुपतपेत्स ब्रूयात्प्राणा आदित्या इदं मे तृतीयसवनमायुरनुसंतनुतेति माहं प्राणानामादित्यानां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो हैव भवति ॥ ६ ॥\n\n[3.16.7] एतद्ध स्म वै तद्विद्वानाह महिदास ऐतरेयः स किं म एतदुपतपसि योऽहमनेन न प्रेष्यामीति स ह षोडशं वर्षशतमजीवत्प्र ह षोडशं वर्षशतं जीवति य एवं वेद ॥ ७ ॥\n\n### Section 3.17\n\n[3.17.1] स यदशिशिषति यत्पिपासति यन्न रमते ता अस्य दीक्षाः ॥ १ ॥\n\n[3.17.2] अथ यदश्नाति यत्पिबति यद्रमते तदुपसदैरेति ॥ २ ॥\n\n[3.17.3] अथ यद्धसति यज्जक्षति यन्मैथुनं चरति स्तुतशस्त्रैरेव तदेति ॥ ३ ॥\n\n[3.17.4] अथ यत्तपो दानमार्जवमहिꣳसा सत्यवचनमिति ता अस्य दक्षिणाः ॥ ४ ॥\n\n[3.17.5] तस्मादाहुः सोष्यत्यसोष्टेति पुनरुत्पादनमेवास्य तन्मरणमेवास्यावभृथः ॥ ५ ॥\n\n[3.17.6] तद्धैतद्घोर् आङ्गिरसः कृष्णाय देवकीपुत्रायोक्त्वोवाचापिपास एव स बभूव सोऽन्तवेलायामेतत्त्रयं प्रतिपद्येताक्षितमस्यच्युतमसि प्राणसꣳशितमसीति तत्रैते द्वे ऋचौ भवतः ॥ ६ ॥\n\n[3.17.7] आदित्प्रत्नस्य रेतसः । उद्वयन्तमसस्परि ज्योतिः पश्यन्त उत्तरꣳस्वः पश्यन्त उत्तरं देवं देवत्रा सूर्यमगन्म ज्योतिरुत्तममिति ज्योतिरुत्तममिति ॥ ७ ॥\n\n### Section 3.18\n\n[3.18.1] मनो ब्रह्मेत्युपासीतेत्यध्यात्ममथाधिदैवतमाकाशो ब्रह्मेत्युभयमादिष्टं भवत्यध्यात्मं चाधिदैवतं च ॥ १ ॥\n\n[3.18.2] तदेतच्चतुष्पाद्ब्रह्म वाक्पादः प्राणः पादश्चक्षुः पादः श्रोत्रं पाद इत्यध्यात्ममथाधिदैवतमग्निः पादो वायुः पाद अदित्यः पादो दिशः पाद इत्युभयमेवादिष्टं भवत्यध्यात्मं चैवाधिदैवतं च ॥ २ ॥\n\n[3.18.3] वागेव ब्रह्मणश्चतुर्थः पादः सोऽग्निना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥ ३ ॥\n\n[3.18.4] प्राण एव ब्रह्मणश्चतुर्थः पादः स वायुना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥ ४ ॥\n\n[3.18.5] चक्षुरेव ब्रह्मणश्चतुर्थः पादः स आदित्येन ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥ ५ ॥\n\n[3.18.6] श्रोत्रमेव ब्रह्मणश्चतुर्थः पादः स दिग्भिर्ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद य एवं वेद ॥ ६ ॥\n\n### Section 3.19\n\n[3.19.1] आदित्यो ब्रह्मेत्यादेशस्तस्योपव्याख्यानमसदेवेदमग्र आसीत् । तत्सदासीत्तत्समभवत्तदाण्डं निरवर्तत तत्संवत्सरस्य मात्रामशयत तन्निरभिद्यत ते आण्डकपाले रजतं च सुवर्णं चाभवताम् ॥ १ ॥\n\n[3.19.2] तद्यद्रजतꣳसेयं पृथिवी यत्सुवर्णꣳ सा द्यौर्यज्जरायु ते पर्वता यदुल्बꣳसमेघो नीहारो या धमनयस्ता नद्यो यद्वास्तेयमुदकꣳस समुद्रः ॥ २ ॥\n\n[3.19.3] अथ यत्तदजायत सोऽसावादित्यस्तं जायमानं घोषा उलूलवोऽनूदतिष्ठन्त्सर्वाणि च भूतानि सर्वे च कामास्तस्मात्तस्योदयं प्रति प्रत्यायनं प्रति घोषा उलूलवोऽनूत्तिष्ठन्ति सर्वाणि च भूतानि सर्वे च कामाः ॥ ३ ॥\n\n[3.19.4] स य एतमेवं विद्वानादित्यं ब्रह्मेत्युपास्तेऽभ्याशो ह यदेनꣳ साधवो घोषा आ च गच्छेयुरुप च निम्रेडेरन्निम्रेडेरन् ॥ ४ ॥\n\n### Section 4.1\n\n[4.1.1] जानश्रुतिर्ह पौत्रायणः श्रद्धादेयो बहुदायी बहुपाक्य आस स ह सर्वत आवसथान्मापयाञ्चक्रे सर्वत एव मेऽन्नमत्स्यन्तीति ॥ १ ॥\n\n[4.1.2] अथ हꣳसा निशायामतिपेतुस्तद्धैवꣳ हꣳसोहꣳ समभ्युवाद हो होऽयि भल्लाक्ष भल्लाक्ष जानश्रुतेः पौत्रायणस्य समं दिवा ज्योतिराततं तन्मा प्रसाङ्क्षीस्तत्त्वा मा प्रधाक्षीरिति ॥ २ ॥\n\n[4.1.3] तमु ह परः प्रत्युवाच कम्वर एनमेतत्सन्तꣳसयुग्वानमिव रैक्वमात्थेति यो नु कथꣳ सयुग्वा रैक्व इति ॥ ३ ॥\n\n[4.1.4] यथा कृतायविजितायाधरेयाः संयन्त्येवमेनꣳसर्वं तदभिसमैति यत्किञ्च प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति ॥ ४ ॥\n\n[4.1.5] तदु ह जानश्रुतिः पौत्रायण उपशुश्राव स ह सञ्जिहान एव क्षत्तारमुवाचाङ्गारे ह सयुग्वानमिव रैक्वमात्थेति यो नु कथꣳसयुग्वा रैक्व इति ॥ ५ ॥\n\n[4.1.6] यथा कृतायविजितायाधरेयाः संयन्त्येवमेनꣳसर्वं तदभिसमैति यत्किञ्च प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति ॥ ६ ॥\n\n[4.1.7] स ह क्षत्तान्विष्य नाविदमिति प्रत्येयाय तꣳ होवाच यत्रारे ब्राह्मणस्यान्वेषणा तदेनमर्च्छेति ॥ ७ ॥\n\n[4.1.8] सोऽधस्ताच्छकटस्य पामानं कषमाणमुपोपविवेश तꣳ हाभ्युवाद त्वं नु भगवः सयुग्वा रैक्व इत्यहꣳ ह्यरा३ इति ह प्रतिजज्ञे स ह क्षत्ताविदमिति प्रत्येयाय ॥ ८ ॥\n\n### Section 4.2\n\n[4.2.1] तदु ह जानश्रुतिः पौत्रायणः षट्शतानि गवां निष्कमश्वतरीरथं तदादाय प्रतिचक्रमे तꣳ हाभ्युवाद ॥ १ ॥\n\n[4.2.2] रैक्वेमानि षट्शतानि गवामयं निष्कोऽयमश्वतरीरथोऽनु म एतां भगवो देवताꣳशाधि यां देवतामुपास्स इति ॥ २ ॥\n\n[4.2.3] तमु ह परः प्रत्युवाचाह हारेत्वा शूद्र तवैव सह गोभिरस्त्विति तदु ह पुनरेव जानश्रुतिः पौत्रायणः सहस्रं गवां निष्कमश्वतरीरथं दुहितरं तदादाय प्रतिचक्रमे ॥ ३ ॥\n\n[4.2.4] तꣳ हाभ्युवाद रैक्वेदꣳ सहस्रं गवामयं निष्कोऽयमश्वतरीरथ इयं जायायं ग्रामो यस्मिन्नास्सेऽन्वेव मा भगवः शाधीति ॥ ४ ॥\n\n[4.2.5] तस्या ह मुखमुपोद्गृह्णन्नुवाचाजहारेमाः शूद्रानेनैव मुखेनालापयिष्यथा इति ते हैते रैक्वपर्णा नाम महावृषेषु यत्रास्मा उवास स तस्मै होवाच ॥ ५ ॥\n\n### Section 4.3\n\n[4.3.1] वायुर्वाव संवर्गो यदा वा अग्निरुद्वायति वायुमेवाप्येति यदा सूर्योऽस्तमेति वायुमेवाप्येति यदा चन्द्रोऽस्तमेति वायुमेवाप्येति ॥ १ ॥\n\n[4.3.2] यदाप उच्छुष्यन्ति वायुमेवापियन्ति वायुर्ह्येवैतान्सर्वान्संवृङ्क्त इत्यधिदैवतम् ॥ २ ॥\n\n[4.3.3] अथाध्यात्मं प्राणो वाव संवर्गः स यदा स्वपिति प्राणमेव वागप्येति प्राणं चक्षुः प्राणꣳ श्रोत्रं प्राणं मनः प्राणो ह्येवैतान्सर्वान्संवृङ्क्त इति ॥ ३ ॥\n\n[4.3.4] तौ वा एतौ द्वौ संवर्गौ वायुरेव देवेषु प्राणः प्राणेषु ॥ ४ ॥\n\n[4.3.5] अथ ह शौनकं च कापेयमभिप्रतारिणं च काक्षसेनिं परिविष्यमाणौ ब्रह्मचारी बिभिक्षे तस्मा उ ह न ददतुः ॥ ५ ॥\n\n[4.3.6] स होवाच महात्मनश्चतुरो देव एकः कः स जगार भुवनस्य गोपास्तं कापेय नाभिपश्यन्ति मर्त्या अभिप्रतारिन्बहुधा वसन्तं यस्मै वा एतदन्नं तस्मा एतन्न दत्तमिति ॥ ६ ॥\n\n[4.3.7] तदु ह शौनकः कापेयः प्रतिमन्वानः प्रत्येयायात्मा देवानां जनिता प्रजानाꣳ हिरण्यदꣳष्ट्रो बभसोऽनसूरिर्महान्तमस्य महिमानमाहुरनद्यमानो यदनन्नमत्तीति वै वयं ब्रह्मचारिन्नेदमुपास्महे दत्तास्मै भिक्षामिति ॥ ७ ॥\n\n[4.3.8] तस्म उ ह ददुस्ते वा एते पञ्चान्ये पञ्चान्ये दश सन्तस्तत्कृतं तस्मात्सर्वासु दिक्ष्वन्नमेव दश कृतꣳ सैषा विराडन्नादी तयेदꣳ सर्वं दृष्टꣳ सर्वमस्येदं दृष्टं भवत्यन्नादो भवति य एवं वेद य एवं वेद ॥ ८ ॥\n\n### Section 4.4\n\n[4.4.1] सत्यकामो ह जाबालो जबालां मातरमामन्त्रयाञ्चक्रे ब्रह्मचर्यं भवति विवत्स्यामि किङ्गोत्रोन्वहमस्मीति ॥ १ ॥\n\n[4.4.2] सा हैनमुवाच नाहमेतद्वेद तात यद्गोत्रस्त्वमसि बह्वहं चरन्ती परिचारिणी यौवने त्वामलभे साहमेतन्न वेद यद्गोत्रस्त्वमसि जबाला तु नामाहमस्मि सत्यकामो नाम त्वमसि स सत्यकाम एव जाबालो ब्रवीथा इति ॥ २ ॥\n\n[4.4.3] स ह हारिद्रुमतं गौतममेत्योवाच ब्रह्मचर्यं भगवति वत्स्याम्युपेयां भगवन्तमिति ॥ ३ ॥\n\n[4.4.4] तꣳ होवाच किङ्गोत्रो नु सोम्यासीति स होवाच नाहमेतद्वेद भो यद्गोत्रोऽहमस्म्यपृच्छं मातरꣳ सा मा प्रत्यब्रवीद्बह्वहं चरन्ती परिचरिणी यौवने त्वामलभे साहमेतन्न वेद यद्गोत्रस्त्वमसि जबाला तु नामाहमस्मि सत्यकामो नाम त्वमसीति सोऽहꣳ सत्यकामो जाबालोऽस्मि भो इति ॥ ४ ॥\n\n[4.4.5] तꣳ होवाच नैतदब्राह्मणो विवक्तुमर्हति समिधꣳ सोम्याहरोप त्वा नेष्ये न सत्यादगा इति तमुपनीय कृशानामबलानां चतुःशता गा निराकृत्योवाचेमाः सोम्यानुसंव्रजेति ता अभिप्रस्थापयन्नुवाच नासहस्रेणावर्तेयेति स ह वर्षगणं प्रोवास ता यदा सहस्रꣳ संपेदुः ॥ ५ ॥\n\n### Section 4.5\n\n[4.5.1] अथ हैनमृषभोऽभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव प्राप्ताः सोम्य सहस्रꣳ स्मः प्रापय न आचार्यकुलम् ॥ १ ॥\n\n[4.5.2] ब्रह्मणश्च ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच प्राची दिक्कला प्रतीची दिक्कला दक्षिणा दिक्कलोदीची दिक्कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणः प्रकाशवान्नाम ॥ २ ॥\n\n[4.5.3] स य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मणः प्रकाशवानित्युपास्ते प्रकाशवानस्मिꣳल्लोके भवति प्रकाशवतो ह लोकाञ्जयति य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मणः प्रकाशवानित्युपास्ते ॥ ३ ॥\n\n### Section 4.6\n\n[4.6.1] अग्निष्टे पादं वक्तेति स ह श्वोभूते गा आभिप्रस्थापयाञ्चकार ता यत्राभिसायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ॥ १ ॥\n\n[4.6.2] तमग्निरभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥ २ ॥\n\n[4.6.3] ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच पृथिवी कलान्तरिक्षं कला द्यौः कला समुद्रः कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणोऽनन्तवान्नाम ॥ ३ ॥\n\n[4.6.4] स य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्युपास्तेऽनन्तवानस्मिꣳल्लोके भवत्यनन्तवतो ह लोकाञ्जयति य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्युपास्ते ॥ ४ ॥\n\n### Section 4.7\n\n[4.7.1] हꣳसस्ते पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयाञ्चकार ता यत्राभिसायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ॥ १ ॥\n\n[4.7.2] तꣳ हꣳस उपनिपत्याभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥ २ ॥\n\n[4.7.3] ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाचाग्निः कला सूर्यः कला चन्द्रः कला विद्युत्कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणो ज्योतिष्मान्नाम ॥ ३ ॥\n\n[4.7.4] स य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानित्युपास्ते ज्योतिष्मानस्मिꣳल्लोके भवति ज्योतिष्मतो ह लोकाञ्जयति य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानित्युपास्ते ॥ ४ ॥\n\n### Section 4.8\n\n[4.8.1] मद्गुष्टे पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयाञ्चकार ता यत्राभिसायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ॥ १ ॥\n\n[4.8.2] तं मद्गुरुपनिपत्याभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥ २ ॥\n\n[4.8.3] ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच प्राणः कला चक्षुः कला श्रोत्रं कला मनः कलैष वै सोम्य चतुष्कलः पादो ब्रह्मण आयतनवान्नाम ॥ ३ ॥\n\n[4.8.4] स यै एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्त आयतनवानस्मिꣳल्लोके भवत्यायतनवतो ह लोकाञ्जयति य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्ते ॥ ४ ॥\n\n### Section 4.9\n\n[4.9.1] प्राप हाचार्यकुलं तमाचार्योऽभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥ १ ॥\n\n[4.9.2] ब्रह्मविदिव वै सोम्य भासि को नु त्वानुशशासेत्यन्ये मनुष्येभ्य इति ह प्रतिजज्ञे भगवाꣳस्त्वेव मे कामे ब्रूयात् ॥ २ ॥\n\n[4.9.3] श्रुतꣳ ह्येव मे भगवद्दृशेभ्य आचार्याद्धैव विद्या विदिता साधिष्ठं प्रापतीति तस्मै हैतदेवोवाचात्र ह न किञ्चन वीयायेति वीयायेति ॥ ३ ॥\n\n### Section 4.10\n\n[4.10.1] उपकोसलो ह वै कामलायनः सत्यकामे जाबाले ब्रह्मचार्यमुवास तस्य ह द्वादशवार्षाण्यग्नीन्परिचचार स ह स्मान्यानन्तेवासिनः समावर्तयꣳस्तं ह स्मैव न समावर्तयति ॥ १ ॥\n\n[4.10.2] तं जायोवाच तप्तो ब्रह्मचारी कुशलमग्नीन्परिचचारीन्मा त्वाग्नयः परिप्रवोचन्प्रब्रूह्यस्मा इति तस्मै हाप्रोच्यैव प्रवासाञ्चक्रे ॥ २ ॥\n\n[4.10.3] स ह व्याधिनानशितुं दध्रे तमाचार्यजायोवाच ब्रह्मचारिन्नशान किं नु नाश्नासीति स होवाच बहव इमेऽस्मिन्पुरुषे कामा नानात्यया व्याधिभिः प्रतिपूर्णोऽस्मि नाशिष्यामीति ॥ ३ ॥\n\n[4.10.4] अथ हाग्नयः समूदिरे तप्तो ब्रह्मचारी कुशलं नः पर्यचारीद्धन्तास्मै प्रब्रवामेति तस्मै होचुः ॥ ४ ॥\n\n[4.10.5] प्राणो ब्रह्म कं ब्रह्म खं ब्रह्मेति स होवाच विजानाम्यहं यत्प्राणो ब्रह्म कं च तु खं च न विजानामीति ते होचुर्यद्वाव कं तदेव खं यदेव खं तदेव कमिति प्राणं च हास्मै तदाकाशं चोचुः ॥ ५ ॥\n\n### Section 4.11\n\n[4.11.1] अथ हैनं गार्हपत्योऽनुशशास पृथिव्यग्निरन्नमादित्य इति य एष आदित्ये पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ १ ॥\n\n[4.11.2] स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिꣳश्च लोकेऽमुष्मिꣳश्च य एतमेवं विद्वानुपास्ते ॥ २ ॥\n\n### Section 4.12\n\n[4.12.1] अथ हैनमन्वाहार्यपचनोऽनुशशासापो दिशो नक्षत्राणि चन्द्रमा इति य एष चन्द्रमसि पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ १ ॥\n\n[4.12.2] स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकीभवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिꣳश्च लोकेऽमुष्मिꣳश्च य एतमेवं विद्वानुपास्ते ॥ २ ॥\n\n### Section 4.13\n\n[4.13.1] अथ हैनमाहवनीयोऽनुशशास प्राण आकाशो द्यौर्विद्युदिति य एष विद्युति पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ १ ॥\n\n[4.13.2] स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकीभवति सर्वमयुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिꣳश्च लोकेऽमुष्मिꣳश्च य एतमेवं विद्वानुपास्ते ॥ २ ॥\n\n### Section 4.14\n\n[4.14.1] ते होचुरुपकोसलैषा सोम्य तेऽस्मद्विद्यात्मविद्या चाचार्यस्तु ते गतिं वक्तेत्याजगाम हास्याचार्यस्तमाचार्योऽभ्युवादोपकोसल३ इति ॥ १ ॥\n\n[4.14.2] भगव इति ह प्रतिशुश्राव ब्रह्मविद इव सोम्य ते मुखं भाति को नु त्वानुशशासेति को नु मानुशिष्याद्भो इतीहापेव निह्नुत इमे नूनमीदृशा अन्यादृशा इतीहाग्नीनभ्यूदे किं नु सोम्य किल तेऽवोचन्निति ॥ २ ॥\n\n[4.14.3] इदमिति ह प्रतिजज्ञे लोकान्वाव किल सोम्य तेऽवोचन्नहं तु ते तद्वक्ष्यामि यथा पुष्करपलाश आपो न श्लिष्यन्त एवमेवंविदि पापं कर्म न श्लिष्यत इति ब्रवीतु मे भगवानिति तस्मै होवाच ॥ ३ ॥\n\n### Section 4.15\n\n[4.15.1] य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तद्यद्यप्यस्मिन्सर्पिर्वोदकं वा सिञ्चति वर्त्मनी एव गच्छति ॥ १ ॥\n\n[4.15.2] एतꣳ संयद्वाम इत्याचक्षत एतꣳ हि सर्वाणि वामान्यभिसंयन्ति सर्वाण्येनं वामान्यभिसंयन्ति य एवं वेद ॥ २ ॥\n\n[4.15.3] एष उ एव वामनीरेष हि सर्वाणि वामानि नयति सर्वाणि वामानि नयति य एवं वेद ॥ ३ ॥\n\n[4.15.4] एष उ एव भामनीरेष हि सर्वेषु लोकेषु भाति सर्वेषु लोकेषु भाति य एवं वेद ॥ ४ ॥\n\n[4.15.5] अथ यदु चैवास्मिञ्छव्यं कुर्वन्ति यदि च नार्चिषमेवाभिसम्भवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासाꣳस्तान्मासेभ्यः संवत्सरꣳ संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत् पुरुषोऽमानवः ॥ ५ ॥\n\n[4.15.6] स एनान्ब्रह्म गमयत्येष देवपथो ब्रह्मपथ एतेन प्रतिपद्यमाना इमं मानवमावर्तं नावर्तन्ते नावर्तन्ते ॥ ६ ॥\n\n### Section 4.16\n\n[4.16.1] एष ह वै यज्ञो योऽयं पवते एष ह यन्निदꣳ सर्वं पुनाति । यदेष यन्निदꣳ सर्वं पुनाति तस्मादेष एव यज्ञस्तस्य मनश्च वाक्च वर्तनी ॥ १ ॥\n\n[4.16.2] तयोरन्यतरां मनसा सꣳस्करोति ब्रह्मा वाचा होताध्वर्युरुद्गातान्यतराꣳस यत्रौपाकृते प्रातरनुवाके पुरा परिधानीयाया ब्रह्मा व्यवदति ॥ २ ॥\n\n[4.16.3] अन्यतरामेव वर्तनीꣳ सꣳस्करोति हीयतेऽन्यतरा स यथैकपाद्व्रजन्रथो वैकेन चक्रेण वर्तमानो रिष्यत्येवमस्य यज्ञोरिष्यति यज्ञꣳ रिष्यन्तं यजमानोऽनुरिष्यति स इष्ट्वा पापीयान्भवति ॥ ३ ॥\n\n[4.16.4] अथ यत्रोपाकृते प्रातरनुवाके न पुरा परिधानीयाया ब्रह्मा व्यवदत्युभे एव वर्तनी सꣳस्कुर्वन्ति न हीयतेऽन्यतरा ॥ ४ ॥\n\n[4.16.5] स यथोभयपाद्व्रजन्रथो वोभाभ्यां चक्राभ्यां वर्तमानः प्रतितिष्ठत्येवमस्य यज्ञः प्रतितिष्ठति यज्ञं प्रतितिष्ठन्तं यजमानोऽनुप्रतितिष्ठति स इष्ट्वा श्रेयान्भवति ॥ ५ ॥\n\n### Section 4.17\n\n[4.17.1] प्रजापतिर्लोकानभ्यतपत्तेषां तप्यमानानाꣳरसान्प्रावृहदग्निं पृथिव्या वायुमन्तरिक्षातादित्यं दिवः ॥ १ ॥\n\n[4.17.2] स एतास्तिस्रो देवता अभ्यतपत्तासां तप्यमानानाꣳरसान्प्रावृहदग्नेर्ऋचो वायोर्यजूꣳषि सामान्यादित्यात् ॥ २ ॥\n\n[4.17.3] स एतां त्रयीं विद्यामभ्यतपत्तस्यास्तप्यमानाया रसान्प्रावृहद्भूरित्यृग्भ्यो भुवरिति यजुर्भ्यः स्वरिति सामभ्यः ॥ ३ ॥\n\n[4.17.4] तद्यदृक्तो रिष्येद्भूः स्वाहेति गार्हपत्ये जुहुयादृचामेव तद्रसेनर्चां वीर्येणर्चां यज्ञस्य विरिष्टꣳ सन्दधाति ॥ ४ ॥\n\n[4.17.5] स यदि यजुष्टो रिष्येद्भुवः स्वाहेति दक्षिणाग्नौ जुहुयाद्यजुषामेव तद्रसेन यजुषां वीर्येण यजुषां यज्ञस्य विरिष्टꣳ सन्दधाति ॥ ५ ॥\n\n[4.17.6] अथ यदि सामतो रिष्येत्स्वः स्वाहेत्याहवनीये जुहुयात्साम्नामेव तद्रसेन साम्नां वीर्येण साम्नां यज्ञस्य विरिष्टं सन्दधाति ॥ ६ ॥\n\n[4.17.7] तद्यथा लवणेन सुवर्णꣳ सन्दध्यात्सुवर्णेन रजतꣳ रजतेन त्रपु त्रपुणा सीसꣳ सीसेन लोहं लोहेन दारु दारु चर्मणा ॥ ७ ॥\n\n[4.17.8] एवमेषां लोकानामासां देवतानामस्यास्त्रय्या विद्याया वीर्येण यज्ञस्य विरिष्टꣳ सन्दधाति भेषजकृतो ह वा एष यज्ञो यत्रैवंविद्ब्रह्मा भवति ॥ ८ ॥\n\n[4.17.9] एष ह वा उदक्प्रवणो यज्ञो यत्रैवंविद्ब्रह्मा भवत्येवंविदꣳ ह वा एषा ब्रह्माणमनुगाथा यतो यत आवर्तते तत्तद्गच्छति ॥ ९ ॥\n\n[4.17.10] मानवो ब्रह्मैवैक ऋत्विक्कुरूनश्वाभिरक्षत्येवंविद्ध वै ब्रह्मा यज्ञं यजमानꣳ सर्वाꣳश्चर्त्विजोऽभिरक्षति तस्मादेवंविदमेव ब्रह्माणं कुर्वीत नानेवंविदं नानेवंविदम् ॥ १० ॥\n\n### Section 5.1\n\n[5.1.1] यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च ह वै श्रेष्ठश्च भवति प्राणो वाव ज्येष्ठश्च श्रेष्ठश्च ॥ १ ॥\n\n[5.1.2] यो ह वै वसिष्ठं वेद वसिष्ठो ह स्वानां भवति वाग्वाव वसिष्ठः ॥ २ ॥\n\n[5.1.3] यो ह वै प्रतिष्ठां वेद प्रति ह तिष्ठत्यस्मिँश्च लोकेऽमुष्मिँश्च चक्षुर्वाव प्रतिष्ठा ॥ ३ ॥\n\n[5.1.4] यो ह वै सम्पदं वेद सँहास्मै कामाः पद्यन्ते दैवाश्च मानुषाश्च श्रोत्रं वाव सम्पत् ॥ ४ ॥\n\n[5.1.5] यो ह वा आयतनं वेदायतनँ ह स्वानां भवति मनो ह वा आयतनम् ॥ ५ ॥\n\n[5.1.6] अथ ह प्राणा अहँश्रेयसि व्यूदिरेऽहँश्रेयानस्म्यहँ श्रेयानस्मीति ॥ ६ ॥\n\n[5.1.7] ते ह प्राणाः प्रजापतिं पितरमेत्योचुर्भगवन्को नः श्रेष्ठ इति तान्होवाच यस्मिन्व उत्क्रान्ते शरीरं पापिष्ठतरमिव दृश्येत स वः श्रेष्ठ इति ॥ ७ ॥\n\n[5.1.8] सा ह वागुच्चक्राम सा संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा कला अवदन्तः प्राणन्तः प्राणेन पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह वाक् ॥ ८ ॥\n\n[5.1.9] चक्षुर्होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथान्धा अपश्यन्तः प्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह चक्षुः ॥ ९ ॥\n\n[5.1.10] श्रोत्रँ होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बधिरा अशृण्वन्तः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा ध्यायन्तो मनसैवमिति प्रविवेश ह श्रोत्रम् ॥ १० ॥\n\n[5.1.11] मनो होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बाला अमनसः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेणैवमिति प्रविवेश ह मनः ॥ ११ ॥\n\n[5.1.12] अथ ह प्राण उच्चिक्रमिषन्स यथा सुहयः पड्वीशशङ्कून्संखिदेदेवमितरान्प्राणान्समखिदत्तँहाभिसमेत्योचुर्भगवन्नेधि त्वं नः श्रेष्ठोऽसि मोत्क्रमीरिति ॥ १२ ॥\n\n[5.1.13] अथ हैनं वागुवाच यदहं वसिष्ठोऽस्मि त्वं तद्वसिष्ठोऽसीत्यथ हैनं चक्षुरुवाच यदहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठासीति ॥ १३ ॥\n\n[5.1.14] अथ हैनँश्रोत्रमुवाच यदहं सम्पदस्मि त्वं तत्सम्पदसीत्यथ हैनं मन उवाच यदहमायतनमस्मि त्वं तदायतनमसीति ॥ १४ ॥\n\n[5.1.15] न वै वाचो न चक्षूँषि न श्रोत्राणि न मनाँसीत्याचक्षते प्राणा इत्येवाचक्षते प्राणो ह्येवैतानि सर्वाणि भवति ॥ १५ ॥\n\n### Section 5.2\n\n[5.2.1] स होवाच किं मेऽन्नं भविष्यतीति यत्किञ्चिदिदमा श्वभ्य आ शकुनिभ्य इति होचुस्तद्वा एतदनस्यान्नमनो ह वै नाम प्रत्यक्षं न ह वा एवंविदि किञ्चनानन्नं भवतीति ॥ १ ॥\n\n[5.2.2] स होवाच किं मे वासो भविष्यतीत्याप इति होचुस्तस्माद्वा एतदशिष्यन्तः पुरस्ताच्चोपरिष्टाच्चाद्भिः परिदधति लम्भुको ह वासो भवत्यनग्नो ह भवति ॥ २ ॥\n\n[5.2.3] तद्धैतत्सत्यकामो जाबालो गोश्रुतये वैयाघ्रपद्यायोक्त्वोवाच यद्यप्येनच्छुष्काय स्थाणवे ब्रूयाज्जायेरन्नेवास्मिञ्छाखाः प्ररोहेयुः पलाशानीति ॥ ३ ॥\n\n[5.2.4] अथ यदि महज्जिगमिषेदमावास्यायां दीक्षित्वा पौर्णमास्याँ रात्रौ सर्वौषधस्य मन्थं दधिमधुनोरुपमथ्य ज्येष्ठा श्रेष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत् ॥ ४ ॥\n\n[5.2.5] वसिष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्प्रतिष्ठायै स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्सम्पदे स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेदायतनाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत् ॥ ५ ॥\n\n[5.2.6] अथ प्रतिसृप्याञ्जलौ मन्थमाधाय जपत्यमो नामास्यमा हि ते सर्वमिदँ स हि ज्येष्ठः श्रेष्ठो राजाधिपतिः स मा ज्यैष्ठ्यँ श्रैष्ठ्यँ राज्यमाधिपत्यं गमयत्वहमेवेदँ सर्वमसानीति ॥ ६ ॥\n\n[5.2.7] अथ खल्वेतयर्चा पच्छ आचामति तत्सवितुर्वृणीम इत्याचामति वयं देवस्य भोजनमित्याचामति श्रेष्ठँ सर्वधातममित्याचामति तुरं भगस्य धीमहीति सर्वं पिबति ॥ ७ ॥\n\n[5.2.8] निर्णिज्य कँसं चमसं वा पश्चादग्नेः संविशति चर्मणि वा स्थण्डिले वा वाचंयमोऽप्रसाहः स यदि स्त्रियं पश्येत्समृद्धं कर्मेति विद्यात् ॥ ८ ॥\n\n[5.2.9] तदेष श्लोको यदा कर्मसु काम्येषु स्त्रियँ स्वप्नेषु पश्यन्ति समृद्धिं तत्र जानीयात्तस्मिन्स्वप्ननिदर्शने तस्मिन्स्वप्ननिदर्शने ॥ ९ ॥\n\n### Section 5.3\n\n[5.3.1] श्वेतकेतुर्हारुणेयः पञ्चालानाँ समितिमेयाय तँ ह प्रवाहणो जैवलिरुवाच कुमारानु त्वाशिषत्पितेत्यनु हि भगव इति ॥ १ ॥\n\n[5.3.2] वेत्थ यदितोऽधि प्रजाः प्रयन्तीति न भगव इति वेत्थ यथा पुनरावर्तन्त३ इति न भगव इति वेत्थ पथोर्देवयानस्य पितृयाणस्य च व्यावर्तना३ इति न भगव इति ॥ २ ॥\n\n[5.3.3] वेत्थ यथासौ लोको न सम्पूर्यत३ इति न भगव इति वेत्थ यथा पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति नैव भगव इति ॥ ३ ॥\n\n[5.3.4] अथानु किमनुशिष्ठोऽवोचथा यो हीमानि न विद्यात्कथँ सोऽनुशिष्टो ब्रुवीतेति स हायस्तः पितुरर्धमेयाय तँ होवाचाननुशिष्य वाव किल मा भगवानब्रवीदनु त्वाशिषमिति ॥ ४ ॥\n\n[5.3.5] पञ्च मा राजन्यबन्धुः प्रश्नानप्राक्षीत्तेषां नैकञ्चनाशकं विवक्तुमिति स होवाच यथा मा त्वं तदैतानवदो यथाहमेषां नैकञ्चन वेद यद्यहमिमानवेदिष्यं कथं ते नावक्ष्यमिति ॥ ५ ॥\n\n[5.3.6] स ह गौतमो राज्ञोऽर्धमेयाय तस्मै ह प्राप्तायार्हाञ्चकार स ह प्रातः सभाग उदेयाय तँ होवाच मानुषस्य भगवन्गौतम वित्तस्य वरं वृणीथा इति स होवाच तवैव राजन्मानुषं वित्तं यामेव कुमारस्यान्ते वाचमभाषथास्तामेव मे ब्रूहीति स ह कृच्छ्री बभूव ॥ ६ ॥\n\n[5.3.7] तँ ह चिरं वसेत्याज्ञापयाञ्चकार तँ होवाच यथा मा त्वं गौतमावदो यथेयं न प्राक्त्वत्तः पुरा विद्या ब्राह्मणान्गच्छति तस्मादु सर्वेषु लोकेषु क्षत्रस्यैव प्रशासनमभूदिति तस्मै होवाच ॥ ७ ॥\n\n### Section 5.4\n\n[5.4.1] असौ वाव लोको गौतमाग्निस्तस्यादित्य एव समिद्रश्मयो धूमोऽहरर्चिश्चन्द्रमा अङ्गारा नक्षत्राणि विस्फुलिङ्गाः ॥ १ ॥\n\n[5.4.2] तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति तस्या अहुतेः सोमो राजा सम्भवति ॥ २ ॥\n\n### Section 5.5\n\n[5.5.1] पर्जन्यो वाव गौतमाग्निस्तस्य वायुरेव समिदभ्रं धूमो विद्युदर्चिरशनिरङ्गाराह्रादनयो विस्फुलिङ्गाः ॥ १ ॥\n\n[5.5.2] तस्मिन्नेतस्मिन्नग्नौ देवाः सोमँ राजानं जुह्वति तस्या आहुतेर्वर्षँ सम्भवति ॥ २ ॥\n\n### Section 5.6\n\n[5.6.1] पृथिवी वाव गौतमाग्निस्तस्याः संवत्सर एव समिदाकाशो धूमो रात्रिरर्चिर्दिशोऽङ्गारा अवान्तरदिशो विस्फुलिङ्गाः ॥ १ ॥\n\n[5.6.2] तस्मिन्नेतस्मिन्नग्नौ देवा वर्षं जुह्वति तस्या आहुतेरन्नँ सम्भवति ॥ २ ॥\n\n### Section 5.7\n\n[5.7.1] पुरुषो वाव गौतमाग्निस्तस्य वागेव समित्प्राणो धूमो जिह्वार्चिश्चक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गाः ॥ १ ॥\n\n[5.7.2] तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति तस्या आहुते रेतः सम्भवति ॥ २ ॥\n\n### Section 5.8\n\n[5.8.1] योषा वाव गौतमाग्निस्तस्या उपस्थ एव समिद्यदुपमन्त्रयते स धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गाः ॥ १ ॥\n\n[5.8.2] तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति तस्या आहुतेर्गर्भः सम्भवति ॥ २ ॥\n\n### Section 5.9\n\n[5.9.1] इति तु पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति स उल्बावृतो गर्भो दश वा नव वा मासानन्तः शयित्वा यावद्वाथ जायते ॥ १ ॥\n\n[5.9.2] स जातो यावदायुषं जीवति तं प्रेतं दिष्टमितोऽग्नय एव हरन्ति यत एवेतो यतः सम्भूतो भवति ॥ २ ॥\n\n### Section 5.10\n\n[5.10.1] तद्य इत्थं विदुः । ये चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽर्चिषमभिसम्भवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासाँस्तान् ॥ १ ॥\n\n[5.10.2] मासेभ्यः संवत्सरँ संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत्पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवयानः पन्था इति ॥ २ ॥\n\n[5.10.3] अथ य इमे ग्राम इष्टापूर्ते दत्तमित्युपासते ते धूममभिसम्भवन्ति धूमाद्रात्रिँ रात्रेरपरपक्षमपरपक्षाद्यान्षड्दक्षिणैति मासाँस्तान्नैते संवत्सरमभिप्राप्नुवन्ति ॥ ३ ॥\n\n[5.10.4] मासेभ्यः पितृलोकं पितृलोकादाकाशमाकाशाच्चन्द्रमसमेष सोमो राजा तद्देवानामन्नं तं देवा भक्षयन्ति ॥ ४ ॥\n\n[5.10.5] तस्मिन्यवात्संपातमुषित्वाथैतमेवाध्वानं पुनर्निवर्तन्ते यथेतमाकाशमाकाशाद्वायुं वायुर्भूत्वा धूमो भवति धूमो भूत्वाभ्रं भवति ॥ ५ ॥\n\n[5.10.6] अभ्रं भूत्वा मेघो भवति मेघो भूत्वा प्रवर्षति त इह व्रीहियवा ओषधिवनस्पतयस्तिलमाषा इति जायन्तेऽतो वै खलु दुर्निष्प्रपतरं यो यो ह्यन्नमत्ति यो रेतः सिञ्चति तद्भूय एव भवति ॥ ६ ॥\n\n[5.10.7] तद्य इह रमणीयचरणा अभ्याशो ह यत्ते रमणीयां योनिमापद्येरन्ब्राह्मणयोनिं वा क्षत्रिययोनिं वा वैश्ययोनिं वाथ य इह कपूयचरणा अभ्याशो ह यत्ते कपूयां योनिमापद्येरन् श्वयोनिं वा सूकरयोनिं वा चण्डालयोनिं वा ॥७॥\n\n[5.10.8] अथैतयोः पथोर्न कतरेण च न तानीमानि क्षुद्राण्यसकृदावर्तीनि भूतानि भवन्ति जायस्व म्रियस्वेत्येतत्तृतीयँस्थानं तेनासौ लोको न सम्पूर्यते तस्माज्जुगुप्सेत तदेष श्लोकः ॥ ८ ॥\n\n[5.10.9] स्तेनो हिरण्यस्य सुरां पिबँश्च गुरोस्तल्पमावसन्ब्रह्महा चैते पतन्ति चत्वारः पञ्चमश्चाचरँस्तैरिति ॥ ९ ॥\n\n[5.10.10] अथ ह य एतानेवं पञ्चाग्नीन्वेद न सह तैरप्याचरन्पाप्मना लिप्यते शुद्धः पूतः पुण्यलोको भवति य एवं वेद य एवं वेद ॥ १० ॥\n\n### Section 5.11\n\n[5.11.1] प्राचीनशाल औपमन्यवः सत्ययज्ञः पौलुषिरिन्द्रद्युम्नो भाल्लवेयो जनः शार्कराक्ष्यो बुडिल आश्वतराश्विस्ते हैते महाशाला महाश्रोत्रियाः समेत्य मीमाँसां चक्रुः को नु आत्मा किं ब्रह्मेति ॥ १ ॥\n\n[5.11.2] ते ह सम्पादयाञ्चक्रुरुद्दालको वै भगवन्तोऽयमारुणिः सम्प्रतीममात्मानं वैश्वानरमध्येति तँ हन्ताभ्यागच्छामेति तँ हाभ्याजग्मुः ॥ २ ॥\n\n[5.11.3] स ह सम्पादयाञ्चकार प्रक्ष्यन्ति मामिमे महाशाला महाश्रोत्रियास्तेभ्यो न सर्वमिव प्रतिपत्स्ये हन्ताहमन्यमभ्यनुशासानीति ॥ ३ ॥\n\n[5.11.4] तान्होवाचाश्वपतिर्वै भगवन्तोऽयं कैकेयः सम्प्रतीममात्मानं वैश्वानरमध्येति तँहन्ताभ्यागच्छामेति तँहाभ्याजग्मुः ॥ ४ ॥\n\n[5.11.5] तेभ्यो ह प्राप्तेभ्यः पृथगर्हाणि कारयाञ्चकार स ह प्रातः सञ्जिहान उवाच न मे स्तेनो जनपदे न कर्दर्यो न मद्यपो नानाहिताग्निर्नाविद्वान्न स्वैरी स्वैरिणी कुतो यक्ष्यमाणो वै भगवन्तोऽहमस्मि यावदेकैकस्मा ऋत्विजे धनं दास्यामि तावद्भगवद्भ्यो दास्यामि वसन्तु भगवन्त इति ॥ ५ ॥\n\n[5.11.6] ते होचुर्येन हैवार्थेन पुरुषश्चरेत्तँहैव वदेदात्मानमेवेमं वैश्वानरँ सम्प्रत्यध्येषि तमेव नो ब्रूहीति ॥ ६ ॥\n\n[5.11.7] तान्होवाच प्रातर्वः प्रतिवक्तास्मीति ते ह समित्पाणयः पूर्वाह्णे प्रतिचक्रमिरे तान्हानुपनीयै वैतदुवाच ॥ ७ ॥\n\n### Section 5.12\n\n[5.12.1] औपमन्यव कं त्वमात्मानमुपास्स इति दिवमेव भगवो राजन्निति होवाचैष वै सुतेजा आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव सुतं प्रसुतमासुतं कुले दृश्यते ॥ १ ॥\n\n[5.12.2] अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते मूर्धा त्वेष आत्मन इति होवाच मूर्धा ते व्यपतिष्यद्यन्मां नागमिष्य इति ॥ २ ॥\n\n### Section 5.13\n\n[5.13.1] अथ होवाच सत्ययज्ञं पौलुषिं प्राचीनयोग्यं कं त्वमात्मानमुपास्स इत्यादित्यमेव भगवो राजन्निति होवाचैष वै विश्वरूप आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव बहु विश्वरूपं कुले दृश्यते ॥ १ ॥\n\n[5.13.2] प्रवृत्तोऽश्वतरीरथो दासीनिष्कोऽत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते चक्षुषेतदात्मन इति होवाचान्धोऽभविष्यो यन्मां नागमिष्य इति ॥ २ ॥\n\n### Section 5.14\n\n[5.14.1] अथ होवाचेन्द्रद्युम्नं भाल्लवेयं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इति वायुमेव भगवो राजन्निति होवाचैष वै पृथग्वर्त्मात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वां पृथग्बलय आयन्ति पृथग्रथश्रेणयोऽनुयन्ति ॥ १ ॥\n\n[5.14.2] अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते प्राणस्त्वेष आत्मन इति होवाच प्राणस्त उदक्रमिष्यद्यन्मां नागमिष्य इति ॥ २ ॥\n\n### Section 5.15\n\n[5.15.1] अथ होवाच जनँशार्कराक्ष्य कं त्वमात्मानमुपास्स इत्याकाशमेव भगवो राजन्निति होवाचैष वै बहुल आत्मा वैश्वानरो यं त्वमात्मानमुपस्से तस्मात्त्वं बहुलोऽसि प्रजया च धनेन च ॥ १ ॥\n\n[5.15.2] अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते सन्देहस्त्वेष आत्मन इति होवाच सन्देहस्ते व्यशीर्यद्यन्मां नागमिष्य इति ॥ २ ॥\n\n### Section 5.16\n\n[5.16.1] अथ होवाच बुडिलमाश्वतराश्विं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इत्यप एव भगवो राजन्निति होवाचैष वै रयिरात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वँरयिमान्पुष्टिमानसि ॥ १ ॥\n\n[5.16.2] अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते बस्तिस्त्वेष आत्मन इति होवाच बस्तिस्ते व्यभेत्स्यद्यन्मां नागमिष्य इति ॥ २ ॥\n\n### Section 5.17\n\n[5.17.1] अथ होवाचोद्दालकमारुणिं गौतम कं त्वमात्मानमुपस्स इति पृथिवीमेव भगवो राजन्निति होवाचैष वै प्रतिष्ठात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वं प्रतिष्ठितोऽसि प्रजया च पशुभिश्च ॥ १ ॥\n\n[5.17.2] अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते पादौ त्वेतावात्मन इति होवाच पादौ ते व्यम्लास्येतां यन्मां नागमिष्य इति ॥ २ ॥\n\n### Section 5.18\n\n[5.18.1] तान्होवाचैते वै खलु यूयं पृथगिवेममात्मानं वैश्वानरं विद्वाँसोऽन्नमत्थ यस्त्वेतमेवं प्रादेशमात्रमभिविमानमात्मानं वैश्वानरमुपास्ते स सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मस्वन्नमत्ति ॥ १ ॥\n\n[5.18.2] तस्य ह वा एतस्यात्मनो वैश्वानरस्य मूर्धैव सुतेजाश्चक्षुर्विश्वरूपः प्राणः पृथग्वर्त्मात्मा सन्देहो बहुलो बस्तिरेव रयिः पृथिव्येव पादावुर एव वेदिर्लोमानि बर्हिर्हृदयं गार्हपत्यो मनोऽन्वाहार्यपचन आस्यमाहवनीयः ॥ २ ॥\n\n### Section 5.19\n\n[5.19.1] तद्यद्भक्तं प्रथममागच्छेत्तद्धोमीयँ स यां प्रथमामाहुतिं जुहुयात्तां जुहुयात्प्राणाय स्वाहेति प्राणस्तृप्यति ॥ १ ॥\n\n[5.19.2] प्राणे तृप्यति चक्षुस्तृप्यति चक्षुषि तृप्यत्यादित्यस्तृप्यत्यादित्ये तृप्यति द्यौस्तृप्यति दिवि तृप्यन्त्यां यत्किञ्च द्यौश्चादित्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥२॥\n\n### Section 5.20\n\n[5.20.1] अथ यां द्वितीयां जुहुयात्तां जुहुयाद्व्यानाय स्वाहेति व्यानस्तृप्यति ॥ १ ॥\n\n[5.20.2] व्याने तृप्यति श्रोत्रं तृप्यति श्रोत्रे तृप्यति चन्द्रमास्तृप्यति चन्द्रमसि तृप्यति दिशस्तृप्यन्ति दिक्षु तृप्यन्तीषु यत्किञ्च दिशश्च चन्द्रमाश्चाधितिष्ठन्ति तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥२॥\n\n### Section 5.21\n\n[5.21.1] अथ यां तृतीयां जुहुयात्तां जुहुयादपानाय स्वाहेत्यपानस्तृप्यति ॥ १ ॥\n\n[5.21.2] अपाने तृप्यति वाक्तृप्यति वाचि तृप्यन्त्यामग्निस्तृप्यत्यग्नौ तृप्यति पृथिवी तृप्यति पृथिव्यां तृप्यन्त्यां यत्किञ्च पृथिवी चाग्निश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥ २ ॥\n\n### Section 5.22\n\n[5.22.1] अथ यां चतुर्थीं जुहुयात्तां जुहुयात्समानाय स्वाहेति समानस्तृप्यति ॥ १ ॥\n\n[5.22.2] समाने तृप्यति मनस्तृप्यति मनसि तृप्यति पर्जन्यस्तृप्यति पर्जन्ये तृप्यति विद्युत्तृप्यति विद्युति तृप्यन्त्यां यत्किञ् विद्युच्च पर्जन्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥ २ ॥\n\n### Section 5.23\n\n[5.23.1] अथ यां पञ्चमीं जुहुयात्तां जुहुयादुदानाय स्वाहेत्युदानस्तृप्यति ॥ १ ॥\n\n[5.23.2] उदाने तृप्यति त्वक्तृप्यति त्वचि तृप्यन्त्यां वायुस्तृप्यति वायौ तृप्यत्याकाशस्तृप्यत्याकाशे तृप्यति यत्किञ्च वायुश्चाकाशश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेन ॥ २ ॥\n\n### Section 5.24\n\n[5.24.1] स य इदमविद्वाग्निहोत्रं जुहोति यथाङ्गारानपोह्य भस्मनि जुहुयात्तादृक्तत्स्यात् ॥ १ ॥\n\n[5.24.2] अथ य एतदेवं विद्वानग्निहोत्रं जुहोति तस्य सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मसु हुतं भवति ॥ २ ॥\n\n[5.24.3] तद्यथेषीकातूलमग्नौ प्रोतं प्रदूयेतैवँहास्य सर्वे पाप्मानः प्रदूयन्ते य एतदेवं विद्वानग्निहोत्रं जुहोति ॥ ३ ॥\n\n[5.24.4] तस्मादु हैवंविद्यद्यपि चण्डालायोच्छिष्टं प्रयच्छेदात्मनि हैवास्य तद्वैश्वानरे हुतँ स्यादिति तदेष श्लोकः ॥ ४ ॥\n\n[5.24.5] यथेह क्षुधिता बाला मातरं पर्युपासत एवँ सर्वाणि भूतान्यग्निहोत्रमुपासत इत्यग्निहोत्रमुपासत इति ॥ ५ ॥\n\n### Section 6.1\n\n[6.1.1] श्वेतकेतुर्हारुणेय आस तँ ह पितोवाच श्वेतकेतो वस ब्रह्मचर्यं न वै सोम्यास्मत्कुलीनोऽननूच्य ब्रह्मबन्धुरिव भवतीति ॥ १ ॥\n\n[6.1.2] स ह द्वादशवर्ष उपेत्य चतुर्विँशतिवर्षः सर्वान्वेदानधीत्य महामना अनूचानमानी स्तब्ध एयाय तँह पितोवाच ॥ २ ॥\n\n[6.1.3] श्वेतकेतो यन्नु सोम्येदं महामना अनूचानमानी स्तब्धोऽस्युत तमादेशमप्राक्ष्यः येनाश्रुतँ श्रुतं भवत्यमतं मतमविज्ञातं विज्ञातमिति कथं नु भगवः स आदेशो भवतीति ॥ ३ ॥\n\n[6.1.4] यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातँ स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम् ॥ ४ ॥\n\n[6.1.5] यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातँ स्याद्वाचारम्भणं विकारो नामधेयं लोहमित्येव सत्यम् ॥ ५ ॥\n\n[6.1.6] यथा सोम्यिकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञातँ स्याद्वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यमेवँसोम्य स आदेशो भवतीति ॥ ६ ॥\n\n[6.1.7] न वै नूनं भगवन्तस्त एतदवेदिषुर्यद्ध्येतदवेदिष्यन्कथं मे नावक्ष्यन्निति भगवाँस्त्वेव मे तद्ब्रवीत्विति तथा सोम्येति होवाच ॥ ७ ॥\n\n### Section 6.2\n\n[6.2.1] सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं तस्मादसतः सज्जायत ॥ १ ॥\n\n[6.2.2] कुतस्तु खलु सोम्यैवँस्यादिति होवाच कथमसतः सज्जायेतेति। सत्त्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् ॥ २ ॥\n\n[6.2.3] तदैक्षत बहु स्यां प्रजायेयेति तत्तेजोऽसृजत । तत्तेज ऐक्षत बहु स्यां प्रजायेयेति तदपोऽसृजत । तस्माद्यत्र क्वच शोचति स्वेदते वा पुरुषस्तेजस एव तदध्यापो जायन्ते ॥ ३ ॥\n\n[6.2.4] ता आप ऐक्षन्त बह्व्यः स्याम प्रजायेमहीति ता अन्नमसृजन्त । तस्माद्यत्र क्व च वर्षति तदेव भूयिष्ठमन्नं भवत्यद्भ्य एव तदध्यन्नाद्यं जायते ॥ ४ ॥\n\n### Section 6.3\n\n[6.3.1] तेषां खल्वेषां भूतानां त्रीण्येव बीजानि भवन्त्याण्डजं जीवजमुद्भिज्जमिति ॥ १ ॥\n\n[6.3.2] सेयं देवतैक्षत हन्ताहमिमास्तिस्रो देवता अनेन जीवेनात्मनानुप्रविश्य नामरूपे व्याकरवाणीति ॥ २ ॥\n\n[6.3.3] तासां त्रिवृतं त्रिवृतमेकैकां करवाणीति सेयं देवतेमास्तिस्रो देवता अनेनैव जीवेनात्मनानुप्रविश्य नामरूपे व्याकरोत् ॥ ३ ॥\n\n[6.3.4] तासां त्रिवृतं त्रिवृतमेकैकामकरोद्यथा तु खलु सोम्येमास्तिस्रो देवतास्त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति ॥ ४ ॥\n\n### Section 6.4\n\n[6.4.1] यदग्ने रोहितँरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादग्नेरग्नित्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ १ ॥\n\n[6.4.2] यदादित्यस्य रोहितँरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादादित्यादादित्यत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ २ ॥\n\n[6.4.3] यच्छन्द्रमसो रोहितँरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाच्चन्द्राच्चन्द्रत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ ३ ॥\n\n[6.4.4] यद्विद्युतो रोहितँरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाद्विद्युतो विद्युत्त्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ ४ ॥\n\n[6.4.5] एतद्ध स्म वै तद्विद्वाँस आहुः पूर्वे महाशाला महाश्रोत्रिया न नोऽद्य कश्चनाश्रुतममतमविज्ञातमुदाहरिष्यतीति ह्येभ्यो विदाञ्चक्रुः ॥ ५ ॥\n\n[6.4.6] यदु रोहितमिवाभूदिति तेजसस्तद्रूपमिति तद्विदाञ्चक्रुर्यदु शुक्लमिवाभूदित्यपाँरूपमिति तद्विदाञ्चक्रुर्यदु कृष्णमिवाभूदित्यन्नस्य रूपमिति तद्विदाञ्चक्रुः ॥ ६ ॥\n\n[6.4.7] यद्वविज्ञातमिवाभूदित्येतासामेव देवतानाँसमास इति तद्विदाञ्चक्रुर्यथा नु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति ॥ ७ ॥\n\n### Section 6.5\n\n[6.5.1] अन्नमशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तत्पुरीषं भवति यो मध्यमस्तन्माँसं योऽणिष्ठस्तन्मनः ॥ १ ॥\n\n[6.5.2] आपः पीतास्त्रेधा विधीयन्ते तासां यः स्थविष्ठो धातुस्तन्मूत्रं भवति यो मध्यमस्तल्लोहितं योऽणिष्ठः स प्राणः ॥ २ ॥\n\n[6.5.3] तेजोऽशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तदस्थि भवति यो मध्यमः स मज्जा योऽणिष्ठः सा वाक् ॥ ३ ॥\n\n[6.5.4] अन्नमयँहि सोम्य मनः आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ४ ॥\n\n### Section 6.6\n\n[6.6.1] दध्नः सोम्य मथ्यमानस्य योऽणिमा स उर्ध्वः समुदीषति तत्सर्पिर्भवति ॥ १ ॥\n\n[6.6.2] एवमेव खलु सोम्यान्नस्याश्यमानस्य योऽणिमा स उर्ध्वः समुदीषति तन्मनो भवति ॥ २ ॥\n\n[6.6.3] अपाँसोम्य पीयमानानां योऽणिमा स उर्ध्वः समुदीषति सा प्राणो भवति ॥ ३ ॥\n\n[6.6.4] तेजसः सोम्याश्यमानस्य योऽणिमा स उर्ध्वः समुदीषति सा वाग्भवति ॥ ४ ॥\n\n[6.6.5] अन्नमयँ हि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ६ ॥\n\n### Section 6.7\n\n[6.7.1] षोडशकलः सोम्य पुरुषः पञ्चदशाहानि माशीः काममपः पिबापोमयः प्राणो नपिबतो विच्छेत्स्यत इति ॥ १ ॥\n\n[6.7.2] स ह पञ्चदशाहानि नशाथ हैनमुपससाद किं ब्रवीमि भो इत्यृचः सोम्य यजूँषि सामानीति स होवाच न वै मा प्रतिभान्ति भो इति ॥ २ ॥\n\n[6.7.3] तँ होवाच यथा सोम्य महतोऽभ्याहितस्यैकोऽङ्गारः खद्योतमात्रः परिशिष्टः स्यात्तेन ततोऽपि न बहु दहेदेवँसोम्य ते षोडशानां कलानामेका कलातिशिष्टा स्यात्तयैतर्हि वेदान्नानुभवस्यशानाथ मे विज्ञास्यसीति ॥ ३ ॥\n\n[6.7.4] स हशाथ हैनमुपससाद तँ ह यत्किञ्च पप्रच्छ सर्वँह प्रतिपेदे ॥ ४ ॥\n\n[6.7.5] तँ होवाच यथा सोम्य महतोऽभ्याहितस्यैकमङ्गारं खद्योतमात्रं परिशिष्टं तं तृणैरुपसमाधाय प्राज्वलयेत्तेन ततोऽपि बहु दहेत् ॥ ५ ॥\n\n[6.7.6] एवँ सोम्य ते षोडशानां कलानामेका कलातिशिष्टाभूत्सान्नेनोपसमाहिता प्राज्वालीतयैतर्हि वेदाननुभवस्यन्नमयँहि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति तद्धास्य विजज्ञाविति विजज्ञाविति ॥ ६ ॥\n\n### Section 6.8\n\n[6.8.1] उद्दालको हारुणिः श्वेतकेतुं पुत्रमुवाच स्वप्नान्तं मे सोम्य विजानीहीति यत्रैतत्पुरुषः स्वपिति नाम सता सोम्य तदा सम्पन्नो भवति स्वमपीतो भवति तस्मादेनँ स्वपितीत्याचक्षते स्वँह्यपीतो भवति ॥ १ ॥\n\n[6.8.2] स यथा शकुनिः सूत्रेण प्रबद्धो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा बन्धनमेवोपश्रयत एवमेव खलु सोम्य तन्मनो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा प्राणमेवोपश्रयते प्राणबन्धनँ हि सोम्य मन इति ॥ २ ॥\n\n[6.8.3] अशनापिपासे मे सोम्य विजानीहीति यत्रैतत्पुरुषोऽशिशिषति नामाप एव तदशितं नयन्ते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तदप आचक्षतेऽशनायेति तत्रितच्छुङ्गमुत्पतितँ सोम्य विजानीहि नेदममूलं भविष्यतीति ॥ ३ ॥\n\n[6.8.4] तस्य क्व मूलँ स्यादन्यत्रान्नादेवमेव खलु सोम्यान्नेन शुङ्गेनापो मूलमन्विच्छाद्भिः सोम्य शुङ्गेन तेजोमूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठाः ॥ ४ ॥\n\n[6.8.5] अथ यत्रैतत्पुरुषः पिपासति नाम तेज एव तत्पीतं नयते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तत्तेज आचष्ट उदन्येति तत्रैतदेव शुङ्गमुत्पतितँ सोम्य विजानीहि नेदममूलं भविष्यतीति ॥ ५ ॥\n\n[6.8.6] तस्य क्व मूलँ स्यादन्यत्राद्भ्य्ऽद्भिः सोम्य शुङ्गेन तेजो मूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठा यथा नु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्त्रिवृदेकैका भवति तदुक्तं पुरस्तादेव भवत्यस्य सोम्य पुरुषस्य प्रयतो वाङ्मनसि सम्पद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायाम् ॥ ६ ॥\n\n[6.8.7] स य एषोऽणिमैतदात्म्यमिदँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ७ ॥\n\n### Section 6.9\n\n[6.9.1] यथा सोम्य मधु मधुकृतो निस्तिष्ठन्ति नानात्ययानां वृक्षाणाँरसान्समवहारमेकताँरसं गमयन्ति ॥ १ ॥\n\n[6.9.2] ते यथा तत्र न विवेकं लभन्तेऽमुष्याहं वृक्षस्य रसोऽस्म्यमुष्याहं वृक्षस्य रसोऽस्मीत्येवमेव खलु सोम्येमाः सर्वाः प्रजाः सति सम्पद्य न विदुः सति सम्पद्यामह इति ॥ २ ॥\n\n[6.9.3] त इह व्याघ्रो वा सिँहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दँशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति ॥ ३ ॥\n\n[6.9.4] स य एषोऽणिमैतदात्म्यमिदँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ४ ॥\n\n### Section 6.10\n\n[6.10.1] इमाः सोम्य नद्यः पुरस्तात्प्राच्यः स्यन्दन्ते पश्चात्प्रतीच्यस्ताः समुद्रात्समुद्रमेवापियन्ति स समुद्र एव भवति ता यथा तत्र न विदुरियमहमस्मीयमहमस्मीति ॥ १ ॥\n\n[6.10.2] एवमेव खलु सोम्येमाः सर्वाः प्रजाः सत आगम्य न विदुः सत आगच्छामह इति त इह व्याघ्रो वा सिँहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दँशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति ॥ २ ॥\n\n[6.10.3] स य एषोऽणिमैतदात्म्यमिदँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ३ ॥\n\n### Section 6.11\n\n[6.11.1] अस्य सोम्य महतो वृक्षस्य यो मूलेऽभ्याहन्याज्जीवन्स्रवेद्यो मध्येऽभ्याहन्याज्जीवन्स्रवेद्योऽग्रेऽभ्याहन्याज्जीवन्स्रवेत्स एष जीवेनात्मनानुप्रभूतः पेपीयमानो मोदमानस्तिष्ठति ॥ १ ॥\n\n[6.11.2] अस्य यदेकाँ शाखां जीवो जहात्यथ सा शुष्यति द्वितीयां जहात्यथ सा शुष्यति तृतीयां जहात्यथ सा शुष्यति सर्वं जहाति सर्वः शुष्यत्येवमेव खलु सोम्य विद्धीति होवाच ॥ २ ॥\n\n[6.11.3] जीवापेतं वाव किलेदं म्रियते न जीवो म्रियते इति स य एषोऽणिमैतदात्म्यमिदँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ३ ॥\n\n### Section 6.12\n\n[6.12.1] न्यग्रोधफलमत आहरेतीदं भगव इति भिन्द्धीति भिन्नं भगव इति किमत्र पश्यसीत्यण्व्य इवेमा धाना भगव इत्यासामङ्गैकां भिन्द्धीति भिन्ना भगव इति किमत्र पश्यसीति न किञ्चन भगव इति ॥ १ ॥\n\n[6.12.2] तँ होवाच यं वै सोम्यैतमणिमानं न निभालयस एतस्य वै सोम्यैषोऽणिम्न एवं महान्यग्रोधस्तिष्ठति श्रद्धत्स्व सोम्येति ॥ २ ॥\n\n[6.12.3] स य एषोऽणिमैतदात्म्यमिदद्ँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ३ ॥\n\n### Section 6.13\n\n[6.13.1] लवणमेतदुदकेऽवधायाथ मा प्रातरुपसीदथा इति स ह तथा चकार तँ होवाच यद्दोषा लवणमुदकेऽवाधा अङ्ग तदाहरेति तद्धावमृश्य न विवेद ॥ १ ॥\n\n[6.13.2] यथा विलीनमेवाङ्गास्यान्तादाचामेति कथमिति लवणमिति मध्यादाचामेति कथमिति लवणमित्यन्तादाचामेति कथमिति लवणमित्यभिप्रास्यैतदथ मोपसीदथा इति तद्ध तथा चकार तच्छश्वत्संवर्तते तँ होवाचात्र वाव किल तत्सोम्य न निभालयसेऽत्रैव किलेति ॥ २ ॥\n\n[6.13.3] स य एषोऽणिमैतदात्म्यमिदँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ३ ॥\n\n### Section 6.14\n\n[6.14.1] यथा सोम्य पुरुषं गन्धारेभ्योऽभिनद्धाक्षमानीय तं ततोऽतिजने विसृजेत्स यथा तत्र प्राङ्वोदङ्वाधराङ्वा प्रत्यङ्वा प्रध्मायीताभिनद्धाक्ष आनीतोऽभिनद्धाक्षो विसृष्टः ॥ १ ॥\n\n[6.14.2] तस्य यथाभिनहनं प्रमुच्य प्रब्रूयादेतां दिशं गन्धारा एतां दिशं व्रजेति स ग्रामाद्ग्रामं पृच्छन्पण्डितो मेधावी गन्धारानेवोपसम्पद्येतैवमेवेहाचार्यवान्पुरुषो वेद तस्य तावदेव चिरं यावन्न विमोक्ष्येऽथ सम्पत्स्य इति ॥ २ ॥\n\n[6.14.3] स य एषोऽणिमैतदात्म्यमिदँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ३ ॥\n\n### Section 6.15\n\n[6.15.1] पुरुषँ सोम्योतोपतापिनं ज्ञातयः पर्युपासते जानासि मां जानासि मामिति । तस्य यावन्न वाङ्मनसि सम्पद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायां तावज्जानाति ॥ १ ॥\n\n[6.15.2] अथ यदास्य वाङ्मनसि सम्पद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायामथ न जानाति ॥ २ ॥\n\n[6.15.3] स य एषोऽणिमैतदात्म्यमिदँ सर्वं तत् सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ३ ॥\n\n### Section 6.16\n\n[6.16.1] पुरुषँ सोम्योत हस्तगृहीतमानयन्त्यपहार्षीत्स्तेयमकार्षीत्परशुमस्मै तपतेति स यदि तस्य कर्ता भवति तत एवानृतमात्मानं कुरुते सोऽनृताभिसन्धोऽनृतेनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति स दह्यतेऽथ हन्यते ॥ १ ॥\n\n[6.16.2] अथ यदि तस्याकर्ता भवति ततेव सत्यमात्मानं कुरुते स सत्याभिसन्धः सत्येनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति सन दह्यतेऽथ मुच्यते ॥ २ ॥\n\n[6.16.3] स यथा तत्र नादाह्येतैतदात्म्यमिदँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो इति तद्धास्य विजज्ञाविति विजज्ञाविति ॥ ३ ॥\n\n### Section 7.1\n\n[7.1.1] अधीहि भगव इति होपससाद सनत्कुमारं नारदस्तँ होवाच यद्वेत्थ तेन मोपसीद ततस्त ऊर्ध्वं वक्ष्यामीति स होवाच ॥ १ ॥\n\n[7.1.2] ऋग्वेदं भगवोऽध्येमि यजुर्वेदँ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यँ राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्याँ सर्पदेवजनविद्यामेतद्भगवोऽध्येमि ॥ २ ॥\n\n[7.1.3] सोऽहं भगवो मन्त्रविदेवास्मि नात्मविच्छ्रुतँ ह्येव मे भगवद्दृशेभ्यस्तरति शोकमात्मविदिति सोऽहं भगवः शोचामि तं मा भगवाञ्छोकस्य पारं तारयत्विति तँ होवाच यद्वै किञ्चैतदध्यगीष्ठा नामैवैतत् ॥ ३ ॥\n\n[7.1.4] नाम वा ऋग्वेदो यजुर्वेदः सामवेद आथर्वणश्चतुर्थ इतिहासपुराणः पञ्चमो वेदानां वेदः पित्र्यो राशिर्दैवो निधिर्वाकोवाक्यमेकायनं देवविद्या ब्रह्मविद्या भूतविद्या क्षत्रविद्या नक्षत्रविद्या सर्पदेवजनविद्या नामैवैतन्नामोपास्स्वेति ॥ ४ ॥\n\n[7.1.5] स यो नाम ब्रह्मेत्युपास्ते यावन्नाम्नो गतं तत्रास्य यथाकामचारो भवति यो नाम ब्रह्मेत्युपास्तेऽस्ति भगवो नाम्नो भूय इति नाम्नो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ५ ॥\n\n### Section 7.2\n\n[7.2.1] वाग्वाव नाम्नो भूयसी वाग्वा ऋग्वेदं विज्ञापयति यजुर्वेदँ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यँराशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्याँ सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाँश्च मनुष्याँश्च पशूँश्च वयाँसि च तृणवनस्पतीञ्छ्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं च यद्वै वाङ्नाभविष्यन्न धर्मो नाधर्मो व्यज्ञापयिष्यन्न सत्यं नानृतं न साधु नासाधु न हृदयज्ञो नाहृदयज्ञो वागेवैतत्सर्वं विज्ञापयति वाचमुपास्स्वेति ॥ १ ॥\n\n[7.2.2] स यो वाचं ब्रह्मेत्युपास्ते यावद्वाचो गतं तत्रास्य यथाकामचारो भवति यो वाचं ब्रह्मेत्युपास्तेऽस्ति भगवो वाचो भूय इति वाचो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥\n\n### Section 7.3\n\n[7.3.1] मनो वाव वाचो भूयो यथा वै द्वे वामलके द्वे वा कोले द्वौ वाक्षौ मुष्टिरनुभवत्येवं वाचं च नाम च मनोऽनुभवति स यदा मनसा मनस्यति मन्त्रानधीयीयेत्यथाधीते कर्माणि कुर्वीयेत्यथ कुरुते पुत्राँश्च पशूँश्चेच्छेयेत्यथेच्छत इमं च लोकममुं चेच्छेयेत्यथेच्छते मनो ह्यात्मा मनो हि लोको मनो हि ब्रह्म मन उपास्स्वेति ॥ १ ॥\n\n[7.3.2] स यो मनो ब्रह्मेत्युपास्ते यावन्मनसो गतं तत्रास्य यथाकामचारो भवति यो मनो ब्रह्मेत्युपास्तेऽस्ति भगवो मनसो भूय इति मनसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥\n\n### Section 7.4\n\n[7.4.1] सङ्कल्पो वाव मनसो भूयान्यदा वै सङ्कल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि ॥ १ ॥\n\n[7.4.2] तानि ह वा एतानि सङ्कल्पैकायनानि सङ्कल्पात्मकानि सङ्कल्पे प्रतिष्ठितानि समकॢपतां द्यावापृथिवी समकल्पेतां वायुश्चाकाशं च समकल्पन्तापश्च तेजश्च तेषाँ सङ्कॢप्त्यै वर्षँ सङ्कल्पते वर्षस्य सङ्कॢप्त्या अन्नँ सङ्कल्पतेऽन्नस्य सङ्कॢप्त्यै प्राणाः सङ्कल्पन्ते प्राणानाँ सङ्कॢप्त्यै मन्त्राः सङ्कल्पन्ते मन्त्राणाँ सङ्कॢप्त्यै कर्माणि सङ्कल्पन्ते कर्मणां सङ्कॢप्त्यै लोकः सङ्कल्पते लोकस्य सङ्कॢप्त्यै सर्वँ सङ्कल्पते स एष सङ्कल्पः सङ्कल्पमुपास्स्वेति ॥ २ ॥\n\n[7.4.3] स यः सङ्कल्पं ब्रह्मेत्युपास्ते सङ्कॢप्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान् प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावत्सङ्कल्पस्य गतं तत्रास्य यथाकामचारो भवति यः सङ्कल्पं ब्रह्मेत्युपास्तेऽस्ति भगवः सङ्कल्पाद्भूय इति सङ्कल्पाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ३ ॥\n\n### Section 7.5\n\n[7.5.1] चित्तं वाव सङ्कल्पाद्भूयो यदा वै चेतयतेऽथ सङ्कल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि ॥ १ ॥\n\n[7.5.2] तानि ह वा एतानि चित्तैकायनानि चित्तात्मानि चित्ते प्रतिष्ठितानि तस्माद्यद्यपि बहुविदचित्तो भवति नायमस्तीत्येवैनमाहुर्यदयं वेद यद्वा अयं विद्वान्नेत्थमचित्तः स्यादित्यथ यद्यल्पविच्चित्तवान्भवति तस्मा एवोत शुश्रूषन्ते चित्तँह्येवैषामेकायनं चित्तमात्मा चित्तं प्रतिष्ठा चित्तमुपास्स्वेति ॥ २ ॥\n\n[7.5.3] स यश्चित्तं ब्रह्मेत्युपास्ते चित्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान्प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावच्चित्तस्य गतं तत्रास्य यथाकामचारो भवति यश्चित्तं ब्रह्मेत्युपास्तेऽस्ति भगवश्चित्ताद्भूय इति चित्ताद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ३ ॥\n\n### Section 7.6\n\n[7.6.1] ध्यानं वाव चित्ताद्भूयो ध्यायतीव पृथिवी ध्यायतीवान्तरिक्षं ध्यायतीव द्यौर्ध्यायन्तीवापो ध्यायन्तीव पर्वता देवमनुष्यास्तस्माद्य इह मनुष्याणां महत्तां प्राप्नुवन्ति ध्यानापादाँशा इवैव ते भवन्त्यथ येऽल्पाः कलहिनः पिशुना उपवादिनस्तेऽथ ये प्रभवो ध्यानापादाँशा इवैव ते भवन्ति ध्यानमुपास्स्वेति ॥ १ ॥\n\n[7.6.2] स यो ध्यानं ब्रह्मेत्युपास्ते यावद्ध्यानस्य गतं तत्रास्य यथाकामचारो भवति यो ध्यानं ब्रह्मेत्युपास्तेऽस्ति भगवो ध्यानाद्भूय इति ध्यानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥\n\n### Section 7.7\n\n[7.7.1] विज्ञानं वाव ध्यानाद्भूयः विज्ञानेन वा ऋग्वेदं विजानाति यजुर्वेदँ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यँराशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्याँ सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाँश्च मनुष्याँश्च पशूँश्च वयाँसि च तृणवनस्पतीञ्छ्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं चान्नं च रसं चेमं च लोकममुं च विज्ञानेनैव विजानाति विज्ञानमुपास्स्वेति ॥ १ ॥\n\n[7.7.2] स यो विज्ञानं ब्रह्मेत्युपास्ते विज्ञानवतो वै स लोकाञ्ज्ञानवतोऽभिसिध्यति यावद्विज्ञानस्य गतं तत्रास्य यथाकामचारो भवति यो विज्ञानं ब्रह्मेत्युपास्तेऽस्ति भगवो विज्ञानाद्भूय इति विज्ञानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥\n\n### Section 7.8\n\n[7.8.1] बलं वाव विज्ञानाद्भूयोऽपि ह शतं विज्ञानवतामेको बलवानाकम्पयते । स यदा बली भवत्यथोत्थाता भवत्युत्तिष्ठन्परिचरिता भवति परिचरन्नुपसत्ता भवत्युपसीदन्द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवति । बलेन वै पृथिवी तिष्ठति बलेनान्तरिक्षं बलेन द्यौर्बलेन पर्वता बलेन देवमनुष्या बलेन पशवश्च वयाँसि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकं बलेन लोकस्तिष्ठति बलमुपास्स्वेति ॥ १ ॥\n\n[7.8.2] स यो बलं ब्रह्मेत्युपास्ते यावद्बलस्य गतं तत्रास्य यथाकामचारो भवति यो बलं ब्रह्मेत्युपास्तेऽस्ति भगवो बलाद्भूय इति बलाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥\n\n### Section 7.9\n\n[7.9.1] अन्नं वाव बलाद्भूयस्तस्माद्यद्यपि दश रात्रीर्नाश्नीयाद्यद्यु ह जीवेदथवाद्रष्टाश्रोतामन्ताबोद्धाकर्ताविज्ञाता भवत्यथान्नस्यायै द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवत्यन्नमुपास्स्वेति ॥ १ ॥\n\n[7.9.2] स योऽन्नं ब्रह्मेत्युपास्तेऽन्नवतो वै स लोकान्पानवतोऽभिसिध्यति यावदन्नस्य गतं तत्रास्य यथाकामचारो भवति योऽन्नं ब्रह्मेत्युपास्तेऽस्ति भगवोऽन्नाद्भूय इत्यन्नाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥\n\n### Section 7.10\n\n[7.10.1] आपो वावान्नाद्भूयस्तस्माद्यदा सुवृष्टिर्न भवति व्याधीयन्ते प्राणा अन्नं कनीयो भविष्यतीत्यथ यदा सुवृष्टिर्भवत्यानन्दिनः प्राणा भवन्त्यन्नं बहु भविष्यतीत्याप एवेमा मूर्ता येयं पृथिवी यदन्तरिक्षं यद्द्यौर्यत्पर्वता यद्देवमनुष्या यत्पशवश्च वयाँसि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकमाप एवेमा मूर्ता अप उपास्स्वेति ॥ १ ॥\n\n[7.10.2] स योऽपो ब्रह्मेत्युपास्त आप्नोति सर्वान्कामाँस्तृप्तिमान्भवति यावदपां गतं तत्रास्य यथाकामचारो भवति । योऽपो ब्रह्मेत्युपास्तेऽस्ति भगवोऽद्भ्यो भूय इत्यद्भ्यो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥\n\n### Section 7.11\n\n[7.11.1] तेजो वावाद्भ्यो भूयस्तद्वा एतद्वायुमागृह्याकाशमभितपति तदाहुर्निशोचति नितपति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाथापः सृजते तदेतदूर्ध्वाभिश्च तिरश्चीभिश्च विद्युद्भिराह्रादाश्चरन्ति तस्मादाहुर्विद्योतते स्तनयति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाथापः सृजते तेज उपास्स्वेति ॥ १ ॥\n\n[7.11.2] स यस्तेजो ब्रह्मेत्युपास्ते तेजस्वी वै स तेजस्वतो लोकान्भास्वतोऽपहततमस्कानभिसिध्यति यावत्तेजसो गतं तत्रास्य यथाकामचारो भवति यस्तेजो ब्रह्मेत्युपास्तेऽस्ति भगवस्तेजसो भूय इति तेजसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥\n\n### Section 7.12\n\n[7.12.1] आकाशो वाव तेजसो भूयानाकाशे वै सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राण्यग्निराकाशेनाह्वयत्याकाशेन शृणोत्याकाशेन प्रतिशृणोत्याकाशे रमत आकाशे न रमत आकाशे जायत आकाशमभिजायत आकाशमुपास्स्वेति ॥ १ ॥\n\n[7.12.2] स य आकाशं ब्रह्मेत्युपास्त आकाशवतो वै स लोकान्प्रकाशवतोऽसम्बाधानुरुगायवतोऽभिसिध्यति यावदाकाशस्य गतं तत्रास्य यथाकामचारो भवति य आकाशं ब्रह्मेत्युपास्तेऽस्ति भगव आकाशाद्भूय इति आकाशाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥\n\n### Section 7.13\n\n[7.13.1] स्मरो वावाकाशाद्भूयस्तस्माद्यद्यपि बहव आसीरन्न स्मरन्तो नैव ते कञ्चन शृणुयुर्न मन्वीरन्न विजानीरन्यदा वाव ते स्मरेयुरथ शृणुयुरथ मन्वीरन्नथ विजानीरन्स्मरेण वै पुत्रान्विजानाति स्मरेण पशून्स्मरमुपास्स्वेति ॥ १ ॥\n\n[7.13.2] स यः स्मरं ब्रह्मेत्युपास्ते यावत्स्मरस्य गतं तत्रास्य यथाकामचारो भवति यः स्मरं ब्रह्मेत्युपास्तेऽस्ति भगवः स्मराद्भूय इति स्मराद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥\n\n### Section 7.14\n\n[7.14.1] आशा वाव स्मराद्भूयस्याशेद्धो वै स्मरो मन्त्रानधीते कर्माणि कुरुते पुत्राँश्च पशूँश्चेच्छत इमं च लोकममुं चेच्छत आशामुपास्स्वेति ॥ १ ॥\n\n[7.14.2] स य आशां ब्रह्मेत्युपास्त आशयास्य सर्वे कामाः समृध्यन्त्यमोघा हास्याशिषो भवन्ति यावदाशाया गतं तत्रास्य यथाकामचारो भवति य आशां ब्रह्मेत्युपास्तेऽस्ति भगव आशाया भूय इत्याशाया वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥\n\n### Section 7.15\n\n[7.15.1] प्राणो वा आशाया भूयान्यथा वा अरा नाभौ समर्पिता एवमस्मिन्प्राणे सर्वँ समर्पितं प्राणः प्राणेन याति प्राणः प्राणं ददाति प्राणाय ददाति प्राणो ह पिता प्राणो माता प्राणो भ्राता प्राणः स्वसा प्राण आचार्यः प्राणो ब्राह्मणः ॥ १ ॥\n\n[7.15.2] स यदि पितरं वा मातरं वा भ्रातरं वा स्वसारं वाचार्यं वा ब्राह्मणं वा किञ्चिद्भृशमिव प्रत्याह धिक्त्वास्त्वित्येवैनमाहुः पितृहा वै त्वमसि मातृहा वै त्वमसि भ्रातृहा वै त्वमसि स्वसृहा वै त्वमस्याचार्यहा वै त्वमसि ब्राह्मणहा वै त्वमसीति ॥ २ ॥\n\n[7.15.3] अथ यद्यप्येनानुत्क्रान्तप्राणाञ्छूलेन समासं व्यतिषंदहेन्नैवैनं ब्रूयुः पितृहासीति न मातृहासीति न भ्रातृहासीति न स्वसृहासीति नाचार्यहासीति न ब्राह्मणहासीति ॥ ३ ॥\n\n[7.15.4] प्राणो ह्येवैतानि सर्वाणि भवति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नतिवादी भवति तं चेद्ब्रूयुरतिवाद्यसीत्यतिवाद्यस्मीति ब्रूयान्नापह्नुवीत ॥ ४ ॥\n\n### Section 7.16\n\n[7.16.1] एष तु वा अतिवदति यः सत्येनातिवदति सोऽहं भगवः सत्येनातिवदानीति सत्यं त्वेव विजिज्ञासितव्यमिति सत्यं भगवो विजिज्ञास इति ॥ १ ॥\n\n### Section 7.17\n\n[7.17.1] यदा वै विजानात्यथ सत्यं वदति नाविजानन्सत्यं वदति विजानन्नेव सत्यं वदति विज्ञानं त्वेव विजिज्ञासितव्यमिति विज्ञानं भगवो विजिज्ञास इति ॥ १ ॥\n\n### Section 7.18\n\n[7.18.1] यदा वै मनुतेऽथ विजानाति नामत्वा विजानाति मत्वैव विजानाति मतिस्त्वेव विजिज्ञासितव्येति । मतिं भगवो विजिज्ञास इति ॥ १ ॥\n\n### Section 7.19\n\n[7.19.1] यदा वै श्रद्दधात्यथ मनुते नाश्रद्दधन्मनुते श्रद्दधदेव मनुते श्रद्धा त्वेव विजिज्ञासितव्येति श्रद्धां भगवो विजिज्ञास इति ॥ १ ॥\n\n### Section 7.20\n\n[7.20.1] यदा वै निस्तिष्ठत्यथ श्रद्दधाति नानिस्तिष्ठञ्छ्रद्दधाति निस्तिष्ठन्नेव श्रद्दधाति निष्ठा त्वेव विजिज्ञासितव्येति निष्ठां भगवो विजिज्ञास इति ॥ १ ॥\n\n### Section 7.21\n\n[7.21.1] यदा वै करोत्यथ निस्तिष्ठति नाकृत्वा निस्तिष्ठति कृत्वैव निस्तिष्ठति कृतिस्त्वेव विजिज्ञासितव्येति । कृतिं भगवो विजिज्ञास इति ॥ १ ॥\n\n### Section 7.22\n\n[7.22.1] यदा वै सुखं लभतेऽथ करोति नासुखं लब्ध्वा करोति सुखमेव लब्ध्वा करोति सुखं त्वेव विजिज्ञासितव्यमिति । सुखं भगवो विजिज्ञास इति ॥ १ ॥\n\n### Section 7.23\n\n[7.23.1] यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति ॥ १ ॥\n\n### Section 7.24\n\n[7.24.1] यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमाथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पं यो वै भूमा तदमृतमथ यदल्पं तन्मर्त्य्ँ स भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि वा न महिम्नीति ॥ १ ॥\n\n[7.24.2] गो-अश्वमिह महिमेत्याचक्षते हस्तिहिरण्यं दासभार्यं क्षेत्राण्यायतनानीति नाहमेवं ब्रवीमि ब्रवीमीति होवाचान्योह्यन्यस्मिन्प्रतिष्ठित इति ॥ २ ॥\n\n### Section 7.25\n\n[7.25.1] स एवाधस्तात्स उपरिष्टात्स पश्चात्स पुरस्तात्स दक्षिणतः स उत्तरतः स एवेदँ सर्वमित्यथातोऽहङ्कारादेश एवाहमेवाधस्तादहमुपरिष्टादहं पश्चादहं पुरस्तादहं दक्षिणतोऽहमुत्तरतोऽहमेवेदँ सर्वमिति ॥ १ ॥\n\n[7.25.2] अथात आत्मादेश एवात्मैवाधस्तादात्मोपरिष्टादात्मा पश्चादात्मा पुरस्तादात्मा दक्षिणत आत्मोत्तरत आत्मैवेदँ सर्वमिति । स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नात्मरतिरात्मक्रीड आत्ममिथुन आत्मानन्दः स स्वराड् भवति तस्य सर्वेषु लोकेषु कामचारो भवति । अथ येऽन्यथातो विदुरन्यराजानस्ते क्षय्यलोका भवन्ति तेषाँ सर्वेषु लोकेष्वकामचारो भवति ॥ २ ॥\n\n### Section 7.26\n\n[7.26.1] तस्य ह वा एतस्यैवं पश्यत एवं मन्वानस्यैवं विजानत आत्मतः प्राण आत्मत आशात्मतः स्मर आत्मत आकाश आत्मतस्तेज आत्मत आप आत्मत आविर्भावतिरोभावावात्मतोऽन्नमात्मतो बलमात्मतो विज्ञानमात्मतो ध्यानमात्मतश्चित्तमात्मतः सङ्कल्प आत्मतो मन आत्मतो वागात्मतो नामात्मतो मन्त्रा आत्मतः कर्माण्यात्मत एवेदँसर्वमिति ॥ १ ॥\n\n[7.26.2] तदेष श्लोको न पश्यो मृत्युं पश्यति न रोगं नोत दुःखताँ सर्वँ ह पश्यः पश्यति सर्वमाप्नोति सर्वश इति । स एकधा भवति त्रिधा भवति पञ्चधा सप्तधा नवधा चैव पुनश्चैकादशः स्मृतः शतं च दश चैकश्च सहस्राणि च विँशतिराहारशुद्धौ सत्त्वशुद्धिः सत्त्वशुद्धौ ध्रुवा स्मृतिः स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षस्तस्मै मृदितकषायाय तमसस्पारं दर्शयति भगवान्सनत्कुमारस्तँ स्कन्द इत्याचक्षते तँ स्कन्द इत्याचक्षते ॥ २ ॥\n\n### Section 8.1\n\n[8.1.1] अथ यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशस्तस्मिन्यदन्तस्तदन्वेष्टव्यं तद्वाव विजिज्ञासितव्यमिति ॥ १ ॥\n\n[8.1.2] तं चेद्ब्रूयुर्यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशः किं तदत्र विद्यते यदन्वेष्टव्यं यद्वाव विजिज्ञासितव्यमिति स ब्रूयात् ॥ २ ॥\n\n[8.1.3] यावान्वा अयमाकाशस्तावानेषोऽन्तर्हृदय आकाश उभे अस्मिन्द्यावापृथिवी अन्तरेव समाहिते उभावग्निश्च वायुश्च सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राणि यच्चास्येहास्ति यच्च नास्ति सर्वं तदस्मिन्समाहितमिति ॥ ३ ॥\n\n[8.1.4] तं चेद्ब्रूयुरस्मिꣳश्चेदिदं ब्रह्मपुरे सर्वꣳ समाहितꣳ सर्वाणि च भूतानि सर्वे च कामा यदैतज्जरामाप्नोति प्रध्वꣳसते वा किं ततोऽतिशिष्यत इति ॥ ४ ॥\n\n[8.1.5] स ब्रूयान्नास्य जरयैतज्जीर्यति न वधेनास्य हन्यत एतत्सत्यं ब्रह्मपुरमस्मिन्कामाः समाहिताः एष आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पो यथा ह्येवेह प्रजा अन्वाविशन्ति यथानुशासनं यं यमन्तमभिकामा भवन्ति यं जनपदं यं क्षेत्रभागं तं तमेवोपजीवन्ति ॥ ५ ॥\n\n[8.1.6] तद्यथेह कर्मजितो लोकः क्षीयत एवमेवामुत्र पुण्यजितो लोकः क्षीयते तद्य इहात्मानमननुविद्य व्रजन्त्येताꣳश्च सत्यान्कामाꣳस्तेषाꣳ सर्वेषु लोकेष्वकामचारो भवत्यथ य इहात्मानमनुविद्य व्रजन्त्येताꣳश्च सत्यान्कामाꣳस्तेषाꣳ सर्वेषु लोकेषु कामचारो भवति ॥ ६ ॥\n\n### Section 8.2\n\n[8.2.1] स यदि पितृलोककामो भवति सङ्कल्पादेवास्य पितरः समुत्तिष्ठन्ति तेन पितृलोकेन सम्पन्नो महीयते ॥ १ ॥\n\n[8.2.2] अथ यदि मातृलोककामो भवति सङ्कल्पादेवास्य मातरः समुत्तिष्ठन्ति तेन मातृलोकेन सम्पन्नो महीयते ॥ २ ॥\n\n[8.2.3] अथ यदि भ्रातृलोककामो भवति सङ्कल्पादेवास्य भ्रातरः समुत्तिष्ठन्ति तेन भ्रातृलोकेन सम्पन्नो महीयते ॥ ३ ॥\n\n[8.2.4] अथ यदि स्वसृलोककामो भवति सङ्कल्पादेवास्य स्वसारः समुत्तिष्ठन्ति तेन स्वसृलोकेन सम्पन्नो महीयते ॥ ४ ॥\n\n[8.2.5] अथ यदि सखिलोककामो भवति सङ्कल्पादेवास्य सखायः समुत्तिष्ठन्ति तेन सखिलोकेन सम्पन्नो महीयते ॥ ५ ॥\n\n[8.2.6] अथ यदि गन्धमाल्यलोककामो भवति सङ्कल्पादेवास्य गन्धमाल्ये समुत्तिष्ठतस्तेन गन्धमाल्यलोकेन सम्पन्नो महीयते ॥ ६ ॥\n\n[8.2.7] अथ यद्यन्नपानलोककामो भवति सङ्कल्पादेवास्यान्नपाने समुत्तिष्ठतस्तेनान्नपानलोकेन सम्पन्नो महीयते ॥ ७ ॥\n\n[8.2.8] अथ यदि गीतवादित्रलोककामो भवति सङ्कल्पादेवास्य गीतवादित्रे समुत्तिष्ठतस्तेन गीतवादित्रलोकेन सम्पन्नो महीयते ॥ ८ ॥\n\n[8.2.9] अथ यदि स्त्रीलोककामो भवति सङ्कल्पादेवास्य स्त्रियः समुत्तिष्ठन्ति तेन स्त्रीलोकेन सम्पन्नो महीयते ॥ ९ ॥\n\n[8.2.10] यं यमन्तमभिकामो भवति यं कामं कामयते सोऽस्य सङ्कल्पादेव समुत्तिष्ठति तेन सम्पन्नो महीयते ॥ १० ॥\n\n### Section 8.3\n\n[8.3.1] त इमे सत्याः कामा अनृतापिधानास्तेषाꣳ सत्यानाꣳ सतामनृतमपिधानं यो यो ह्यस्येतः प्रैति न तमिह दर्शनाय लभते ॥ १ ॥\n\n[8.3.2] अथ ये चास्येह जीवा ये च प्रेता यच्चान्यदिच्छन्न लभते सर्वं तदत्र गत्वा विन्दतेऽत्र ह्यस्यैते सत्याः कामा अनृतापिधानास्तद्यथापि हिरण्यनिधिं निहितमक्षेत्रज्ञा उपर्युपरि सञ्चरन्तो न विन्देयुरेवमेवेमाः सर्वाः प्रजा अहरहर्गच्छन्त्य एतं ब्रह्मलोकं न विन्दन्त्यनृतेन हि प्रत्यूढाः ॥ २ ॥\n\n[8.3.3] स वा एष आत्मा हृदि तस्यैतदेव निरुक्तꣳ हृद्ययमिति तस्माद्धृदयमहरहर्वा एवंवित्स्वर्गं लोकमेति ॥ ३ ॥\n\n[8.3.4] अथ य एष सम्प्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तस्य ह वा एतस्य ब्रह्मणो नाम सत्यमिति ॥ ४ ॥\n\n[8.3.5] तानि ह वा एतानि त्रीण्यक्षराणि सतीयमिति तद्यत्सत्तदमृतमथ यत्ति तन्मर्त्यमथ यद्यं तेनोभे यच्छति यदनेनोभे यच्छति तस्माद्यमहरहर्वा एवंवित्स्वर्गं लोकमेति ॥ ५ ॥\n\n### Section 8.4\n\n[8.4.1] अथ य आत्मा स सेतुर्धृतिरेषां लोकानामसम्भेदाय नैतꣳ सेतुमहोरात्रे तरतो न जरा न मृत्युर्न शोको न सुकृतं न दुष्कृतꣳ सर्वे पाप्मानोऽतो निवर्तन्तेऽपहतपाप्मा ह्येष ब्रह्मलोकः ॥ १ ॥\n\n[8.4.2] तस्माद्वा एतꣳ सेतुं तीर्त्वान्धः सन्ननन्धो भवति विद्धः सन्नविद्धो भवत्युपतापी सन्ननुपतापी भवति तस्माद्वा एतꣳ सेतुं तीर्त्वापि नक्तमहरेवाभिनिष्पद्यते सकृद्विभातो ह्येवैष ब्रह्मलोकः ॥ २ ॥\n\n[8.4.3] तद्य एवैतं ब्रह्मलोकं ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाꣳ सर्वेषु लोकेषु कामचारो भवति ॥ ३ ॥\n\n### Section 8.5\n\n[8.5.1] अथ यद्यज्ञ इत्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव यो ज्ञाता तं विन्दतेऽथ यदिष्टमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येवेष्ट्वात्मानमनुविन्दते ॥ १ ॥\n\n[8.5.2] अथ यत्सत्त्रायणमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव सत आत्मनस्त्राणं विन्दतेऽथ यन्मौनमित्याचक्षते ब्रह्मचर्यमेव तब्ब्रह्मचर्येण ह्येवात्मानमनुविद्य मनुते ॥ २ ॥\n\n[8.5.3] अथ यदनाशकायनमित्याचक्षते ब्रह्मचर्यमेव तदेष ह्यात्मा न नश्यति यं ब्रह्मचर्येणानुविन्दतेऽथ यदरण्यायनमित्याचक्षते ब्रह्मचर्यमेव तदरश्च ह वै ण्यश्चार्णवौ ब्रह्मलोके तृतीयस्यामितो दिवि तदैरं मदीयꣳ सरस्तदश्वत्थः सोमसवनस्तदपराजिता पूर्ब्रह्मणः प्रभुविमितꣳ हिरण्मयम् ॥ ३ ॥\n\n[8.5.4] तद्य एवैतावरं च ण्यं चार्णवौ ब्रह्मलोके ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाꣳ सर्वेषु लोकेषु कामचारो भवति ॥ ४ ॥\n\n### Section 8.6\n\n[8.6.1] अथ या एता हृदयस्य नाड्यस्ताः पिङ्गलस्याणिम्नस्तिष्ठन्ति शुक्लस्य नीलस्य पीतस्य लोहितस्येत्यसौ वा आदित्यः पिङ्गल एष शुक्ल एष नील एष पीत एष लोहितः ॥ १ ॥\n\n[8.6.2] तद्यथा महापथ आतत उभौ ग्रामौ गच्छतीमं चामुं चैवमेवैता आदित्यस्य रश्मय उभौ लोकौ गच्छन्तीमं चामुं चामुष्मादादित्यात्प्रतायन्ते ता आसु नाडीषु सृप्ता आभ्यो नाडीभ्यः प्रतायन्ते तेऽमुष्मिन्नादित्ये सृप्ताः ॥ २ ॥\n\n[8.6.3] तद्यत्रैतत्सुप्तः समस्तः सम्प्रसन्नः स्वप्नं न विजानात्यासु तदा नाडीषु सृप्तो भवति तं न कश्चन पाप्मा स्पृशति तेजसा हि तदा सम्पन्नो भवति ॥ ३ ॥\n\n[8.6.4] अथ यत्रैतदबलिमानं नीतो भवति तमभित आसीना आहुर्जानासि मां जानासि मामिति स यावदस्माच्छरीरादनुत्क्रान्तो भवति तावज्जानाति ॥ ४ ॥\n\n[8.6.5] अथ यत्रैतदस्माच्छरीरादुत्क्रामत्यथैतैरेव रश्मिभिरूर्ध्वमाक्रमते स ओमिति वा होद्वा मीयते स यावत्क्षिप्येन्मनस्तावदादित्यं गच्छत्येतद्वै खलु लोकद्वारं विदुषां प्रपदनं निरोधोऽविदुषाम् ॥ ५ ॥\n\n[8.6.6] तदेष श्लोकः। शतं चैका च हृदयस्य नाड्यस्तासां मूर्धानमभिनिःसृतैका । तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्त्युत्क्रमणे भवन्ति ॥ ६ ॥\n\n### Section 8.7\n\n[8.7.1] य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच ॥ १ ॥\n\n[8.7.2] तद्धोभये देवासुरा अनुबुबुधिरे ते होचुर्हन्त तमात्मानमन्वेच्छामो यमात्मानमन्विष्य सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामानितीन्द्रो हैव देवानामभिप्रवव्राज विरोचनोऽसुराणां तौ हासंविदानावेव समित्पाणी प्रजापतिसकाशमाजग्मतुः ॥ २ ॥\n\n[8.7.3] तौ ह द्वात्रिꣳशतं वर्षाणि ब्रह्मचर्यमूषतुस्तौ ह प्रजापतिरुवाच किमिच्छन्तावास्तमिति । तौ होचतुर्य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामान्यस्तमात्मानमनुविद्य विजानातीति भगवतो वचो वेदयन्ते तमिच्छन्ताववास्तमिति ॥ ३ ॥\n\n[8.7.4] तौ ह प्रजापतिरुवाच य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेत्यथ योऽयं भगवोऽप्सु परिख्यायते यश्चायमादर्शे कतम एष इत्येष उ एवैषु सर्वेष्वन्तेषु परिख्यायत इति होवाच ॥ ४ ॥\n\n### Section 8.8\n\n[8.8.1] उदशराव आत्मानमवेक्ष्य यदात्मनो न विजानीथस्तन्मे प्रब्रूतमिति तौ होदशरावेऽवेक्षाञ्चक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति तौ होचतुः सर्वमेवेदमावां भगव आत्मानं पश्याव आ लोमभ्यः आनखेभ्यः प्रतिरूपमिति ॥ १ ॥\n\n[8.8.2] तौ ह प्रजापतिरुवाच साध्वलङ्कृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षेथामिति तौ ह साध्वलङ्कृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षाञ्चक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति ॥ २ ॥\n\n[8.8.3] तौ होचतुर्यथैवेदमावां भगवः साध्वलङ्कृतौ सुवसनौ परिष्कृतौ स्व एवमेवेमौ भगवः साध्वलङ्कृतौ सुवसनौ परिष्कृतावित्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तौ ह शान्तहृदयौ प्रवव्रजतुः ॥ ३ ॥\n\n[8.8.4] तौ हान्वीक्ष्य प्रजापतिरुवाचानुपलभ्यात्मानमननुविद्य व्रजतो यतर एतदुपनिषदो भविष्यन्ति देवा वासुरा वा ते पराभविष्यन्तीति स ह शान्तहृदय एव विरोचनोऽसुराञ्जगाम तेभ्यो हैतामुपनिषदं प्रोवाचात्मैवेह महय्य आत्मा परिचर्य आत्मानमेवेह महयन्नात्मानं परिचरन्नुभौ लोकाववाप्नोतीमं चामुं चेति ॥ ४ ॥\n\n[8.8.5] तस्मादप्यद्येहाददानमश्रद्दधानमयजमानमाहुरासुरो बतेत्यसुराणाꣳ ह्येषोपनिषत्प्रेतस्य शरीरं भिक्षया वसनेनालङ्कारेणेति सꣳस्कुर्वन्त्येतेन ह्यमुं लोकं जेष्यन्तो मन्यन्ते ॥ ५ ॥\n\n### Section 8.9\n\n[8.9.1] अथ हेन्द्रोऽप्राप्यैव देवानेतद्भयं ददर्श यथैव खल्वयमस्मिञ्छरीरे साध्वलंकृते साध्वलङ्कृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति ॥ १ ॥\n\n[8.9.2] स समित्पाणिः पुनरेयाय तꣳ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः सार्धं विरोचनेन किमिच्छन्पुनरागम इति स होवाच यथैव खल्वयं भगवोऽस्मिञ्छरीरे साध्वलङ्कृते साध्वलङ्कृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति ॥ २ ॥\n\n[8.9.3] एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिꣳशतं वर्षाणीति स हापराणि द्वात्रिꣳशतं वर्षाण्युवास तस्मै होवाच ॥ ३ ॥\n\n### Section 8.10\n\n[8.10.1] य एष स्वप्ने महीयमानश्चरत्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श तद्यद्यपीदꣳ शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति ॥ १ ॥\n\n[8.10.2] न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीति ॥ २ ॥\n\n[8.10.3] स समित्पाणिः पुनरेयाय तꣳ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच तद्यद्यपीदं भगवः शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति ॥ ३ ॥\n\n[8.10.4] न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीत्येवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिꣳशतं वर्षाणीति स हापराणि द्वात्रिꣳशतं वर्षाण्युवास तस्मै होवाच ॥ ४ ॥\n\n### Section 8.11\n\n[8.11.1] तद्यत्रैतत्सुप्तः समस्तः संप्रसन्नः स्वप्नं न विजानात्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श नाह खल्वयमेवꣳ संप्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति ॥ १ ॥\n\n[8.11.2] स समित्पाणिः पुनरेयाय तꣳ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच नाह खल्वयं भगव एवꣳ संप्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति ॥ २ ॥\n\n[8.11.3] एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि नो एवान्यत्रैतस्माद्वसापराणि पञ्च वर्षाणीति स हापराणि पञ्च वर्षाण्युवास तान्येकशतꣳ संपेदुरेतत्तद्यदाहुरेकशतꣳ ह वै वर्षाणि मघवान्प्रजापतौ ब्रह्मचर्यमुवास तस्मै होवाच ॥ ३ ॥\n\n### Section 8.12\n\n[8.12.1] मघवन्मर्त्यं वा इदꣳ शरीरमात्तं मृत्युना तदस्यामृतस्याशरीरस्यात्मनोऽधिष्ठानमात्तो वै सशरीरः प्रियाप्रियाभ्यां न वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्त्यशरीरं वाव सन्तं न प्रियाप्रिये स्पृशतः ॥ १ ॥\n\n[8.12.2] अशरीरो वायुरभ्रं विद्युत्स्तनयित्नुरशरीराण्येतानि तद्यथैतान्यमुष्मादाकाशात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यन्ते ॥ २ ॥\n\n[8.12.3] एवमेवैष संप्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यते स उत्तमपुरुषः स तत्र पर्येति जक्षत्क्रीडन्रममाणः स्त्रीभिर्वा यानैर्वा ज्ञातिभिर्वा नोपजनꣳ स्मरन्निदꣳ शरीरꣳ स यथा प्रयोग्य आचरणे युक्त एवमेवायमस्मिञ्छरीरे प्राणो युक्तः ॥ ३ ॥\n\n[8.12.4] अथ यत्रैतदाकाशमनुविषण्णं चक्षुः स चाक्षुषः पुरुषो दर्शनाय चक्षुरथ यो वेदेदं जिघ्राणीति स आत्मा गन्धाय घ्राणमथ यो वेदेदमभिव्याहराणीति स आत्माभिव्याहाराय वागथ यो वेदेदꣳ शृणवानीति स आत्मा श्रवणाय श्रोत्रम् ॥ ४ ॥\n\n[8.12.5] अथ यो वेदेदं मन्वानीति सात्मा मनोऽस्य दैवं चक्षुः स वा एष एतेन दैवेन चक्षुषा मनसैतान्कामान्पश्यन्रमते य एते ब्रह्मलोके ॥ ५ ॥\n\n[8.12.6] तं वा एतं देवा आत्मानमुपासते तस्मात्तेषाꣳ सर्वे च लोका आत्ताः सर्वे च कामाः स सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच प्रजापतिरुवाच ॥ ६ ॥\n\n### Section 8.13\n\n[8.13.1] श्यामाच्छबलं प्रपद्ये शबलाच्छ्यामं प्रपद्येऽश्व इव रोमाणि विधूय पापं चन्द्र इव राहोर्मुखात्प्रमुच्य धूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकमभिसंभवामीत्यभिसंभवामीति ॥ १ ॥\n\n### Section 8.14\n\n[8.14.1] आकाशो वै नाम नामरूपयोर्निर्वहिता ते यदन्तरा तद्ब्रह्म तदमृतꣳ स आत्मा प्रजापतेः सभां वेश्म प्रपद्ये यशोऽहं भवामि ब्राह्मणानां यशो राज्ञां यशो विशां यशोऽहमनुप्रापत्सि स हाहं यशसां यशः श्येतमदत्कमदत्कꣳ श्येतं लिन्दु माभिगां लिन्दु माभिगाम् ॥ १ ॥\n\n### Section 8.15\n\n[8.15.1] तद्धैतद्ब्रह्मा प्रजापतये उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यः आचार्यकुलाद्वेदमधीत्य यथाविधानं गुरोः कर्मातिशेषेणाभिसमावृत्य कुटुम्बे शुचौ देशे स्वाध्यायमधीयानो धर्मिकान्विदधदात्मनि सर्वैन्द्रियाणि संप्रतिष्ठाप्याहिꣳसन्सर्व भूतान्यन्यत्र तीर्थेभ्यः स खल्वेवं वर्तयन्यावदायुषं ब्रह्मलोकमभिसंपद्यते न च पुनरावर्तते न च पुनरावर्तते ॥ १ ॥\n\nॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्च्क्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि । सर्वं ब्रह्मौपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिकारणमस्त्वनिकारणं मेऽस्तु ।\nतदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ \n\n॥ इति छान्दोग्योऽपनिषत्समाप्ता ॥","download_url":"https://mouseia.org/api/works/chandogya-upanishad/original.txt"},"translations":[{"id":"trn_chandogya_upanishad_mouseia","translator":"Mouseia","kind":"curated","note":"Complete machine-assisted Musean translation made directly from the Sanskrit, independently of the Plain English edition. All eight books and the closing invocation are retained.","text":"### Section 1.1\n\n[1.1.1] One should meditate on this syllable Om as the Udgitha, for with Om one sings the Udgitha. Here is its explanation.\n\n[1.1.2] Earth is the essence of beings; water is the essence of earth; plants are the essence of water; the person is the essence of plants; speech is the essence of the person; the Rig verse is the essence of speech; the Saman is the essence of the Rig verse; the Udgitha is the essence of the Saman.\n\n[1.1.3] This Udgitha is the essence of essences, the highest, supremely precious, the eighth.\n\n[1.1.4] Which is it, which is the Rig verse? Which is it, which is the Saman? Which is it, which is the Udgitha? This is the question considered.\n\n[1.1.5] Speech is the Rig verse; life-breath is the Saman; this syllable Om is the Udgitha. Speech and life-breath, the Rig verse and the Saman, form a pair.\n\n[1.1.6] This pair is joined in the syllable Om. When a pair comes together, each fulfills the other's desire.\n\n[1.1.7] Whoever knows thus and meditates on this syllable as the Udgitha becomes a fulfiller of desires.\n\n[1.1.8] This is the syllable of assent: when one assents to anything, one says Om. Assent is fulfillment. Whoever knows thus and meditates on this syllable as the Udgitha becomes one who brings desires to fulfillment.\n\n[1.1.9] Through it this threefold sacred knowledge proceeds. With Om one gives the call to listen; with Om one recites; with Om one sings the Udgitha. All this honors this very syllable through its greatness and its essence.\n\n[1.1.10] Both perform through it: the one who knows this thus and the one who does not know. Yet knowledge and ignorance are different. What one performs with knowledge, with faith, with the secret teaching, becomes more powerful. This is the explanation of this very syllable.\n\n### Section 1.2\n\n[1.2.1] When the gods and demons, both descendants of Prajapati, joined battle, the gods took up the Udgitha, thinking, \"Through this we shall overcome them.\"\n\n[1.2.2] They meditated on the breath in the nose as the Udgitha. The demons pierced it with evil. Thus with it one smells both fragrance and foul odor, for it is pierced with evil.\n\n[1.2.3] Then they meditated on speech as the Udgitha. The demons pierced it with evil. Thus with it one speaks both truth and falsehood, for it is pierced with evil.\n\n[1.2.4] Then they meditated on sight as the Udgitha. The demons pierced it with evil. Thus with it one sees both what is beautiful and what is not beautiful, for it is pierced with evil.\n\n[1.2.5] Then they meditated on hearing as the Udgitha. The demons pierced it with evil. Thus with it one hears both what is worth hearing and what is not worth hearing, for it is pierced with evil.\n\n[1.2.6] Then they meditated on mind as the Udgitha. The demons pierced it with evil. Thus with it one conceives both what should be conceived and what should not be conceived, for it is pierced with evil.\n\n[1.2.7] Then they meditated on this principal life-breath as the Udgitha. Striking against it, the demons shattered, as something shatters on striking an unbreakable stone.\n\n[1.2.8] As something shatters on striking an unbreakable stone, so one who wishes evil upon a knower of this, or seeks to injure that person, shatters. This life-breath is that unbreakable stone.\n\n[1.2.9] Through this one perceives neither fragrance nor foul odor, for it is free from evil. What one eats and drinks through it sustains the other vital powers. At the end, when it finds no sustenance, it departs; at the end one opens the mouth wide.\n\n[1.2.10] Angiras meditated on this as the Udgitha. They regard this very life-breath as Angirasa, because it is the essence of the limbs.\n\n[1.2.11] Through this, Brihaspati meditated on it as the Udgitha. They regard this very life-breath as Brihaspati, for speech is Brihati, and this is its lord.\n\n[1.2.12] Through this, Ayasya meditated on it as the Udgitha. They regard this very life-breath as Ayasya, because it comes forth from the mouth.\n\n[1.2.13] Through this, Baka Dalbhya came to know it. He became the Udgatri of the people of Naimisha and sang their desires into fulfillment.\n\n[1.2.14] Whoever knows thus and meditates on this syllable as the Udgitha sings desires into fulfillment. This concerns the person.\n\n### Section 1.3\n\n[1.3.1] Now concerning the gods: one should meditate on the one that gives heat as the Udgitha. Rising, it sings forth for living beings. Rising, it drives away darkness and fear. One who knows thus becomes a dispeller of fear and darkness.\n\n[1.3.2] This life-breath and that sun are alike: this is warm, and that is warm. They call this Svara; they call that Svara and Pratyasvara. Therefore one should meditate on both this and that as the Udgitha.\n\n[1.3.3] One should also meditate on vyana as the Udgitha. Breathing out is prana; breathing in is apana. The meeting of prana and apana is vyana. Vyana is speech. Thus one speaks without breathing out or breathing in.\n\n[1.3.4] Speech is the Rig verse. Thus one utters a Rig verse without breathing out or breathing in. The Rig verse is the Saman. Thus one sings a Saman without breathing out or breathing in. The Saman is the Udgitha. Thus one sings the Udgitha without breathing out or breathing in.\n\n[1.3.5] Other powerful actions—kindling fire by friction, running a race, drawing a strong bow—are likewise performed without breathing out or breathing in. For this reason one should meditate on vyana as the Udgitha.\n\n[1.3.6] One should also meditate on the syllables of Udgitha: ud, gi, tha. Life-breath is ud, for through life-breath one rises up. Speech is gi, for utterances are called gir. Food is tha, for all this stands upon food.\n\n[1.3.7] Heaven is ud, the middle air gi, and earth tha. The sun is ud, wind gi, and fire tha. The Samaveda is ud, the Yajurveda gi, and the Rigveda tha. Speech yields its milk, the milk of speech, for one who knows thus and meditates on these syllables of Udgitha—ud, gi, tha. That person possesses food and enjoys food.\n\n[1.3.8] Now, for the fulfillment of a blessing, one should meditate on the things to be approached. One should turn to the Saman with which one intends to sing praise.\n\n[1.3.9] One should turn to the Rig verse on which it rests, to the seer to whom it belongs, and to the deity whom one intends to praise.\n\n[1.3.10] One should turn to the meter in which one intends to sing praise, and to the form of praise with which one intends to praise.\n\n[1.3.11] One should turn to the direction toward which one intends to sing praise.\n\n[1.3.12] Finally, turning to oneself, one should sing praise, contemplating one's desire, attentive. The desire for which one sings praise will soon be fulfilled—the desire for which one sings praise.\n\n### Section 1.4\n\n[1.4.1] One should meditate on this syllable Om as the Udgitha, for with Om one sings the Udgitha. Here is its explanation.\n\n[1.4.2] Fearing death, the gods entered the threefold sacred knowledge. They covered themselves with the meters. Because they covered themselves with them, the meters are called chandas.\n\n[1.4.3] But death saw them there, in the Rig verse, the Saman, and the Yajus formula, as one might see a fish in water. Realizing this, they rose beyond the Rig verse, the Saman, and the Yajus formula, and entered sound itself.\n\n[1.4.4] When one takes up a Rig verse, one sounds Om; so also with a Saman and a Yajus formula. This syllable is that sound, immortal and fearless. Entering it, the gods became immortal and fearless.\n\n[1.4.5] Whoever knows thus and sounds this syllable enters this very syllable, this sound, immortal and fearless. Entering it, that person becomes immortal as the gods are immortal.\n\n### Section 1.5\n\n[1.5.1] What is the Udgitha is the Pranava; what is the Pranava is the Udgitha. This sun is the Udgitha; it is the Pranava, for it moves sounding Om.\n\n[1.5.2] \"I sang praise to this one alone; therefore you are my only son,\" Kaushitaki told his son. \"Turn your meditation to its rays, and you will have many sons.\" This concerns the gods.\n\n[1.5.3] Now concerning the person: one should meditate on this principal life-breath as the Udgitha, for it moves sounding Om.\n\n[1.5.4] \"I sang praise to this one alone; therefore you are my only son,\" Kaushitaki told his son. \"Sing praise to the vital powers in their multitude, thinking, 'May I have many sons.'\"\n\n[1.5.5] What is the Udgitha is the Pranava; what is the Pranava is the Udgitha. Even from the Hotri's seat one can correct a badly sung Udgitha; one can correct it.\n\n### Section 1.6\n\n[1.6.1] This earth is the Rig verse; fire is the Saman. This Saman rests upon this Rig verse. Thus a Saman is sung resting upon a Rig verse. Earth is sa; fire is ama: together they are sama.\n\n[1.6.2] The middle air is the Rig verse; wind is the Saman. This Saman rests upon this Rig verse. Thus a Saman is sung resting upon a Rig verse. The middle air is sa; wind is ama: together they are sama.\n\n[1.6.3] Heaven is the Rig verse; the sun is the Saman. This Saman rests upon this Rig verse. Thus a Saman is sung resting upon a Rig verse. Heaven is sa; the sun is ama: together they are sama.\n\n[1.6.4] The stars are the Rig verse; the moon is the Saman. This Saman rests upon this Rig verse. Thus a Saman is sung resting upon a Rig verse. The stars are sa; the moon is ama: together they are sama.\n\n[1.6.5] The white radiance of the sun is the Rig verse; its blue, deepest black is the Saman. This Saman rests upon this Rig verse. Thus a Saman is sung resting upon a Rig verse.\n\n[1.6.6] The white radiance of the sun is sa; its blue, deepest black is ama: together they are sama. Within the sun is seen a golden person, with golden beard and golden hair, golden throughout, down to the tips of the nails.\n\n[1.6.7] His eyes are like a lotus red as a monkey's hindquarters. His name is Ut. He has risen beyond all evils. One who knows thus rises beyond all evils.\n\n[1.6.8] The Rig verse and the Saman are his two songs. Thus he is Udgitha. Thus the singer is called Udgatri, for he sings of this one. This one rules the worlds beyond that sun and the desires of the gods. This concerns the gods.\n\n### Section 1.7\n\n[1.7.1] Now concerning the person: speech is the Rig verse; life-breath is the Saman. This Saman rests upon this Rig verse. Thus a Saman is sung resting upon a Rig verse. Speech is sa; life-breath is ama: together they are sama.\n\n[1.7.2] The eye is the Rig verse; the self is the Saman. This Saman rests upon this Rig verse. Thus a Saman is sung resting upon a Rig verse. The eye is sa; the self is ama: together they are sama.\n\n[1.7.3] The ear is the Rig verse; mind is the Saman. This Saman rests upon this Rig verse. Thus a Saman is sung resting upon a Rig verse. The ear is sa; mind is ama: together they are sama.\n\n[1.7.4] The white radiance of the eye is the Rig verse; its blue, deepest black is the Saman. This Saman rests upon this Rig verse. Thus a Saman is sung resting upon a Rig verse. The white radiance of the eye is sa; its blue, deepest black is ama: together they are sama.\n\n[1.7.5] The person seen within the eye is the Rig verse, the Saman, the recited praise, the Yajus formula, and Brahman. This one's form is the same as that one's form; this one's two songs are the same as that one's two songs; this one's name is the same as that one's name.\n\n[1.7.6] This one rules the worlds below this eye and the desires of humans. Those who sing to the lute sing of this one. Thus they win wealth.\n\n[1.7.7] Whoever knows thus and sings a Saman sings of both. Through that one, that person attains the worlds beyond that sun and the desires of the gods.\n\n[1.7.8] Through this one, that person attains the worlds below this eye and the desires of humans. Therefore an Udgatri who knows thus should say:\n\n[1.7.9] \"Which desire shall I sing into fulfillment for you?\" For whoever knows thus and sings a Saman commands the fulfillment of desire through song—whoever sings a Saman.\n\n### Section 1.8\n\n[1.8.1] Three men were skilled in the Udgitha: Shilaka Shalavatya, Chaikitayana Dalbhya, and Pravahana Jaivali. They said, \"We are skilled in the Udgitha. Come, let us discuss the Udgitha.\"\n\n[1.8.2] \"Agreed,\" they said, and sat down together. Pravahana Jaivali said, \"Let you two revered men speak first. I shall listen to the words of the two brahmins.\"\n\n[1.8.3] Shilaka Shalavatya said to Chaikitayana Dalbhya, \"Come, let me question you.\" \"Ask,\" he answered.\n\n[1.8.4] \"Where does the Saman find its resting place?\" \"In sound,\" he said. \"Where does sound find its resting place?\" \"In life-breath,\" he said. \"Where does life-breath find its resting place?\" \"In food,\" he said. \"Where does food find its resting place?\" \"In water,\" he said.\n\n[1.8.5] \"Where does water find its resting place?\" \"In that world beyond,\" he said. \"Where does that world find its resting place?\" \"One should not lead it beyond the heavenly world,\" he said. \"We establish the Saman in the heavenly world, for the Saman praises the heavenly world.\"\n\n[1.8.6] Shilaka Shalavatya said to Chaikitayana Dalbhya, \"Dalbhya, your Saman has no foundation. If someone were to tell you now, 'Your head will fall off,' your head would fall off.\"\n\n[1.8.7] \"Come, let me learn this from you, revered sir.\" \"Learn,\" he said. \"Where does that world find its resting place?\" \"In this world,\" he said. \"Where does this world find its resting place?\" \"One should not lead it beyond the world that is the foundation,\" he said. \"We establish the Saman in the world that is the foundation, for the Saman praises the foundation.\"\n\n[1.8.8] Pravahana Jaivali said to him, \"Shalavatya, your Saman has an end. If someone were to tell you now, 'Your head will fall off,' your head would fall off.\" \"Come, let me learn this from you, revered sir.\" \"Learn,\" he said.\n\n### Section 1.9\n\n[1.9.1] \"Where does this world find its resting place?\" \"In space,\" he said. \"All these beings arise from space alone and return into space. Space is greater than these; space is their final refuge.\"\n\n[1.9.2] This is the Udgitha that is higher than the high; this is the boundless. Whoever knows thus and meditates on the Udgitha as higher than the high gains what is higher than the high and wins worlds higher than the high.\n\n[1.9.3] After teaching this to Udarashandilya, Atidhanvan Shaunaka said, \"As long as your descendants know this Udgitha, their life in this world will be higher than the high.\n\n[1.9.4] \"So too will be their world in the world beyond.\" Whoever knows thus and meditates on it has a life in this world higher than the high, and so too a world in the world beyond—a world in the world beyond.\n\n### Section 1.10\n\n[1.10.1] When the Kurus had been stricken by hailstones, Ushasti Chakrayana lived in wretched poverty with his very young wife in a village of elephant keepers.\n\n[1.10.2] He begged from an elephant keeper who was eating cooked beans. The man told him, \"There are none besides these that have been set before me.\"\n\n[1.10.3] \"Give me some of these,\" he said. The man gave him some, then said, \"Here is something to drink afterward.\" \"Then I would be drinking your leftovers,\" he answered.\n\n[1.10.4] \"But are these beans not leftovers too?\" \"I would not have lived had I not eaten them,\" he answered. \"Drinking water was a matter of choice for me.\"\n\n[1.10.5] Having eaten, he brought the remainder to his wife. She had already eaten well. She took them and put them away.\n\n[1.10.6] Rising in the morning, he said, \"If only we could obtain food, we could obtain a little wealth! That king is about to offer a sacrifice. He would choose me for all the priestly offices.\"\n\n[1.10.7] His wife said to him, \"Here, husband, are these same beans.\" He ate them and went to the sacrifice that was being prepared.\n\n[1.10.8] There he sat near the Udgatris, who were about to sing praise at the chanting place. He said to the Prastotri:\n\n[1.10.9] \"Prastotri, if you sing the Prastava without knowing the deity joined to the Prastava, your head will fall off.\"\n\n[1.10.10] He said the same to the Udgatri: \"Udgatri, if you sing the Udgitha without knowing the deity joined to the Udgitha, your head will fall off.\"\n\n[1.10.11] He said the same to the Pratihartri: \"Pratihartri, if you sing the Pratihara without knowing the deity joined to the Pratihara, your head will fall off.\" They stopped and sat in silence.\n\n### Section 1.11\n\n[1.11.1] Then the sacrificer said to him, \"Revered sir, I wish to know who you are.\" \"I am Ushasti Chakrayana,\" he answered.\n\n[1.11.2] The sacrificer said, \"I sought you for all these priestly offices. When I could not find you, I chose others.\n\n[1.11.3] \"But let you yourself serve me in all the priestly offices.\" \"Agreed. Then let these men sing praise with my permission. But whatever wealth you give them, give that much to me.\" \"Agreed,\" said the sacrificer.\n\n[1.11.4] Then the Prastotri approached him. \"Revered sir, you told me, 'Prastotri, if you sing the Prastava without knowing the deity joined to the Prastava, your head will fall off.' Which deity is that?\"\n\n[1.11.5] \"Life-breath,\" he answered. \"All these beings enter life-breath alone and rise from life-breath. This is the deity joined to the Prastava. Had you sung the Prastava without knowing it, your head would have fallen off, after I had spoken to you thus.\"\n\n[1.11.6] Then the Udgatri approached him. \"Revered sir, you told me, 'Udgatri, if you sing the Udgitha without knowing the deity joined to the Udgitha, your head will fall off.' Which deity is that?\"\n\n[1.11.7] \"The sun,\" he answered. \"All these beings sing to the sun standing high above. This is the deity joined to the Udgitha. Had you sung the Udgitha without knowing it, your head would have fallen off, after I had spoken to you thus.\"\n\n[1.11.8] Then the Pratihartri approached him. \"Revered sir, you told me, 'Pratihartri, if you sing the Pratihara without knowing the deity joined to the Pratihara, your head will fall off.' Which deity is that?\"\n\n[1.11.9] \"Food,\" he answered. \"All these beings live by taking food to themselves. This is the deity joined to the Pratihara. Had you sung the Pratihara without knowing it, your head would have fallen off, after I had spoken to you thus—after I had spoken to you thus.\"\n\n### Section 1.12\n\n[1.12.1] Now comes the Udgitha of the dogs. Baka Dalbhya—or Glava Maitreya—went forth to study the sacred text.\n\n[1.12.2] A white dog appeared before him. Other dogs gathered around it and said, \"Revered sir, sing food into fulfillment for us. We are hungry.\"\n\n[1.12.3] It told them, \"Come to me here tomorrow morning.\" Baka Dalbhya—or Glava Maitreya—waited there.\n\n[1.12.4] They crept forward linked together, as those about to sing the Bahishpavamana praise creep forward linked together. They sat down and made the sound Him.\n\n[1.12.5] \"Om, let us eat! Om, let us drink! May the god Varuna, Prajapati, Savitar bring food here. Lord of food, bring food here, bring it here! Om!\"\n\n### Section 1.13\n\n[1.13.1] This world is the sound Hau; wind is the sound Hai; the moon is the sound Atha; the self is the sound Iha; fire is the sound I.\n\n[1.13.2] The sun is the sound U; invocation is the sound E; the All-gods are the sound Auhoi; Prajapati is the sound Him; life-breath is the vowel; food is Ya; speech is Viraj.\n\n[1.13.3] The thirteenth chant insertion is the sound Hum, undefined, moving about.\n\n[1.13.4] Speech yields its milk, the milk of speech, to one who knows this secret teaching of the Samans thus. That person possesses food and enjoys food—one who knows the secret teaching, who knows it.\n\n### Section 2.1\n\n[2.1.1] Meditation on the Saman in its entirety is good. What is good they call sama; what is not good they call asama.\n\n[2.1.2] People also say, \"He approached him with sama,\" meaning, \"He approached him well.\" They say, \"He approached him with asama,\" meaning, \"He approached him badly.\"\n\n[2.1.3] Again, when something good happens, they say, \"Sama has come to us!\" meaning, \"Good has come to us!\" When something bad happens, they say, \"Asama has come to us!\" meaning, \"Bad has come to us!\"\n\n[2.1.4] Whoever knows thus and meditates on the Saman as good is soon approached by good qualities, and they bow before that person.\n\n### Section 2.2\n\n[2.2.1] One should meditate on the fivefold Saman in the worlds. Earth is Hinkara, fire is Prastava, the middle air is Udgitha, the sun is Pratihara, and heaven is Nidhana: this is the ascending order.\n\n[2.2.2] Now in the returning order: heaven is Hinkara, the sun is Prastava, the middle air is Udgitha, fire is Pratihara, and earth is Nidhana.\n\n[2.2.3] The worlds, both ascending and returning, make themselves ready for whoever knows thus and meditates on the fivefold Saman in the worlds.\n\n### Section 2.3\n\n[2.3.1] One should meditate on the fivefold Saman in rain. The wind that comes before it is Hinkara; a cloud forming is Prastava; the falling rain is Udgitha; lightning and thunder are Pratihara.\n\n[2.3.2] Its ceasing is Nidhana. Rain falls for whoever knows thus and meditates on the fivefold Saman in rain; that person brings rain.\n\n### Section 2.4\n\n[2.4.1] One should meditate on the fivefold Saman in all waters. The gathering of clouds is Hinkara; the falling rain is Prastava; the eastward-flowing streams are Udgitha; the westward-flowing streams are Pratihara; the sea is Nidhana.\n\n[2.4.2] Whoever knows thus and meditates on the fivefold Saman in all waters does not die in water and possesses water in abundance.\n\n### Section 2.5\n\n[2.5.1] One should meditate on the fivefold Saman in the seasons. Spring is Hinkara; summer is Prastava; the rains are Udgitha; autumn is Pratihara; winter is Nidhana.\n\n[2.5.2] The seasons make themselves ready for whoever knows thus and meditates on the fivefold Saman in the seasons; that person possesses the seasons.\n\n### Section 2.6\n\n[2.6.1] One should meditate on the fivefold Saman in living creatures. Goats are Hinkara; sheep are Prastava; cattle are Udgitha; horses are Pratihara; the person is Nidhana.\n\n[2.6.2] Creatures belong to whoever knows thus and meditates on the fivefold Saman in living creatures; that person possesses livestock.\n\n### Section 2.7\n\n[2.7.1] One should meditate on the fivefold Saman, higher than the high, in the vital powers. Life-breath is Hinkara; speech is Prastava; the eye is Udgitha; the ear is Pratihara; mind is Nidhana. These rise higher than the high.\n\n[2.7.2] Whoever knows thus and meditates on the fivefold Saman, higher than the high, in the vital powers gains what is higher than the high and wins worlds higher than the high. So much for the fivefold.\n\n### Section 2.8\n\n[2.8.1] Now for the sevenfold. One should meditate on the sevenfold Saman in speech. Whatever in speech is Hum is Hinkara; what is Pra is Prastava; what is A is Adi.\n\n[2.8.2] What is Ud is Udgitha; what is Prati is Pratihara; what is Upa is Upadrava; what is Ni is Nidhana.\n\n[2.8.3] Speech yields its milk, the milk of speech, to whoever knows thus and meditates on the sevenfold Saman in speech. That person possesses food and enjoys food.\n\n### Section 2.9\n\n[2.9.1] One should also meditate on that sun as the sevenfold Saman. It is always the same; therefore it is Saman. \"Toward me, toward me\": it is the same toward all; therefore it is Saman.\n\n[2.9.2] One should know that all these beings are joined to it. Before sunrise it is Hinkara. Cattle are joined to this part; thus they make the sound Him, for they share in the Hinkara of this Saman.\n\n[2.9.3] When it has first risen, it is Prastava. Humans are joined to this part; thus they desire commendation and praise, for they share in the Prastava of this Saman.\n\n[2.9.4] At the time when cattle are gathered, it is Adi. Birds are joined to this part; thus they take themselves up and fly about in the middle air without support, for they share in the Adi of this Saman.\n\n[2.9.5] At full midday it is Udgitha. The gods are joined to this part; thus they are the best of Prajapati's descendants, for they share in the Udgitha of this Saman.\n\n[2.9.6] After midday and before afternoon it is Pratihara. Embryos are joined to this part; thus they are held back and do not fall, for they share in the Pratihara of this Saman.\n\n[2.9.7] After afternoon and before sunset it is Upadrava. Wild creatures are joined to this part; thus, on seeing a person, they run into thickets and hollows, for they share in the Upadrava of this Saman.\n\n[2.9.8] When it has just set, it is Nidhana. The ancestors are joined to this part; thus people lay them down, for they share in the Nidhana of this Saman. This is how one meditates on that sun as the sevenfold Saman.\n\n### Section 2.10\n\n[2.10.1] One should also meditate on the sevenfold Saman as equal in its own measure and passing beyond death. Hinkara has three syllables; Prastava has three syllables: they are equal.\n\n[2.10.2] Adi has two syllables; Pratihara has four. Take one from there and place it here: they are equal.\n\n[2.10.3] Udgitha has three syllables; Upadrava has four. Three match three; one syllable remains over. Akshara, \"syllable,\" has three syllables: they are equal.\n\n[2.10.4] Nidhana has three syllables: it too is equal. These syllables number twenty-two.\n\n[2.10.5] Through twenty-one one reaches the sun, for that sun is the twenty-first from here. Through the twenty-second one wins what is beyond the sun. That is the height of heaven; that is free from sorrow.\n\n[2.10.6] Whoever knows thus and meditates on the sevenfold Saman as equal in its own measure and passing beyond death wins the sun. Beyond the conquest of the sun lies that person's conquest—whoever meditates on the Saman, meditates on the Saman.\n\n### Section 2.11\n\n[2.11.1] Mind is Hinkara; speech is Prastava; the eye is Udgitha; the ear is Pratihara; life-breath is Nidhana. This is the Gayatra woven into the vital powers.\n\n[2.11.2] Whoever knows this Gayatra woven into the vital powers becomes possessed of life-breath, reaches the full span of life, and lives long; becomes great through offspring and livestock, great in renown. One should be great-minded: that is the vow.\n\n### Section 2.12\n\n[2.12.1] Rubbing to kindle fire is Hinkara; smoke arising is Prastava; blazing is Udgitha; glowing coals are Pratihara; dying down is Nidhana; going out completely is Nidhana. This is the Rathantara woven into fire.\n\n[2.12.2] Whoever knows this Rathantara woven into fire gains sacred radiance and enjoys food, reaches the full span of life, and lives long; becomes great through offspring and livestock, great in renown. One should neither rinse the mouth nor spit toward fire: that is the vow.\n\n### Section 2.13\n\n[2.13.1] Addressing a woman is Hinkara; making one's desire known is Prastava; lying with a woman is Udgitha; lying face to face with the woman is Pratihara; coming to the close is Nidhana; reaching the end is Nidhana. This is the Vamadevya woven into sexual union.\n\n[2.13.2] Whoever knows this Vamadevya woven into sexual union finds a mate and brings forth offspring from each union; reaches the full span of life and lives long; becomes great through offspring and livestock, great in renown. One should turn no woman away: that is the vow.\n\n### Section 2.14\n\n[2.14.1] The sun rising is Hinkara; risen, Prastava; at midday, Udgitha; in the afternoon, Pratihara; setting, Nidhana. This is the Brihat woven into the sun.\n\n[2.14.2] Whoever knows this Brihat woven into the sun becomes radiant and enjoys food, reaches the full span of life, and lives long; becomes great through offspring and livestock, great in renown. One should not revile the sun as it gives heat: that is the vow.\n\n### Section 2.15\n\n[2.15.1] Clouds gathering are Hinkara; a cloud forming is Prastava; rain falling is Udgitha; lightning and thunder are Pratihara; the rain ceasing is Nidhana. This is the Vairupa woven into rain.\n\n[2.15.2] Whoever knows this Vairupa woven into rain acquires livestock both ill-formed and well-formed, reaches the full span of life, and lives long; becomes great through offspring and livestock, great in renown. One should not revile the rain as it falls: that is the vow.\n\n### Section 2.16\n\n[2.16.1] Spring is Hinkara; summer is Prastava; the rains are Udgitha; autumn is Pratihara; winter is Nidhana. This is the Vairaja woven into the seasons.\n\n[2.16.2] Whoever knows this Vairaja woven into the seasons shines through offspring, livestock, and sacred radiance; reaches the full span of life and lives long; becomes great through offspring and livestock, great in renown. One should not revile the seasons: that is the vow.\n\n### Section 2.17\n\n[2.17.1] Earth is Hinkara; the middle air is Prastava; heaven is Udgitha; the directions are Pratihara; the sea is Nidhana. These are the Shakvari chants woven into the worlds.\n\n[2.17.2] Whoever knows these Shakvari chants woven into the worlds gains a world, reaches the full span of life, and lives long; becomes great through offspring and livestock, great in renown. One should not revile the worlds: that is the vow.\n\n### Section 2.18\n\n[2.18.1] Goats are Hinkara; sheep are Prastava; cattle are Udgitha; horses are Pratihara; the person is Nidhana. These are the Revati chants woven into living creatures.\n\n[2.18.2] Whoever knows these Revati chants woven into living creatures possesses livestock, reaches the full span of life, and lives long; becomes great through offspring and livestock, great in renown. One should not revile living creatures: that is the vow.\n\n### Section 2.19\n\n[2.19.1] Hair is Hinkara; skin is Prastava; flesh is Udgitha; bone is Pratihara; marrow is Nidhana. This is the Yajnayajniya woven into the limbs.\n\n[2.19.2] Whoever knows this Yajnayajniya woven into the limbs has sound limbs and suffers no injury to a limb; reaches the full span of life and lives long; becomes great through offspring and livestock, great in renown. One should eat no marrow for a year: that is the vow. Or the vow is simply to eat no marrow.\n\n### Section 2.20\n\n[2.20.1] Fire is Hinkara; wind is Prastava; the sun is Udgitha; the stars are Pratihara; the moon is Nidhana. This is the Rajana woven into the deities.\n\n[2.20.2] Whoever knows this Rajana woven into the deities comes to share their world, their prosperity, and union with them; reaches the full span of life and lives long; becomes great through offspring and livestock, great in renown. One should not revile brahmins: that is the vow.\n\n### Section 2.21\n\n[2.21.1] The threefold sacred knowledge is Hinkara; these three worlds are Prastava; fire, wind, and the sun are Udgitha; stars, birds, and rays are Pratihara; serpents, Gandharvas, and ancestors are Nidhana. This is the Saman woven into everything.\n\n[2.21.2] Whoever knows this Saman woven into everything becomes everything.\n\n[2.21.3] On this there is a verse:\nBeyond the five groups of three,\nthere is nothing other, greater, or higher.\n\n[2.21.4] Whoever knows this knows everything.\nAll directions bring tribute to that person.\nOne should meditate, \"I am everything.\" That is the vow; that is the vow.\n\n### Section 2.22\n\n[2.22.1] \"I choose the bellowing voice of the Saman, favorable to livestock\": this is Agni's Udgitha. Prajapati's is indistinct; Soma's is distinct; wind's is soft and smooth; Indra's is smooth and strong; Brihaspati's is crane-like; Varuna's is broken-voiced. One may employ them all, but should avoid Varuna's.\n\n[2.22.2] One should sing with this intent: \"May I sing immortality for the gods, the ancestral offering for the ancestors, hope for humans, grass and water for livestock, the heavenly world for the sacrificer, and food for myself.\" Contemplating these in the mind, one should sing praise attentively.\n\n[2.22.3] All vowels are forms of Indra; all hissing and breath sounds are forms of Prajapati; all stop consonants are forms of Death. If someone criticizes the singer's vowels, the singer should answer, \"I took refuge in Indra. He will answer you.\"\n\n[2.22.4] If someone criticizes the hissing and breath sounds, the singer should answer, \"I took refuge in Prajapati. He will crush you.\" If someone criticizes the stop consonants, the singer should answer, \"I took refuge in Death. He will burn you.\"\n\n[2.22.5] All vowels should be uttered resonantly and strongly, with the thought, \"May I give strength to Indra.\" All hissing and breath sounds should be uttered openly, neither swallowed nor forced out, with the thought, \"May I give myself to Prajapati.\" All stop consonants should be uttered lightly, without pressing them together, with the thought, \"May I keep myself away from Death.\"\n\n### Section 2.23\n\n[2.23.1] There are three branches of sacred duty. Sacrifice, study, and giving are the first; austerity is the second; sacred studentship in the teacher's household is the third, surrendering oneself wholly to life in that household. All these attain worlds of merit. One established in Brahman attains immortality.\n\n[2.23.2] Prajapati heated the worlds. From them, heated, the threefold sacred knowledge flowed forth. He heated it. From it, heated, these syllables flowed forth: Bhuh, Bhuvah, Svah.\n\n[2.23.3] He heated them. From them, heated, the sound Om flowed forth. As all leaves are held together by a pin, so all speech is held together by Om. Om alone is all this; Om alone is all this.\n\n### Section 2.24\n\n[2.24.1] Those who speak of Brahman say, \"The morning pressing belongs to the Vasus; the midday pressing to the Rudras; the third pressing to the Adityas and the All-gods.\n\n[2.24.2] \"Where, then, is the sacrificer's world?\" How can someone who does not know it perform the sacrifice? One should perform it knowing.\n\n[2.24.3] Before the morning recitation begins, the sacrificer sits behind the household fire, facing north, and sings the Saman of the Vasus:\n\n[2.24.4] \"Open the world's gate!\nMay we behold you in royal rule—\nHum, A, Yo, A.\"\n\n[2.24.5] Then the sacrificer offers: \"Homage to Agni, dwelling on earth, dwelling in the world. Find a world for me, the sacrificer. This is the sacrificer's world. I shall go to it.\"\n\n[2.24.6] \"Here shall I, the sacrificer, be after my life is over. Svaha! Strike away the bar!\" Having said this, the sacrificer rises. The Vasus grant that person the morning pressing.\n\n[2.24.7] Before the midday pressing begins, the sacrificer sits behind the fire of the fire-tending priest, facing north, and sings the Saman of the Rudras:\n\n[2.24.8] \"Open the world's gate!\nMay we behold you in wide dominion—\nHum, A, Yo, A.\"\n\n[2.24.9] Then the sacrificer offers: \"Homage to wind, dwelling in the middle air, dwelling in the world. Find a world for me, the sacrificer. This is the sacrificer's world. I shall go to it.\"\n\n[2.24.10] \"Here shall I, the sacrificer, be after my life is over. Svaha! Strike away the bar!\" Having said this, the sacrificer rises. The Rudras grant that person the midday pressing.\n\n[2.24.11] Before the third pressing begins, the sacrificer sits behind the offering fire, facing north, and sings the Saman of the Adityas and the Saman of the All-gods:\n\n[2.24.12] \"Open the world's gate!\nMay we behold you in sovereignty—\nHum, A, Yo, A.\"\n\n[2.24.13] That is the Aditya chant. Now the chant of the All-gods:\n\"Open the world's gate!\nMay we behold you in imperial rule—\nHum, A, Yo, A.\"\n\n[2.24.14] Then the sacrificer offers: \"Homage to the Adityas and the All-gods, dwelling in heaven, dwelling in the world. Find a world for me, the sacrificer.\n\n[2.24.15] \"This is the sacrificer's world. I shall go to it. Here shall I, the sacrificer, be after my life is over. Svaha! Strike away the bar!\" Having said this, the sacrificer rises.\n\n[2.24.16] The Adityas and the All-gods grant that person the third pressing. One who knows thus knows the measure of the sacrifice—one who knows thus.\n\n### Section 3.1\n\n[3.1.1] This sun is the honey of the gods. Heaven is its crossbeam, the middle air its honeycomb, and its rays the brood.\n\n[3.1.2] Its eastward rays are its eastern honey channels. The Rig verses are the bees; the Rigveda is the flower; there are the nectar waters. These very Rig verses—\n\n[3.1.3] Heated this Rigveda. From it, heated, arose the essence of glory, radiance, strength, vigor, and nourishing food.\n\n[3.1.4] It flowed forth and settled about the sun. This is the sun's red appearance.\n\n### Section 3.2\n\n[3.2.1] Its southward rays are its southern honey channels. The Yajus formulas are the bees; the Yajurveda is the flower; there are the nectar waters.\n\n[3.2.2] These Yajus formulas heated this Yajurveda. From it, heated, arose the essence of glory, radiance, strength, vigor, and nourishing food.\n\n[3.2.3] It flowed forth and settled about the sun. This is the sun's white appearance.\n\n### Section 3.3\n\n[3.3.1] Its westward rays are its western honey channels. The Saman chants are the bees; the Samaveda is the flower; there are the nectar waters.\n\n[3.3.2] These Saman chants heated this Samaveda. From it, heated, arose the essence of glory, radiance, strength, vigor, and nourishing food.\n\n[3.3.3] It flowed forth and settled about the sun. This is the sun's black appearance.\n\n### Section 3.4\n\n[3.4.1] Its northward rays are its northern honey channels. The Atharvan and Angiras formulas are the bees; history and ancient lore are the flower; there are the nectar waters.\n\n[3.4.2] These Atharvan and Angiras formulas heated this history and ancient lore. From it, heated, arose the essence of glory, radiance, strength, vigor, and nourishing food.\n\n[3.4.3] It flowed forth and settled about the sun. This is the sun's deepest black appearance.\n\n### Section 3.5\n\n[3.5.1] Its upward rays are its upper honey channels. The secret teachings are the bees; Brahman is the flower; there are the nectar waters.\n\n[3.5.2] These secret teachings heated this Brahman. From it, heated, arose the essence of glory, radiance, strength, vigor, and nourishing food.\n\n[3.5.3] It flowed forth and settled about the sun. This is what seems to tremble in the middle of the sun.\n\n[3.5.4] These are the essences of essences: the Vedas are essences, and these are their essences. These are the nectars of nectars: the Vedas are nectars, and these are their nectars.\n\n### Section 3.6\n\n[3.6.1] The Vasus live on this first nectar, with Agni as their mouth. The gods neither eat nor drink; they are satisfied by beholding this nectar alone.\n\n[3.6.2] They enter this very appearance and rise from this appearance.\n\n[3.6.3] Whoever knows this nectar thus becomes one of the Vasus and, with Agni as mouth, is satisfied by beholding this nectar alone. That person enters this very appearance and rises from this appearance.\n\n[3.6.4] For as long as the sun rises in the east and sets in the west, that person enjoys the lordship and sovereignty of the Vasus.\n\n### Section 3.7\n\n[3.7.1] The Rudras live on this second nectar, with Indra as their mouth. The gods neither eat nor drink; they are satisfied by beholding this nectar alone.\n\n[3.7.2] They enter this very appearance and rise from this appearance.\n\n[3.7.3] Whoever knows this nectar thus becomes one of the Rudras and, with Indra as mouth, is satisfied by beholding this nectar alone. That person enters this very appearance and rises from this appearance.\n\n[3.7.4] For twice as long as the sun rises in the east and sets in the west, it rises in the south and sets in the north. For that long, that person enjoys the lordship and sovereignty of the Rudras.\n\n### Section 3.8\n\n[3.8.1] The Adityas live on this third nectar, with Varuna as their mouth. The gods neither eat nor drink; they are satisfied by beholding this nectar alone.\n\n[3.8.2] They enter this very appearance and rise from this appearance.\n\n[3.8.3] Whoever knows this nectar thus becomes one of the Adityas and, with Varuna as mouth, is satisfied by beholding this nectar alone. That person enters this very appearance and rises from this appearance.\n\n[3.8.4] For twice as long as the sun rises in the south and sets in the north, it rises in the west and sets in the east. For that long, that person enjoys the lordship and sovereignty of the Adityas.\n\n### Section 3.9\n\n[3.9.1] The Maruts live on this fourth nectar, with Soma as their mouth. The gods neither eat nor drink; they are satisfied by beholding this nectar alone.\n\n[3.9.2] They enter this very appearance and rise from this appearance.\n\n[3.9.3] Whoever knows this nectar thus becomes one of the Maruts and, with Soma as mouth, is satisfied by beholding this nectar alone. That person enters this very appearance and rises from this appearance.\n\n[3.9.4] For twice as long as the sun rises in the west and sets in the east, it rises in the north and sets in the south. For that long, that person enjoys the lordship and sovereignty of the Maruts.\n\n### Section 3.10\n\n[3.10.1] The Sadhyas live on this fifth nectar, with Brahma as their mouth. The gods neither eat nor drink; they are satisfied by beholding this nectar alone.\n\n[3.10.2] They enter this very appearance and rise from this appearance.\n\n[3.10.3] Whoever knows this nectar thus becomes one of the Sadhyas and, with Brahma as mouth, is satisfied by beholding this nectar alone. That person enters this very appearance and rises from this appearance.\n\n[3.10.4] For twice as long as the sun rises in the north and sets in the south, it rises above and sets below. For that long, that person enjoys the lordship and sovereignty of the Sadhyas.\n\n### Section 3.11\n\n[3.11.1] Rising beyond that, it will neither rise nor set. It will stand alone in the middle. On this there is a verse:\n\n[3.11.2] There it never set, nor ever rose.\nGods, by this truth, may I not fall away from Brahman.\n\n[3.11.3] For one who knows this secret teaching of Brahman thus, the sun neither rises nor sets. For that person it is day, once and forever.\n\n[3.11.4] Brahma told this to Prajapati; Prajapati told it to Manu; Manu told it to his descendants. His father taught this knowledge of Brahman to Uddalaka Aruni, his eldest son.\n\n[3.11.5] A father should teach this knowledge of Brahman to his eldest son, or to a trusted pupil.\n\n[3.11.6] He should teach it to no one else, even if someone gave him this whole earth, encircled by water and filled with treasure. This alone is greater than that; this alone is greater than that.\n\n### Section 3.12\n\n[3.12.1] Gayatri is all that exists, whatever there is. Speech is Gayatri, for speech sings of all that exists and protects it.\n\n[3.12.2] This Gayatri is this earth, for on it all that exists is established and does not pass beyond it.\n\n[3.12.3] This earth is the body within a person, for within it these life-breaths are established and do not pass beyond it.\n\n[3.12.4] This body within a person is the heart within that person, for within it these life-breaths are established and do not pass beyond it.\n\n[3.12.5] This Gayatri has four feet and six forms. This is declared in a Rig verse:\n\n[3.12.6] Such is his greatness, yet greater still is the Person.\nAll beings are one quarter of him; three quarters are the immortal in heaven.\n\n[3.12.7] What is called Brahman is this space outside a person. This space outside a person—\n\n[3.12.8] Is this very space within a person. This space within a person—\n\n[3.12.9] Is this very space within the heart. It is full and unmoving. One who knows thus gains full and unmoving prosperity.\n\n### Section 3.13\n\n[3.13.1] This heart has five openings belonging to the gods. Its eastern opening is the life-breath prana; it is the eye; it is the sun. One should meditate on it as radiance and the enjoyment of food. One who knows thus becomes radiant and an enjoyer of food.\n\n[3.13.2] Its southern opening is the life-breath vyana; it is the ear; it is the moon. One should meditate on it as prosperity and glory. One who knows thus becomes prosperous and glorious.\n\n[3.13.3] Its western opening is the life-breath apana; it is speech; it is fire. One should meditate on it as sacred radiance and the enjoyment of food. One who knows thus gains sacred radiance and becomes an enjoyer of food.\n\n[3.13.4] Its northern opening is the life-breath samana; it is mind; it is Parjanya. One should meditate on it as renown and splendor. One who knows thus gains renown and splendor.\n\n[3.13.5] Its upper opening is the life-breath udana; it is wind; it is space. One should meditate on it as vigor and greatness. One who knows thus becomes vigorous and great.\n\n[3.13.6] These five attendants of Brahman are the gatekeepers of the heavenly world. In the family of one who knows these five attendants of Brahman as the gatekeepers of the heavenly world, a hero is born. One who knows these five attendants of Brahman as the gatekeepers of the heavenly world attains the heavenly world.\n\n[3.13.7] The light that shines beyond this heaven, above all things, above everything, in the highest worlds beyond which none are higher, is this very light within a person. Its sign is this.\n\n[3.13.8] Its sign is this: by touch one perceives warmth in this body. Its sound is this: stopping one's ears, one hears something like a rumbling, like a roaring, like a blazing fire. One should meditate on it as seen and heard. One who knows thus becomes pleasing to the eye and renowned—one who knows thus.\n\n### Section 3.14\n\n[3.14.1] All this is Brahman. From it all is born, in it all dissolves, in it all breathes: in tranquility one should meditate on it. A person is made of resolve. As a person's resolve is in this world, so that person becomes after departing from here. Let one shape one's resolve.\n\n[3.14.2] Made of mind, with life-breath as body, with light as form, whose resolve is true, whose self is space; whose are all acts, all desires, all fragrances, all savors; embracing all this, without speech, without concern.\n\n[3.14.3] This Self of mine within the heart is smaller than a grain of rice, or barley, or mustard, or millet, or the kernel of a millet grain. This Self of mine within the heart is greater than the earth, greater than the middle air, greater than heaven, greater than these worlds.\n\n[3.14.4] Whose are all acts, all desires, all fragrances, all savors; embracing all this, without speech, without concern—this is my Self within the heart; this is Brahman. \"On departing from here, I shall enter this.\" For one who holds this conviction, there is truly no doubt. So Shandilya said; so Shandilya said.\n\n### Section 3.15\n\n[3.15.1] A chest whose belly is the middle air and whose base is the earth does not decay. The directions are its corners; heaven is its upper opening. This chest is the treasury of wealth. Within it this whole universe rests.\n\n[3.15.2] Its eastern direction is named Juhu, its southern Sahamana, its western Rajni, its northern Subhuta. Wind is their calf. One who knows wind thus as the calf of the directions does not weep the grief of losing a son. \"I know wind thus as the calf of the directions; may I not weep the grief of losing a son.\"\n\n[3.15.3] \"I turn for refuge to the uninjured chest with so-and-so, so-and-so, so-and-so. I turn for refuge to life-breath with so-and-so, so-and-so, so-and-so. I turn for refuge to Bhuh with so-and-so, so-and-so, so-and-so. I turn for refuge to Bhuvah with so-and-so, so-and-so, so-and-so. I turn for refuge to Svah with so-and-so, so-and-so, so-and-so.\n\n[3.15.4] \"When I said, 'I take refuge in life-breath,' life-breath is all that exists, whatever there is. In that alone I took refuge.\n\n[3.15.5] \"When I said, 'I take refuge in Bhuh,' I said, 'I take refuge in earth; I take refuge in the middle air; I take refuge in heaven.'\n\n[3.15.6] \"When I said, 'I take refuge in Bhuvah,' I said, 'I take refuge in fire; I take refuge in wind; I take refuge in the sun.'\n\n[3.15.7] \"When I said, 'I take refuge in Svah,' I said, 'I take refuge in the Rigveda; I take refuge in the Yajurveda; I take refuge in the Samaveda.' That is what I said; that is what I said.\"\n\n### Section 3.16\n\n[3.16.1] A person is a sacrifice. The first twenty-four years are the morning pressing. Gayatri has twenty-four syllables, and the morning pressing belongs to Gayatri. The Vasus are joined to this part of the sacrifice. The life-breaths are the Vasus, for they cause all this to dwell.\n\n[3.16.2] If some affliction should trouble a person at this age, that person should say, \"Life-breaths, Vasus, extend this morning pressing of mine into the midday pressing. May I, the sacrifice, not be lost in the midst of the life-breaths, the Vasus.\" That person rises from the affliction and becomes free from disease.\n\n[3.16.3] The next forty-four years are the midday pressing. Trishtubh has forty-four syllables, and the midday pressing belongs to Trishtubh. The Rudras are joined to this part of the sacrifice. The life-breaths are the Rudras, for they make all this weep.\n\n[3.16.4] If some affliction should trouble a person at this age, that person should say, \"Life-breaths, Rudras, extend this midday pressing of mine into the third pressing. May I, the sacrifice, not be lost in the midst of the life-breaths, the Rudras.\" That person rises from the affliction and becomes free from disease.\n\n[3.16.5] The next forty-eight years are the third pressing. Jagati has forty-eight syllables, and the third pressing belongs to Jagati. The Adityas are joined to this part of the sacrifice. The life-breaths are the Adityas, for they take all this to themselves.\n\n[3.16.6] If some affliction should trouble a person at this age, that person should say, \"Life-breaths, Adityas, extend this third pressing of mine into the full span of life. May I, the sacrifice, not be lost in the midst of the life-breaths, the Adityas.\" That person rises from the affliction and becomes free from disease.\n\n[3.16.7] Knowing this, Mahidasa Aitareya said, \"Why do you afflict me in this way? I shall not depart because of this.\" He lived a hundred and sixteen years. One who knows thus lives a hundred and sixteen years.\n\n### Section 3.17\n\n[3.17.1] When a person desires food, thirsts, and finds no pleasure, these are that person's initiations.\n\n[3.17.2] When that person eats, drinks, and finds pleasure, that corresponds to the Upasad rites.\n\n[3.17.3] When that person laughs, eats, and has sexual intercourse, that corresponds to the chanted and recited praises.\n\n[3.17.4] Austerity, giving, straightforwardness, nonviolence, and truthful speech are that person's sacrificial gifts.\n\n[3.17.5] Thus people say, \"He will bring forth,\" and \"He has brought forth.\" This is that person's renewed bringing forth; death is that person's final ritual bath.\n\n[3.17.6] Ghora Angirasa, after telling this to Krishna, Devaki's son, said this; and Krishna became free from thirst. At the final hour one should turn to these three: \"You are imperishable; you are unfailing; you are strengthened by life-breath.\" On this there are two Rig verses:\n\n[3.17.7] Then, from the ancient seed.\nRising beyond the darkness, beholding the higher light, beholding the higher heaven,\nwe have reached the Sun, the god among gods, the highest light,\nthe highest light.\n\n### Section 3.18\n\n[3.18.1] \"One should meditate on mind as Brahman\": this concerns the person. Now concerning the gods: \"Space is Brahman.\" Thus both have been taught, concerning the person and concerning the gods.\n\n[3.18.2] This Brahman has four feet. Speech is a foot, life-breath is a foot, the eye is a foot, and the ear is a foot: this concerns the person. Now concerning the gods: fire is a foot, wind is a foot, the sun is a foot, and the directions are a foot. Thus both have been taught, concerning the person and concerning the gods.\n\n[3.18.3] Speech is one quarter of Brahman. With fire as its light, it shines and gives heat. One who knows thus shines and gives heat through renown, glory, and sacred radiance.\n\n[3.18.4] Life-breath is one quarter of Brahman. With wind as its light, it shines and gives heat. One who knows thus shines and gives heat through renown, glory, and sacred radiance.\n\n[3.18.5] The eye is one quarter of Brahman. With the sun as its light, it shines and gives heat. One who knows thus shines and gives heat through renown, glory, and sacred radiance.\n\n[3.18.6] The ear is one quarter of Brahman. With the directions as its light, it shines and gives heat. One who knows thus shines and gives heat through renown, glory, and sacred radiance—one who knows thus.\n\n### Section 3.19\n\n[3.19.1] \"The sun is Brahman\": this is the teaching. Here is its explanation. In the beginning, this was nonbeing alone. It became being; it came into existence; it developed into an egg. It lay for the span of a year. It split apart, and the two halves of the shell became silver and gold.\n\n[3.19.2] The silver half is this earth; the golden half is heaven. The outer membrane is the mountains; the inner membrane is cloud and mist. The veins are the rivers; the fluid in its bladder is the sea.\n\n[3.19.3] What was born from it is this sun. At its birth, cries and ululations arose, and all beings and all desires arose after it. Thus at its rising and its setting, cries and ululations arise, and all beings and all desires arise after it.\n\n[3.19.4] Whoever knows thus and meditates on the sun as Brahman is soon approached by auspicious cries, and they resound around that person; resound around that person.\n\n### Section 4.1\n\n[4.1.1] Janashruti Pautrayana gave with faith, gave generously, and had much food prepared. He had lodging houses built everywhere, thinking, \"Everywhere people will eat my food.\"\n\n[4.1.2] One night swans flew overhead. One swan called to another, \"Ho, ho, Bhallaksha, Bhallaksha! Janashruti Pautrayana's radiance spreads like daylight. Do not cross it; do not let it burn you.\"\n\n[4.1.3] The other answered, \"Who is this fellow, that you speak of him as though he were Raikva with his cart?\" \"And who is Raikva with his cart?\"\n\n[4.1.4] \"As the lower throws fall to the winning Krita throw, so all the good that people do comes to him. Whoever knows what he knows is the one I have spoken of.\"\n\n[4.1.5] Janashruti Pautrayana overheard this. As soon as he rose, he said to his steward, \"My man, you speak as if of Raikva with his cart.\" \"And who is Raikva with his cart?\"\n\n[4.1.6] \"As the lower throws fall to the winning Krita throw, so all the good that people do comes to him. Whoever knows what he knows is the one I have spoken of.\"\n\n[4.1.7] The steward searched, then returned, saying, \"I have not found him.\" Janashruti told him, \"My man, look for him where one would search for a brahmin.\"\n\n[4.1.8] He approached a man beneath a cart, scratching his scab-covered skin, and sat down near him. He said, \"Revered sir, are you Raikva with his cart?\" \"Yes, my man, I am,\" the man acknowledged. The steward returned, saying, \"I have found him.\"\n\n### Section 4.2\n\n[4.2.1] Janashruti Pautrayana took six hundred cows, a gold necklace, and a mule-drawn chariot, and went to him. He said:\n\n[4.2.2] \"Raikva, here are six hundred cows, here is a gold necklace, here is a mule-drawn chariot. Revered sir, instruct me in the deity on whom you meditate.\"\n\n[4.2.3] The other answered, \"Ah, take them away, Shudra! Let the necklace remain yours, together with the cows.\" Then Janashruti Pautrayana took a thousand cows, a gold necklace, a mule-drawn chariot, and his daughter, and went to him again.\n\n[4.2.4] He said, \"Raikva, here are a thousand cows, here is a gold necklace, here is a mule-drawn chariot, here is a wife, and here is the village where you dwell. Revered sir, instruct me.\"\n\n[4.2.5] Raising her face, Raikva said, \"You have brought these, Shudra. Through this face alone you will make me speak.\" These are the villages called Raikvaparna among the Mahavrishas, where he stayed for Janashruti. He said to him:\n\n### Section 4.3\n\n[4.3.1] \"Wind is the gatherer. When fire goes out, it enters wind. When the sun sets, it enters wind. When the moon sets, it enters wind.\n\n[4.3.2] \"When water dries up, it enters wind. Wind gathers all these into itself. This concerns the gods.\n\n[4.3.3] \"Now concerning the person: life-breath is the gatherer. When a person sleeps, speech enters life-breath, the eye enters life-breath, the ear enters life-breath, and mind enters life-breath. Life-breath gathers all these into itself.\n\n[4.3.4] \"These are the two gatherers: wind among the gods, and life-breath among the vital powers.\"\n\n[4.3.5] Once, while Shaunaka Kapeya and Abhipratarin Kakshaseni were being served a meal, a sacred student begged from them. They gave him nothing.\n\n[4.3.6] He said:\n\"One god, guardian of the world,\nswallowed four great ones. Who is he?\nMortals do not behold him, Kapeya,\nthough he dwells in many forms, Abhipratarin.\nThe one whose food this is has not been given this food.\"\n\n[4.3.7] Shaunaka Kapeya reflected on this and answered him:\n\"The self of the gods, begetter of creatures,\ngolden-fanged, devouring, wise—\nthey proclaim his mighty greatness:\nuneaten himself, he eats what is not food.\"\n\"Sacred student, this is what we meditate on. Give him alms.\"\n\n[4.3.8] They gave to him. Those five and these other five make ten. That is the Krita throw. Thus, in every direction, ten are food, the Krita throw. This is Viraj, the eater of food. Through it all this is seen. All this becomes seen by one who knows thus, and that person becomes an eater of food—one who knows thus.\n\n### Section 4.4\n\n[4.4.1] Satyakama Jabala addressed his mother Jabala: \"Mother, I wish to live as a sacred student. What is my lineage?\"\n\n[4.4.2] She answered, \"My child, I do not know your lineage. I moved about a great deal as a servant, and in my youth I bore you. I do not know your lineage. My name is Jabala; your name is Satyakama. Say that you are Satyakama Jabala.\"\n\n[4.4.3] He went to Haridrumata Gautama and said, \"Revered sir, I wish to live with you as a sacred student. May I come to you?\"\n\n[4.4.4] He asked him, \"Dear one, what is your lineage?\" He answered, \"Sir, I do not know my lineage. I asked my mother, and she answered, 'I moved about a great deal as a servant, and in my youth I bore you. I do not know your lineage. My name is Jabala; your name is Satyakama.' So, sir, I am Satyakama Jabala.\"\n\n[4.4.5] He said to him, \"No one who is not a brahmin could speak thus. Bring fuel, dear one; I will initiate you. You have not departed from truth.\" After initiating him, he separated out four hundred lean and weak cows and said, \"Follow these, dear one.\" As he drove them away, Satyakama said, \"I will not return with fewer than a thousand.\" He lived away for a number of years. When the cows had become a thousand:\n\n### Section 4.5\n\n[4.5.1] A bull addressed him: \"Satyakama!\" \"Revered sir,\" he answered. \"Dear one, we have reached a thousand. Take us to the teacher's household.\n\n[4.5.2] \"And let me tell you a quarter of Brahman.\" \"Tell me, revered sir.\" He said, \"The eastern direction is a part, the western direction is a part, the southern direction is a part, and the northern direction is a part. Dear one, this quarter of Brahman, made of four parts, is named Radiant.\n\n[4.5.3] \"Whoever knows thus and meditates on this four-part quarter of Brahman as Radiant becomes radiant in this world. Whoever knows thus and meditates on this four-part quarter of Brahman as Radiant wins radiant worlds.\"\n\n### Section 4.6\n\n[4.6.1] \"Fire will tell you a quarter.\" The next day he drove the cows onward. Where they came at evening, he kindled a fire, enclosed the cows, put fuel on the fire, and sat west of it, facing east.\n\n[4.6.2] Fire addressed him: \"Satyakama!\" \"Revered sir,\" he answered.\n\n[4.6.3] \"Dear one, let me tell you a quarter of Brahman.\" \"Tell me, revered sir.\" It said, \"Earth is a part, the middle air is a part, heaven is a part, and the sea is a part. Dear one, this quarter of Brahman, made of four parts, is named Boundless.\n\n[4.6.4] \"Whoever knows thus and meditates on this four-part quarter of Brahman as Boundless becomes boundless in this world. Whoever knows thus and meditates on this four-part quarter of Brahman as Boundless wins boundless worlds.\"\n\n### Section 4.7\n\n[4.7.1] \"A swan will tell you a quarter.\" The next day he drove the cows onward. Where they came at evening, he kindled a fire, enclosed the cows, put fuel on the fire, and sat west of it, facing east.\n\n[4.7.2] A swan flew down and addressed him: \"Satyakama!\" \"Revered sir,\" he answered.\n\n[4.7.3] \"Dear one, let me tell you a quarter of Brahman.\" \"Tell me, revered sir.\" It said, \"Fire is a part, the sun is a part, the moon is a part, and lightning is a part. Dear one, this quarter of Brahman, made of four parts, is named Luminous.\n\n[4.7.4] \"Whoever knows thus and meditates on this four-part quarter of Brahman as Luminous becomes luminous in this world. Whoever knows thus and meditates on this four-part quarter of Brahman as Luminous wins luminous worlds.\"\n\n### Section 4.8\n\n[4.8.1] \"A diving bird will tell you a quarter.\" The next day he drove the cows onward. Where they came at evening, he kindled a fire, enclosed the cows, put fuel on the fire, and sat west of it, facing east.\n\n[4.8.2] A diving bird flew down and addressed him: \"Satyakama!\" \"Revered sir,\" he answered.\n\n[4.8.3] \"Dear one, let me tell you a quarter of Brahman.\" \"Tell me, revered sir.\" It said, \"Life-breath is a part, the eye is a part, the ear is a part, and mind is a part. Dear one, this quarter of Brahman, made of four parts, is named Having an Abode.\n\n[4.8.4] \"Whoever knows thus and meditates on this four-part quarter of Brahman as Having an Abode has an abode in this world. Whoever knows thus and meditates on this four-part quarter of Brahman as Having an Abode wins worlds that have an abode.\"\n\n### Section 4.9\n\n[4.9.1] He reached the teacher's household. The teacher addressed him: \"Satyakama!\" \"Revered sir,\" he answered.\n\n[4.9.2] \"Dear one, you shine like a knower of Brahman. Who has instructed you?\" \"Others than humans,\" he acknowledged. \"But I wish you yourself to teach me, revered sir.\n\n[4.9.3] \"For I have heard from those like you that knowledge learned from a teacher reaches its best fulfillment.\" He taught him this very teaching. Nothing in it was lacking; nothing was lacking.\n\n### Section 4.10\n\n[4.10.1] Upakosala Kamalayana lived as a sacred student with Satyakama Jabala. For twelve years he tended his fires. Satyakama would send the other pupils home when their study was complete, but he did not send this one home.\n\n[4.10.2] His wife said to him, \"This sacred student has practiced austerity and tended the fires well. Do not let the fires reproach you. Teach him.\" But without teaching him, he went away.\n\n[4.10.3] Distressed, the student resolved not to eat. The teacher's wife said to him, \"Sacred student, eat. Why do you not eat?\" He answered, \"Within this person are many desires, running in many directions. I am full of distress. I will not eat.\"\n\n[4.10.4] Then the fires spoke together: \"This sacred student has practiced austerity and tended us well. Come, let us teach him.\" They said to him:\n\n[4.10.5] \"Life-breath is Brahman; kam, joy, is Brahman; kham, space, is Brahman.\" He answered, \"I understand that life-breath is Brahman, but I do not understand kam and kham.\" They said, \"What is kam is kham; what is kham is kam.\" Thus they told him of life-breath and space.\n\n### Section 4.11\n\n[4.11.1] Then the household fire instructed him: \"Earth, fire, food, and the sun. The person seen in the sun—I am that one; that very one am I.\n\n[4.11.2] \"Whoever knows thus and meditates on this wards off evil deeds, gains a world, reaches the full span of life, and lives long. That person's descendants do not die out. We sustain that person in this world and the world beyond—whoever knows thus and meditates on this.\"\n\n### Section 4.12\n\n[4.12.1] Then the fire for cooking the sacrificial food instructed him: \"Water, the directions, the stars, and the moon. The person seen in the moon—I am that one; that very one am I.\n\n[4.12.2] \"Whoever knows thus and meditates on this wards off evil deeds, gains a world, reaches the full span of life, and lives long. That person's descendants do not die out. We sustain that person in this world and the world beyond—whoever knows thus and meditates on this.\"\n\n### Section 4.13\n\n[4.13.1] Then the offering fire instructed him: \"Life-breath, space, heaven, and lightning. The person seen in lightning—I am that one; that very one am I.\n\n[4.13.2] \"Whoever knows thus and meditates on this wards off evil deeds, gains a world, reaches the full span of life, and lives long. That person's descendants do not die out. We sustain that person in this world and the world beyond—whoever knows thus and meditates on this.\"\n\n### Section 4.14\n\n[4.14.1] They said, \"Upakosala, dear one, this is our teaching to you, and the teaching of the Self. But your teacher will tell you the way.\" His teacher returned and addressed him: \"Upakosala!\"\n\n[4.14.2] \"Revered sir,\" he answered. \"Dear one, your face shines like that of a knower of Brahman. Who has instructed you?\" \"Who could have instructed me, sir?\" he answered, as if keeping it hidden. Speaking of the fires, the teacher said, \"These surely look different now.\" \"Dear one, what did they tell you?\"\n\n[4.14.3] \"This,\" he acknowledged. \"Dear one, they have told you of worlds. But I will tell you that through which, as water does not cling to a lotus leaf, evil deeds do not cling to one who knows thus.\" \"Tell me, revered sir.\" He said to him:\n\n### Section 4.15\n\n[4.15.1] \"The person seen in the eye is the Self,\" he said. \"This is the immortal, the fearless; this is Brahman. Even if one pours clarified butter or water into the eye, it runs away along the eyelids.\n\n[4.15.2] \"They call this one Samyadvama, for all lovely things come together in this one. All lovely things come together for one who knows thus.\n\n[4.15.3] \"This one is Vamani, for this one leads all lovely things. One who knows thus leads all lovely things.\n\n[4.15.4] \"This one is Bhamani, for this one shines in all worlds. One who knows thus shines in all worlds.\n\n[4.15.5] \"Whether or not people perform funeral rites for such people, they reach flame; from flame, day; from day, the waxing fortnight; from the waxing fortnight, the six months when the sun travels north; from those months, the year; from the year, the sun; from the sun, the moon; from the moon, lightning. There is a person who is not human.\n\n[4.15.6] \"That person leads them to Brahman. This is the path of the gods, the path of Brahman. Those who enter it do not return to this human round; they do not return.\"\n\n### Section 4.16\n\n[4.16.1] This blowing wind is the sacrifice. Moving, it purifies all this. Because, moving, it purifies all this, it is the sacrifice. Mind and speech are its two tracks.\n\n[4.16.2] The supervising brahmin priest perfects one track with mind; the Hotri, Adhvaryu, and Udgatri perfect the other with speech. If, after the morning recitation has begun, the supervising priest speaks before its closing verse:\n\n[4.16.3] Only one track is perfected; the other is impaired. As someone walking on one foot or a chariot moving on one wheel comes to harm, so that person's sacrifice comes to harm. When the sacrifice comes to harm, the sacrificer comes to harm after it. Having sacrificed, that person becomes worse off.\n\n[4.16.4] But if, after the morning recitation has begun, the supervising priest does not speak before its closing verse, both tracks are perfected; neither is impaired.\n\n[4.16.5] As someone walking on both feet or a chariot moving on both wheels stands firm, so that person's sacrifice stands firm. When the sacrifice stands firm, the sacrificer stands firm after it. Having sacrificed, that person becomes better off.\n\n### Section 4.17\n\n[4.17.1] Prajapati heated the worlds. From them, as they were heated, he drew their essences: fire from earth, wind from the middle air, and the sun from heaven.\n\n[4.17.2] He heated these three deities. From them, as they were heated, he drew their essences: Rig verses from fire, Yajus formulas from wind, and Saman chants from the sun.\n\n[4.17.3] He heated this threefold knowledge. From it, as it was heated, he drew its essences: Bhuh from the Rig verses, Bhuvah from the Yajus formulas, and Svah from the Saman chants.\n\n[4.17.4] If the sacrifice is damaged in a Rig verse, one should make an offering in the household fire, saying, \"Bhuh, svaha!\" With the essence of the Rig verses, with the power of the Rig verses, one repairs the damage to the sacrifice's Rig verses.\n\n[4.17.5] If it is damaged in a Yajus formula, one should make an offering in the southern fire, saying, \"Bhuvah, svaha!\" With the essence of the Yajus formulas, with the power of the Yajus formulas, one repairs the damage to the sacrifice's Yajus formulas.\n\n[4.17.6] If it is damaged in a Saman chant, one should make an offering in the offering fire, saying, \"Svah, svaha!\" With the essence of the Saman chants, with the power of the Saman chants, one repairs the damage to the sacrifice's Saman chants.\n\n[4.17.7] As one joins gold with salt, silver with gold, tin with silver, lead with tin, iron with lead, wood with iron, and wood with leather,\n\n[4.17.8] So, through the power of these worlds, these deities, and this threefold knowledge, one repairs the damage to the sacrifice. A sacrifice with a supervising priest who knows thus is indeed a sacrifice made whole by healing.\n\n[4.17.9] A sacrifice with a supervising priest who knows thus slopes toward the north. About a supervising priest who knows thus there is this song:\nWherever it turns,\nthere the man follows.\n\n[4.17.10] The supervising priest alone among the ritual priests\nprotects the Kurus as a mare does.\nA supervising priest who knows thus protects the sacrifice, the sacrificer, and all the ritual priests. Therefore one should appoint as supervising priest only someone who knows thus, not someone who does not know thus, not someone who does not know thus.\n\n### Section 5.1\n\n[5.1.1] Whoever knows the eldest and the greatest becomes the eldest and the greatest. The life-breath is indeed the eldest and the greatest.\n\n[5.1.2] Whoever knows the best endowed becomes the best endowed among his own people. Speech is indeed the best endowed.\n\n[5.1.3] Whoever knows the firm foundation stands firm in this world and in the world beyond. The eye is indeed the firm foundation.\n\n[5.1.4] Whoever knows fulfillment finds his desires fulfilled, both divine and human. The ear is indeed fulfillment.\n\n[5.1.5] Whoever knows the dwelling place becomes a dwelling place for his own people. The mind is indeed the dwelling place.\n\n[5.1.6] Now the vital powers disputed their own superiority: \"I am greater! I am greater!\"\n\n[5.1.7] The vital powers went to Prajapati, their father, and said, \"Lord, which of us is greatest?\" He told them, \"The one whose departure leaves the body looking most wretched is the greatest among you.\"\n\n[5.1.8] Speech departed. After staying away a year, it returned and said, \"How were you able to live without me?\" \"As the mute live, without speaking, but breathing with the life-breath, seeing with the eye, hearing with the ear, and thinking with the mind—so we lived.\" Speech entered again.\n\n[5.1.9] The eye departed. After staying away a year, it returned and said, \"How were you able to live without me?\" \"As the blind live, without seeing, but breathing with the life-breath, speaking with speech, hearing with the ear, and thinking with the mind—so we lived.\" The eye entered again.\n\n[5.1.10] The ear departed. After staying away a year, it returned and said, \"How were you able to live without me?\" \"As the deaf live, without hearing, but breathing with the life-breath, speaking with speech, seeing with the eye, and thinking with the mind—so we lived.\" The ear entered again.\n\n[5.1.11] The mind departed. After staying away a year, it returned and said, \"How were you able to live without me?\" \"As little children live, without developed minds, but breathing with the life-breath, speaking with speech, seeing with the eye, and hearing with the ear—so we lived.\" The mind entered again.\n\n[5.1.12] Then the life-breath made ready to depart. As a fine horse might tear out its tethering stakes, so it tore the other vital powers from their places. They gathered around it and said, \"Lord, stay! You are the greatest among us. Do not depart!\"\n\n[5.1.13] Then speech said to it, \"Insofar as I am the best endowed, you are the best endowed.\" Then the eye said to it, \"Insofar as I am the firm foundation, you are the firm foundation.\"\n\n[5.1.14] Then the ear said to it, \"Insofar as I am fulfillment, you are fulfillment.\" Then the mind said to it, \"Insofar as I am the dwelling place, you are the dwelling place.\"\n\n[5.1.15] People do not call them speeches, or eyes, or ears, or minds. They call them life-breaths alone, for the life-breath becomes all of these.\n\n### Section 5.2\n\n[5.2.1] It said, \"What will be my food?\" They answered, \"Whatever there is, down to the food of dogs and birds.\" All this is food for Ana; Ana is its manifest name. For one who knows this, nothing is unfit to be food.\n\n[5.2.2] It said, \"What will be my clothing?\" \"Water,\" they answered. That is why, before and after eating, people clothe it in water. One who knows this obtains clothing and does not remain naked.\n\n[5.2.3] After teaching this to Goshruti Vaiyaghrapadya, Satyakama Jabala said, \"Even if one were to tell this to a dry stump, branches would spring from it and leaves would grow.\"\n\n[5.2.4] Now, if someone wishes to attain greatness, he should undertake consecration at the new moon. On the night of the full moon, he should stir a mash of every kind of herb into curds and honey. With the words \"Svaha to the eldest and the greatest,\" he should offer clarified butter into the fire and let the residue fall into the mash.\n\n[5.2.5] With the words \"Svaha to the best endowed,\" he should offer clarified butter into the fire and let the residue fall into the mash. With the words \"Svaha to the firm foundation,\" he should offer clarified butter into the fire and let the residue fall into the mash. With the words \"Svaha to fulfillment,\" he should offer clarified butter into the fire and let the residue fall into the mash. With the words \"Svaha to the dwelling place,\" he should offer clarified butter into the fire and let the residue fall into the mash.\n\n[5.2.6] Then, withdrawing a little, he should place some mash in his cupped hands and recite softly: \"Ama is your name, for all this is together with you. You are the eldest, the greatest, the king, the overlord. May you bring me to seniority, to preeminence, to kingship, to overlordship. May I become all this.\"\n\n[5.2.7] Then he sips it, one line at a time, with this Rig verse:\nSaying \"We choose that of Savitar,\" he sips.\nSaying \"We choose the god's nourishment,\" he sips.\nSaying \"The finest, sustaining all,\" he sips.\nSaying \"We swiftly turn our thoughts to Bhaga,\" he drinks it all.\n\n[5.2.8] After washing the bowl or cup, he lies down behind the fire, on a skin or on the bare ground, keeping silent and undisturbed. If he sees a woman in a dream, he should know that the rite has succeeded.\n\n[5.2.9] On this there is a verse:\n\"When, in rites performed for a desire,\none sees a woman in dreams,\none should recognize success there,\nin that vision of a dream,\nin that vision of a dream.\"\n\n### Section 5.3\n\n[5.3.1] Shvetaketu, Aruni's son, came to the assembly of the Panchalas. Pravahana Jaivali said to him, \"Young man, has your father instructed you?\" \"He has, sir.\"\n\n[5.3.2] \"Do you know where living beings go when they leave this world?\" \"No, sir.\" \"Do you know how they return again?\" \"No, sir.\" \"Do you know where the two paths part—the way of the gods and the way of the ancestors?\" \"No, sir.\"\n\n[5.3.3] \"Do you know why that world never becomes full?\" \"No, sir.\" \"Do you know how, at the fifth offering, water comes to be called a person?\" \"No indeed, sir.\"\n\n[5.3.4] \"Then why did you say you had been instructed? How could someone who does not know these things call himself instructed?\" Distressed, he went back to his father and said, \"Without having instructed me, sir, you told me, 'I have instructed you.'\"\n\n[5.3.5] \"That fellow of the warrior class asked me five questions, and I could not answer a single one.\" His father said, \"As you have now told me these questions, I do not know a single one myself. If I had known them, how could I have failed to tell you?\"\n\n[5.3.6] Gautama went to the king, who gave him the welcome due a guest. In the morning he appeared before the king in the assembly. The king said to him, \"Revered Gautama, choose a boon of human wealth.\" He replied, \"Keep human wealth for yourself, king. Tell me instead the very words you spoke in the boy's presence.\" The king was troubled.\n\n[5.3.7] He directed him, \"Stay here a long time.\" Then he said, \"Gautama, as you have told me, this knowledge has never before you reached the brahmins. That is why, in all the worlds, the power to command has belonged to the ruling class alone.\" And he taught him.\n\n### Section 5.4\n\n[5.4.1] \"That world beyond, Gautama, is a fire. The sun is its fuel, the rays its smoke, the day its flame, the moon its embers, and the stars its sparks.\n\n[5.4.2] \"Into this fire the gods offer faith. From that offering King Soma is born.\"\n\n### Section 5.5\n\n[5.5.1] \"Parjanya, Gautama, is a fire. The wind is his fuel, the cloud his smoke, lightning his flame, the thunderbolt his embers, and the peals of thunder his sparks.\n\n[5.5.2] \"Into this fire the gods offer King Soma. From that offering rain is born.\"\n\n### Section 5.6\n\n[5.6.1] \"The earth, Gautama, is a fire. The year is her fuel, space her smoke, night her flame, the cardinal directions her embers, and the intermediate directions her sparks.\n\n[5.6.2] \"Into this fire the gods offer rain. From that offering food is born.\"\n\n### Section 5.7\n\n[5.7.1] \"A man, Gautama, is a fire. Speech is his fuel, the life-breath his smoke, the tongue his flame, the eye his embers, and the ear his sparks.\n\n[5.7.2] \"Into this fire the gods offer food. From that offering semen is born.\"\n\n### Section 5.8\n\n[5.8.1] \"A woman, Gautama, is a fire. Her sexual organ is the fuel, the words that invite her are the smoke, her vagina is the flame, penetration is the embers, and the pleasures are the sparks.\n\n[5.8.2] \"Into this fire the gods offer semen. From that offering an embryo is born.\"\n\n### Section 5.9\n\n[5.9.1] \"Thus, at the fifth offering, water comes to be called a person. The embryo, enclosed in its membrane, lies within for ten months or nine, or whatever the time may be, and then is born.\n\n[5.9.2] \"Once born, the person lives out the span of life. When he has died, when his appointed end has come, they carry him from here to the fire itself—from which he came, from which he was born.\"\n\n### Section 5.10\n\n[5.10.1] \"Those who know this, and those in the forest who devote themselves to faith and austerity, pass into the flame; from the flame into the day; from the day into the waxing fortnight; from the waxing fortnight into the six months when the sun travels north.\n\n[5.10.2] \"From those months they pass into the year; from the year into the sun; from the sun into the moon; from the moon into lightning. There a person who is not human leads them to Brahman. This is the path of the gods.\n\n[5.10.3] \"But those in the village who devote themselves to sacrifice, public works, and giving pass into smoke; from smoke into night; from night into the waning fortnight; from the waning fortnight into the six months when the sun travels south. They do not reach the year.\n\n[5.10.4] \"From those months they pass into the world of the ancestors; from the world of the ancestors into space; from space into the moon. This is King Soma. It is the gods' food, and the gods consume it.\n\n[5.10.5] \"After dwelling there until their course is complete, they return by that same road, as they came: into space, and from space into wind. Having become wind, one becomes smoke; having become smoke, one becomes mist.\n\n[5.10.6] \"Having become mist, one becomes a cloud; having become a cloud, one falls as rain. Here they are born as rice and barley, herbs and trees, sesame and beans. From this state escape is indeed very hard. Whatever being eats the food and emits semen, that is what one becomes.\n\n[5.10.7] \"Those whose conduct here has been pleasing may expect to enter a pleasing womb—the womb of a brahmin, a kshatriya, or a vaishya. But those whose conduct here has been foul may expect to enter a foul womb—the womb of a dog, a pig, or a chandala.\n\n[5.10.8] \"Those who follow neither of these two paths become these little creatures that return again and again. 'Be born! Die!'—this is their third condition. That is why the world beyond never becomes full. Therefore one should recoil from this. On this there is a verse:\n\n[5.10.9] \"The thief of gold, the drinker of liquor,\nthe one who occupies his teacher's bed, the killer of a brahmin—\nthese four fall,\nand a fifth: whoever keeps their company.\n\n[5.10.10] \"But one who knows these five fires in this way is not stained by evil, even when keeping their company. He becomes clean, purified, and possessed of a blessed world—one who knows this, one who knows this.\"\n\n### Section 5.11\n\n[5.11.1] Prachinashala Aupamanyava, Satyayajna Paulushi, Indradyumna Bhallaveya, Jana Sharkarakshya, and Budila Ashvatarashvi—these men, prosperous householders and deeply learned in sacred lore, gathered to consider: \"What is the Self? What is Brahman?\"\n\n[5.11.2] They agreed, \"Friends, Uddalaka Aruni is now studying this Self, Vaishvanara. Come, let us go to him.\" So they went to him.\n\n[5.11.3] He reflected, \"These prosperous householders, so deeply learned in sacred lore, will question me. I may not be able to answer them fully. I should direct them to someone else.\"\n\n[5.11.4] He said to them, \"Friends, Ashvapati Kaikeya is now studying this Self, Vaishvanara. Come, let us go to him.\" So they went to him.\n\n[5.11.5] When they arrived, he had the honors due a guest prepared for each of them separately. Rising in the morning, he said, \"In my realm there is no thief, no miser, no drunkard, no one without established sacred fires, no one unlearned, no adulterer—how, then, an adulteress? Revered sirs, I am about to offer a sacrifice. As much wealth as I give to each officiating priest, I will give to each of you. Revered sirs, please stay.\"\n\n[5.11.6] They said, \"A person should state the very purpose for which he has come. You are now studying this Self, Vaishvanara. Tell us of that alone.\"\n\n[5.11.7] He told them, \"In the morning I will answer you.\" Early in the day they approached him with fuel in their hands. Without formally initiating them, he spoke to them as follows.\n\n### Section 5.12\n\n[5.12.1] \"Aupamanyava, what do you revere as the Self?\" \"Heaven alone, revered king,\" he replied. \"The Self you revere is indeed Vaishvanara, the Self called Brilliant. That is why Soma is seen in your family pressed, pressed abundantly, and pressed to the full.\n\n[5.12.2] \"You eat food and see what you love. Whoever reveres Vaishvanara, the Self, in this way eats food and sees what he loves, and the radiance of sacred learning lives in his family. But this is the head of the Self,\" he said. \"Your head would have fallen off if you had not come to me.\"\n\n### Section 5.13\n\n[5.13.1] Then he said to Satyayajna Paulushi, \"Prachinayogya, what do you revere as the Self?\" \"The sun alone, revered king,\" he replied. \"The Self you revere is indeed Vaishvanara, the Self called Of Every Form. That is why wealth of many forms is seen in your family.\n\n[5.13.2] \"You have a mule-drawn chariot in service, a slave woman, and a gold necklace. You eat food and see what you love. Whoever reveres Vaishvanara, the Self, in this way eats food and sees what he loves, and the radiance of sacred learning lives in his family. But this is the eye of the Self,\" he said. \"You would have become blind if you had not come to me.\"\n\n### Section 5.14\n\n[5.14.1] Then he said to Indradyumna Bhallaveya, \"Vaiyaghrapadya, what do you revere as the Self?\" \"The wind alone, revered king,\" he replied. \"The Self you revere is indeed Vaishvanara, the Self called Of Separate Paths. That is why separate streams of tribute come to you, and separate lines of chariots follow you.\n\n[5.14.2] \"You eat food and see what you love. Whoever reveres Vaishvanara, the Self, in this way eats food and sees what he loves, and the radiance of sacred learning lives in his family. But this is the life-breath of the Self,\" he said. \"Your life-breath would have departed if you had not come to me.\"\n\n### Section 5.15\n\n[5.15.1] Then he said to Jana, \"Sharkarakshya, what do you revere as the Self?\" \"Space alone, revered king,\" he replied. \"The Self you revere is indeed Vaishvanara, the Self called Abundant. That is why you abound in children and wealth.\n\n[5.15.2] \"You eat food and see what you love. Whoever reveres Vaishvanara, the Self, in this way eats food and sees what he loves, and the radiance of sacred learning lives in his family. But this is the torso of the Self,\" he said. \"Your torso would have fallen apart if you had not come to me.\"\n\n### Section 5.16\n\n[5.16.1] Then he said to Budila Ashvatarashvi, \"Vaiyaghrapadya, what do you revere as the Self?\" \"Water alone, revered king,\" he replied. \"The Self you revere is indeed Vaishvanara, the Self called Wealth. That is why you are wealthy and well nourished.\n\n[5.16.2] \"You eat food and see what you love. Whoever reveres Vaishvanara, the Self, in this way eats food and sees what he loves, and the radiance of sacred learning lives in his family. But this is the bladder of the Self,\" he said. \"Your bladder would have burst if you had not come to me.\"\n\n### Section 5.17\n\n[5.17.1] Then he said to Uddalaka Aruni, \"Gautama, what do you revere as the Self?\" \"The earth alone, revered king,\" he replied. \"The Self you revere is indeed Vaishvanara, the Self called Firm Foundation. That is why you stand firmly established in children and cattle.\n\n[5.17.2] \"You eat food and see what you love. Whoever reveres Vaishvanara, the Self, in this way eats food and sees what he loves, and the radiance of sacred learning lives in his family. But these are the feet of the Self,\" he said. \"Your feet would have withered if you had not come to me.\"\n\n### Section 5.18\n\n[5.18.1] He said to them, \"Each of you eats food knowing this Self, Vaishvanara, as though it were something separate. But one who reveres this Self, Vaishvanara, as a span in extent and identified with oneself, eats food in all worlds, in all beings, in all selves.\n\n[5.18.2] \"Of this Self, Vaishvanara, the head is Brilliant; the eye is Of Every Form; the life-breath is Of Separate Paths; the torso is Abundant; the bladder is Wealth; and the feet are the earth. The chest is the altar, the hairs the sacrificial grass, the heart the Garhapatya fire, the mind the Anvaharyapachana fire, and the mouth the Ahavaniya fire.\"\n\n### Section 5.19\n\n[5.19.1] \"The first food that comes to hand is to be offered. The first offering one makes should be made with the words 'Svaha to the life-breath.' The life-breath is satisfied.\n\n[5.19.2] \"When the life-breath is satisfied, the eye is satisfied. When the eye is satisfied, the sun is satisfied. When the sun is satisfied, heaven is satisfied. When heaven is satisfied, whatever heaven and the sun preside over is satisfied. In the wake of their satisfaction, the offerer is satisfied—with offspring, cattle, food to eat, splendor, and the radiance of sacred learning.\"\n\n### Section 5.20\n\n[5.20.1] \"The second offering one makes should be made with the words 'Svaha to the pervading breath.' The pervading breath is satisfied.\n\n[5.20.2] \"When the pervading breath is satisfied, the ear is satisfied. When the ear is satisfied, the moon is satisfied. When the moon is satisfied, the directions are satisfied. When the directions are satisfied, whatever the directions and the moon preside over is satisfied. In the wake of their satisfaction, the offerer is satisfied—with offspring, cattle, food to eat, splendor, and the radiance of sacred learning.\"\n\n### Section 5.21\n\n[5.21.1] \"The third offering one makes should be made with the words 'Svaha to the downward breath.' The downward breath is satisfied.\n\n[5.21.2] \"When the downward breath is satisfied, speech is satisfied. When speech is satisfied, fire is satisfied. When fire is satisfied, the earth is satisfied. When the earth is satisfied, whatever the earth and fire preside over is satisfied. In the wake of their satisfaction, the offerer is satisfied—with offspring, cattle, food to eat, splendor, and the radiance of sacred learning.\"\n\n### Section 5.22\n\n[5.22.1] \"The fourth offering one makes should be made with the words 'Svaha to the equalizing breath.' The equalizing breath is satisfied.\n\n[5.22.2] \"When the equalizing breath is satisfied, the mind is satisfied. When the mind is satisfied, Parjanya is satisfied. When Parjanya is satisfied, lightning is satisfied. When lightning is satisfied, whatever lightning and Parjanya preside over is satisfied. In the wake of their satisfaction, the offerer is satisfied—with offspring, cattle, food to eat, splendor, and the radiance of sacred learning.\"\n\n### Section 5.23\n\n[5.23.1] \"The fifth offering one makes should be made with the words 'Svaha to the rising breath.' The rising breath is satisfied.\n\n[5.23.2] \"When the rising breath is satisfied, the skin is satisfied. When the skin is satisfied, the wind is satisfied. When the wind is satisfied, space is satisfied. When space is satisfied, whatever the wind and space preside over is satisfied. In the wake of their satisfaction, the offerer is satisfied—with offspring, cattle, food to eat, splendor, and the radiance of sacred learning.\"\n\n### Section 5.24\n\n[5.24.1] \"To make the Agnihotra offering without knowing this is like pushing aside the embers and making the offering into ashes.\n\n[5.24.2] \"But when someone makes the Agnihotra offering knowing this in this way, his offering is made in all worlds, in all beings, in all selves.\n\n[5.24.3] \"As reed down laid in a fire burns away, so all the evils of one who makes the Agnihotra offering knowing this in this way burn away.\n\n[5.24.4] \"Therefore, even if one who knows this gives his leftover food to a chandala, it is offered in his very Self, Vaishvanara. On this there is a verse:\n\n[5.24.5] \"As hungry children here\ngather around their mother,\nso all beings gather around the Agnihotra—\ngather around the Agnihotra.\"\n\n### Section 6.1\n\n[6.1.1] There was Shvetaketu, Aruni's son. His father said to him, \"Shvetaketu, go and live the life of a sacred student. My dear, no one of our family leaves his studies undone and becomes a brahmin in name alone.\"\n\n[6.1.2] So at twelve years old he went to his teacher. At twenty-four, having studied all the Vedas, he returned, proud, convinced of his learning, and stiff with conceit. His father said to him:\n\n[6.1.3] \"Shvetaketu, my dear, since you are so proud, so convinced of your learning, so stiff with conceit, did you ask for that instruction by which what has not been heard becomes heard, what has not been thought becomes thought, and what has not been understood becomes understood?\" \"Sir, what is that instruction?\"\n\n[6.1.4] \"My dear, just as through a single lump of clay everything made of clay may be understood—a modification is a name resting on speech; the clay alone is real.\n\n[6.1.5] \"My dear, just as through a single copper bead everything made of copper may be understood—a modification is a name resting on speech; the copper alone is real.\n\n[6.1.6] \"My dear, just as through a single nail clipper everything made of black iron may be understood—a modification is a name resting on speech; the black iron alone is real. Such, my dear, is that instruction.\"\n\n[6.1.7] \"Surely those revered teachers did not know this. If they had known it, how could they have failed to tell me? But you, sir, must tell me.\" \"So be it, my dear,\" he said.\n\n### Section 6.2\n\n[6.2.1] \"In the beginning, my dear, this was Being alone—one alone, without a second. Some say, 'In the beginning this was Nonbeing alone—one alone, without a second. From that Nonbeing, Being was born.'\n\n[6.2.2] \"But how could that be, my dear?\" he said. \"How could Being be born from Nonbeing? No, my dear: in the beginning this was Being alone—one alone, without a second.\n\n[6.2.3] \"It considered, 'May I become many. May I be born.' It brought forth heat. Heat considered, 'May I become many. May I be born.' It brought forth water. That is why, whenever a person grieves or sweats, water is born from heat.\n\n[6.2.4] \"The waters considered, 'May we become many. May we be born.' They brought forth food. That is why, wherever rain falls, food becomes most abundant. From water, indeed, food to eat is born.\"\n\n### Section 6.3\n\n[6.3.1] \"Of these beings there are only three kinds of seed: the egg-born, the live-born, and those that spring from the earth.\n\n[6.3.2] \"That deity considered, 'Come, let me enter these three deities as this living Self, and distinguish name and form.\n\n[6.3.3] \"'Let me make each of them threefold.' That deity entered these three deities as this very living Self and distinguished name and form.\n\n[6.3.4] \"It made each of them threefold. But learn from me, my dear, how each of these three deities becomes threefold.\"\n\n### Section 6.4\n\n[6.4.1] \"The red form of fire is the form of heat; its white form is that of water; its black form is that of food. Thus fire's being fire has vanished. A modification is a name resting on speech; the three forms alone are real.\n\n[6.4.2] \"The red form of the sun is the form of heat; its white form is that of water; its black form is that of food. Thus the sun's being the sun has vanished. A modification is a name resting on speech; the three forms alone are real.\n\n[6.4.3] \"The red form of the moon is the form of heat; its white form is that of water; its black form is that of food. Thus the moon's being the moon has vanished. A modification is a name resting on speech; the three forms alone are real.\n\n[6.4.4] \"The red form of lightning is the form of heat; its white form is that of water; its black form is that of food. Thus lightning's being lightning has vanished. A modification is a name resting on speech; the three forms alone are real.\n\n[6.4.5] \"Knowing this, the prosperous householders of old, deeply learned in sacred lore, used to say, 'No one today will speak to us of anything unheard, unthought, or not understood.' For they knew through these forms.\n\n[6.4.6] \"Whatever appeared red, they knew as the form of heat. Whatever appeared white, they knew as the form of water. Whatever appeared black, they knew as the form of food.\n\n[6.4.7] \"Whatever seemed not understood, they knew as a combination of these very deities. Now learn from me, my dear, how each of these three deities becomes threefold on entering a person.\"\n\n### Section 6.5\n\n[6.5.1] \"Food, when eaten, is divided three ways. Its coarsest part becomes excrement, its middle part flesh, and its finest part mind.\n\n[6.5.2] \"Water, when drunk, is divided three ways. Its coarsest part becomes urine, its middle part blood, and its finest part the life-breath.\n\n[6.5.3] \"Heat, when consumed, is divided three ways. Its coarsest part becomes bone, its middle part marrow, and its finest part speech.\n\n[6.5.4] \"For mind, my dear, is made of food; the life-breath is made of water; speech is made of heat.\" \"Sir, make me understand further.\" \"So be it, my dear,\" he said.\n\n### Section 6.6\n\n[6.6.1] \"When curds are churned, my dear, their finest part rises to the surface and becomes butter.\n\n[6.6.2] \"Just so, my dear, the finest part of food being eaten rises upward and becomes mind.\n\n[6.6.3] \"My dear, the finest part of water being drunk rises upward and becomes the life-breath.\n\n[6.6.4] \"My dear, the finest part of heat being consumed rises upward and becomes speech.\n\n[6.6.5] \"For mind, my dear, is made of food; the life-breath is made of water; speech is made of heat.\" \"Sir, make me understand further.\" \"So be it, my dear,\" he said.\n\n### Section 6.7\n\n[6.7.1] \"A person, my dear, has sixteen parts. Eat nothing for fifteen days, but drink as much water as you wish. Since the life-breath is made of water, it will not be cut off while you drink.\"\n\n[6.7.2] For fifteen days he did not eat. Then he approached his father and said, \"Sir, what shall I recite?\" \"The Rig verses, my dear, the Yajus formulas, the Saman chants.\" He replied, \"Sir, they do not come to me.\"\n\n[6.7.3] His father said, \"My dear, suppose that from a great blazing fire a single ember remained, no larger than a firefly. It could not burn much beyond itself. Just so, my dear, only one of your sixteen parts remains. With that you cannot now recall the Vedas. Eat, and then you will understand me.\"\n\n[6.7.4] He ate. Then he approached his father, and whatever his father asked, he answered it all.\n\n[6.7.5] His father said, \"My dear, suppose that from a great blazing fire a single ember remained, no larger than a firefly. If one fed it with grass and made it blaze, it could burn much beyond itself.\n\n[6.7.6] \"Just so, my dear, only one of your sixteen parts remained. Fed with food, it blazed up, and with it you now recall the Vedas. For mind, my dear, is made of food; the life-breath is made of water; speech is made of heat.\" Then he understood him—he understood him.\n\n### Section 6.8\n\n[6.8.1] Uddalaka Aruni said to his son Shvetaketu, \"Learn from me, my dear, about the state of sleep. When a person is said to sleep, my dear, he has become one with Being; he has entered his own. That is why they call him svapiti, 'he sleeps': he has entered his own.\n\n[6.8.2] \"As a bird bound by a cord flies in every direction and, finding no other resting place, settles back upon its tether, so, my dear, the mind flies in every direction and, finding no other resting place, settles back upon the life-breath. For the mind, my dear, is tethered to the life-breath.\n\n[6.8.3] \"Learn from me, my dear, about hunger and thirst. When a person is said to be hungry, water is carrying away what he has eaten. Just as one speaks of a leader of cattle, a leader of horses, or a leader of people, so they call water ashanaya, 'leader of food.' Recognize this, my dear, as a shoot that has sprung up. It cannot be without a root.\n\n[6.8.4] \"Where could its root be, except in food? So, my dear, with food as the shoot, seek water as the root. With water as the shoot, my dear, seek heat as the root. With heat as the shoot, my dear, seek Being as the root. All these creatures, my dear, have Being as their root, Being as their dwelling place, Being as their firm foundation.\n\n[6.8.5] \"Now, when a person is said to be thirsty, heat is carrying away what he has drunk. Just as one speaks of a leader of cattle, a leader of horses, or a leader of people, so they call heat udanya, 'leader of water.' Recognize this, my dear, as that very shoot that has sprung up. It cannot be without a root.\n\n[6.8.6] \"Where could its root be, except in water? With water as the shoot, my dear, seek heat as the root. With heat as the shoot, my dear, seek Being as the root. All these creatures, my dear, have Being as their root, Being as their dwelling place, Being as their firm foundation. How each of these three deities becomes threefold on entering a person has already been told. When this person departs, my dear, his speech merges into mind, mind into the life-breath, the life-breath into heat, and heat into the highest deity.\n\n[6.8.7] \"That subtle essence—all this has that as its Self. That is the real. That is the Self. You are that, Shvetaketu.\" \"Sir, make me understand further.\" \"So be it, my dear,\" he said.\n\n### Section 6.9\n\n[6.9.1] \"My dear, bees make honey by gathering the juices of many different trees and blending them into one juice.\n\n[6.9.2] \"There those juices cannot distinguish themselves and say, 'I am the juice of that tree; I am the juice of that tree.' Just so, my dear, all these creatures, on becoming one with Being, do not know, 'We have become one with Being.'\n\n[6.9.3] \"Whatever they are here—a tiger or a lion, a wolf or a boar, a worm or a moth, a gadfly or a mosquito—that they become again.\n\n[6.9.4] \"That subtle essence—all this has that as its Self. That is the real. That is the Self. You are that, Shvetaketu.\" \"Sir, make me understand further.\" \"So be it, my dear,\" he said.\n\n### Section 6.10\n\n[6.10.1] \"These rivers, my dear, flow eastward in the east and westward in the west. From the sea they enter the sea itself and become the sea alone. There they do not know, 'I am this river; I am this river.'\n\n[6.10.2] \"Just so, my dear, all these creatures, on coming from Being, do not know, 'We are coming from Being.' Whatever they are here—a tiger or a lion, a wolf or a boar, a worm or a moth, a gadfly or a mosquito—that they become again.\n\n[6.10.3] \"That subtle essence—all this has that as its Self. That is the real. That is the Self. You are that, Shvetaketu.\" \"Sir, make me understand further.\" \"So be it, my dear,\" he said.\n\n### Section 6.11\n\n[6.11.1] \"My dear, if someone struck at the root of this great tree, it would flow with sap, living still. If someone struck at its middle, it would flow with sap, living still. If someone struck at its top, it would flow with sap, living still. Pervaded by this living Self, it stands drinking deeply and rejoicing.\n\n[6.11.2] \"If the living Self leaves one branch, that branch withers. If it leaves a second, that branch withers. If it leaves a third, that branch withers. If it leaves the whole tree, the whole tree withers. Understand this in the same way, my dear,\" he said.\n\n[6.11.3] \"This indeed dies when the living Self has left it; the living Self does not die. That subtle essence—all this has that as its Self. That is the real. That is the Self. You are that, Shvetaketu.\" \"Sir, make me understand further.\" \"So be it, my dear,\" he said.\n\n### Section 6.12\n\n[6.12.1] \"Bring a fruit from that banyan tree.\" \"Here it is, sir.\" \"Break it open.\" \"It is broken open, sir.\" \"What do you see there?\" \"These tiny seeds, sir.\" \"Now break open one of them.\" \"It is broken open, sir.\" \"What do you see there?\" \"Nothing at all, sir.\"\n\n[6.12.2] He said to him, \"My dear, from this subtle essence that you cannot see, this great banyan tree stands grown. Have faith, my dear.\n\n[6.12.3] \"That subtle essence—all this has that as its Self. That is the real. That is the Self. You are that, Shvetaketu.\" \"Sir, make me understand further.\" \"So be it, my dear,\" he said.\n\n### Section 6.13\n\n[6.13.1] \"Put this salt in water, then come to me in the morning.\" He did so. His father said to him, \"Now bring the salt you put in the water last night.\" He felt for it but could not find it.\n\n[6.13.2] For it had dissolved. \"Now sip from one side. How is it?\" \"Salty.\" \"Sip from the middle. How is it?\" \"Salty.\" \"Sip from the other side. How is it?\" \"Salty.\" \"Pour this away, then come to me.\" He did so, saying, \"It is still there, as before.\" His father said to him, \"Here too, my dear, you do not perceive it, yet it is right here.\n\n[6.13.3] \"That subtle essence—all this has that as its Self. That is the real. That is the Self. You are that, Shvetaketu.\" \"Sir, make me understand further.\" \"So be it, my dear,\" he said.\n\n### Section 6.14\n\n[6.14.1] \"My dear, suppose someone brought a man blindfolded from Gandhara and left him in a deserted place. He would cry out toward the east, or the north, or the south, or the west, having been brought blindfolded and left blindfolded.\n\n[6.14.2] \"Then suppose someone removed his blindfold and told him, 'Gandhara lies in this direction. Go this way.' Instructed and discerning, he would ask his way from village to village and reach Gandhara itself. Just so, here a person who has a teacher comes to know. For him the delay lasts only until he is released; then he becomes one.\n\n[6.14.3] \"That subtle essence—all this has that as its Self. That is the real. That is the Self. You are that, Shvetaketu.\" \"Sir, make me understand further.\" \"So be it, my dear,\" he said.\n\n### Section 6.15\n\n[6.15.1] \"My dear, the relatives gather around a man stricken with illness, asking, 'Do you know me? Do you know me?' As long as his speech has not merged into mind, mind into the life-breath, the life-breath into heat, and heat into the highest deity, he knows them.\n\n[6.15.2] \"But when his speech merges into mind, mind into the life-breath, the life-breath into heat, and heat into the highest deity, then he no longer knows them.\n\n[6.15.3] \"That subtle essence—all this has that as its Self. That is the real. That is the Self. You are that, Shvetaketu.\" \"Sir, make me understand further.\" \"So be it, my dear,\" he said.\n\n### Section 6.16\n\n[6.16.1] \"My dear, they bring in a man seized by the hand: 'He took something! He committed theft! Heat an ax for him!' If he is the one who did it, he makes himself false. Bound to falsehood, covering himself with falsehood, he takes hold of the heated ax. He is burned, and then he is put to death.\n\n[6.16.2] \"But if he is not the one who did it, he makes himself true. Bound to truth, covering himself with truth, he takes hold of the heated ax. He is not burned, and then he is released.\n\n[6.16.3] \"Just as he would not be burned in that ordeal, all this has that as its Self. That is the real. That is the Self. You are that, Shvetaketu.\" Then he understood him—he understood him.\n\n### Section 7.1\n\n[7.1.1] Narada approached Sanatkumara and said, \"Teach me, revered sir.\" He answered, \"Come to me with what you know; then I will tell you what lies beyond it.\" Narada said:\n\n[7.1.2] \"Revered sir, I have studied the Rigveda, the Yajurveda, the Samaveda, the Atharvaveda as the fourth, history and ancient lore as the fifth Veda, the Veda of the Vedas, ancestral rites, arithmetic, divination, treasure lore, disputation, ethics, the lore of gods, sacred lore, the lore of beings, military science, astronomy, and the lore of serpents and divine beings. All this, revered sir, I have studied.\n\n[7.1.3] \"Yet I know only the sacred formulas, revered sir, not the Self. I have heard from those like you that one who knows the Self crosses beyond sorrow. I am sorrowful, revered sir. Carry me beyond sorrow.\" He answered, \"Everything you have studied is only name.\n\n[7.1.4] \"The Rigveda is name; so are the Yajurveda, the Samaveda, the Atharvaveda as the fourth, history and ancient lore as the fifth, the Veda of the Vedas, ancestral rites, arithmetic, divination, treasure lore, disputation, ethics, the lore of gods, sacred lore, the lore of beings, military science, astronomy, and the lore of serpents and divine beings. All this is only name. Meditate on name.\n\n[7.1.5] \"Whoever meditates on name as Brahman moves at will wherever name extends—whoever meditates on name as Brahman.\" \"Revered sir, is there something greater than name?\" \"There is indeed something greater than name.\" \"Tell me of it, revered sir.\"\n\n### Section 7.2\n\n[7.2.1] \"Speech is greater than name. Speech makes known the Rigveda, the Yajurveda, the Samaveda, the Atharvaveda as the fourth, history and ancient lore as the fifth, the Veda of the Vedas, ancestral rites, arithmetic, divination, treasure lore, disputation, ethics, the lore of gods, sacred lore, the lore of beings, military science, and the lore of serpents and divine beings; heaven and earth, wind and space, water and fire, gods and humans, cattle and birds, grasses and trees, wild beasts down to insects, moths, and ants; right and wrong, truth and falsehood, good and bad, what pleases the heart and what does not. Had speech not existed, neither right nor wrong would be made known, neither truth nor falsehood, neither good nor bad, neither what pleases the heart nor what does not. Speech makes all this known. Meditate on speech.\n\n[7.2.2] \"Whoever meditates on speech as Brahman moves at will wherever speech extends—whoever meditates on speech as Brahman.\" \"Revered sir, is there something greater than speech?\" \"There is indeed something greater than speech.\" \"Tell me of it, revered sir.\"\n\n### Section 7.3\n\n[7.3.1] \"Mind is greater than speech. As a fist encloses two myrobalan fruits, two jujubes, or two dice, so mind encloses speech and name. When someone thinks in the mind, 'Let me study the sacred formulas,' then that person studies; 'Let me perform rites,' then that person performs them; 'Let me desire children and cattle,' then that person desires them; 'Let me desire this world and the world beyond,' then that person desires them. Mind is the self; mind is the world; mind is Brahman. Meditate on mind.\n\n[7.3.2] \"Whoever meditates on mind as Brahman moves at will wherever mind extends—whoever meditates on mind as Brahman.\" \"Revered sir, is there something greater than mind?\" \"There is indeed something greater than mind.\" \"Tell me of it, revered sir.\"\n\n### Section 7.4\n\n[7.4.1] \"Resolve is greater than mind. When someone resolves, that person thinks, then sets speech in motion, then sets it in motion as name. In name the sacred formulas become one, and in the sacred formulas, rites.\n\n[7.4.2] \"All these have resolve as their single course, resolve as their self; they stand upon resolve. Heaven and earth have resolved; wind and space have resolved; water and fire have resolved. In accord with their resolve, rain resolves; in accord with rain's resolve, food resolves; in accord with food's resolve, the life-breaths resolve; in accord with the life-breaths' resolve, the sacred formulas resolve; in accord with the sacred formulas' resolve, rites resolve; in accord with the resolve of rites, the world resolves; in accord with the world's resolve, everything resolves. Such is resolve. Meditate on resolve.\n\n[7.4.3] \"Whoever meditates on resolve as Brahman attains the worlds that have been resolved upon: steadfast, that person attains steadfast worlds; established, established worlds; unshaken, unshaken worlds. That person moves at will wherever resolve extends—whoever meditates on resolve as Brahman.\" \"Revered sir, is there something greater than resolve?\" \"There is indeed something greater than resolve.\" \"Tell me of it, revered sir.\"\n\n### Section 7.5\n\n[7.5.1] \"Awareness is greater than resolve. When someone becomes aware, that person resolves, then thinks, then sets speech in motion, then sets it in motion as name. In name the sacred formulas become one, and in the sacred formulas, rites.\n\n[7.5.2] \"All these have awareness as their single course, awareness as their self; they stand upon awareness. Thus, even if someone knows much, if that person lacks awareness, people say, 'This one is nothing. Whatever this one knows, were this one truly learned, such unawareness would not be possible.' But if someone knows little and possesses awareness, people wish to listen to that very person. Awareness is their single course; awareness is their self; awareness is their foundation. Meditate on awareness.\n\n[7.5.3] \"Whoever meditates on awareness as Brahman attains the worlds of awareness: steadfast, that person attains steadfast worlds; established, established worlds; unshaken, unshaken worlds. That person moves at will wherever awareness extends—whoever meditates on awareness as Brahman.\" \"Revered sir, is there something greater than awareness?\" \"There is indeed something greater than awareness.\" \"Tell me of it, revered sir.\"\n\n### Section 7.6\n\n[7.6.1] \"Contemplation is greater than awareness. The earth seems to contemplate; the middle air seems to contemplate; heaven seems to contemplate; the waters seem to contemplate; the mountains seem to contemplate, and gods and humans. Those among humans who attain greatness here seem to share in contemplation. Those who are petty are quarrelsome, malicious, and abusive; those who are eminent seem to share in contemplation. Meditate on contemplation.\n\n[7.6.2] \"Whoever meditates on contemplation as Brahman moves at will wherever contemplation extends—whoever meditates on contemplation as Brahman.\" \"Revered sir, is there something greater than contemplation?\" \"There is indeed something greater than contemplation.\" \"Tell me of it, revered sir.\"\n\n### Section 7.7\n\n[7.7.1] \"Understanding is greater than contemplation. Through understanding one understands the Rigveda, the Yajurveda, the Samaveda, the Atharvaveda as the fourth, history and ancient lore as the fifth, the Veda of the Vedas, ancestral rites, arithmetic, divination, treasure lore, disputation, ethics, the lore of gods, sacred lore, the lore of beings, military science, astronomy, and the lore of serpents and divine beings; heaven and earth, wind and space, water and fire, gods and humans, cattle and birds, grasses and trees, wild beasts down to insects, moths, and ants; right and wrong, truth and falsehood, good and bad, what pleases the heart and what does not, food and savor, this world and the world beyond. Through understanding alone one understands them. Meditate on understanding.\n\n[7.7.2] \"Whoever meditates on understanding as Brahman attains worlds possessed of understanding, possessed of knowledge. That person moves at will wherever understanding extends—whoever meditates on understanding as Brahman.\" \"Revered sir, is there something greater than understanding?\" \"There is indeed something greater than understanding.\" \"Tell me of it, revered sir.\"\n\n### Section 7.8\n\n[7.8.1] \"Strength is greater than understanding. One strong person can shake a hundred who possess understanding. When someone is strong, that person can rise; rising, can serve; serving, can approach a teacher; approaching, can see, hear, reflect, comprehend, act, and understand. Through strength the earth stands; through strength, the middle air; through strength, heaven; through strength, the mountains; through strength, gods and humans; through strength, cattle and birds, grasses and trees, wild beasts down to insects, moths, and ants. Through strength the world stands. Meditate on strength.\n\n[7.8.2] \"Whoever meditates on strength as Brahman moves at will wherever strength extends—whoever meditates on strength as Brahman.\" \"Revered sir, is there something greater than strength?\" \"There is indeed something greater than strength.\" \"Tell me of it, revered sir.\"\n\n### Section 7.9\n\n[7.9.1] \"Food is greater than strength. If someone were to eat nothing for ten nights, even if that person survived, that person would become unable to see, hear, reflect, comprehend, act, or understand. But with the coming of food, that person can see, hear, reflect, comprehend, act, and understand. Meditate on food.\n\n[7.9.2] \"Whoever meditates on food as Brahman attains worlds supplied with food and drink. That person moves at will wherever food extends—whoever meditates on food as Brahman.\" \"Revered sir, is there something greater than food?\" \"There is indeed something greater than food.\" \"Tell me of it, revered sir.\"\n\n### Section 7.10\n\n[7.10.1] \"Water is greater than food. When good rain does not come, living creatures are troubled: 'There will be less food.' But when good rain comes, living creatures rejoice: 'There will be abundant food.' These are water made solid: this earth, the middle air, heaven, the mountains, gods and humans, cattle and birds, grasses and trees, wild beasts down to insects, moths, and ants. These are water made solid. Meditate on water.\n\n[7.10.2] \"Whoever meditates on water as Brahman attains every desire and is filled with satisfaction. That person moves at will wherever water extends—whoever meditates on water as Brahman.\" \"Revered sir, is there something greater than water?\" \"There is indeed something greater than water.\" \"Tell me of it, revered sir.\"\n\n### Section 7.11\n\n[7.11.1] \"Fire is greater than water. Taking hold of the wind, it heats the space around us. Then people say, 'It is scorching; it is blazing hot. Surely it will rain.' Fire first displays itself, then sends forth water. Lightning flashes upward and across, and thunder rolls about. Thus people say, 'Lightning flashes; thunder sounds. Surely it will rain.' Fire first displays itself, then sends forth water. Meditate on fire.\n\n[7.11.2] \"Whoever meditates on fire as Brahman becomes radiant and attains radiant, shining worlds from which darkness has been driven away. That person moves at will wherever fire extends—whoever meditates on fire as Brahman.\" \"Revered sir, is there something greater than fire?\" \"There is indeed something greater than fire.\" \"Tell me of it, revered sir.\"\n\n### Section 7.12\n\n[7.12.1] \"Space is greater than fire. In space are both sun and moon, lightning, stars, and fire. Through space one calls, through space one hears, through space one answers. In space one rejoices; in space one does not rejoice. In space one is born; into space one grows. Meditate on space.\n\n[7.12.2] \"Whoever meditates on space as Brahman attains spacious, luminous worlds, unconfined and wide-ranging. That person moves at will wherever space extends—whoever meditates on space as Brahman.\" \"Revered sir, is there something greater than space?\" \"There is indeed something greater than space.\" \"Tell me of it, revered sir.\"\n\n### Section 7.13\n\n[7.13.1] \"Memory is greater than space. Even if many people were gathered together, without memory they would hear no one, reflect on nothing, and understand nothing. But when they remember, they hear, reflect, and understand. Through memory one recognizes one's children; through memory, one's cattle. Meditate on memory.\n\n[7.13.2] \"Whoever meditates on memory as Brahman moves at will wherever memory extends—whoever meditates on memory as Brahman.\" \"Revered sir, is there something greater than memory?\" \"There is indeed something greater than memory.\" \"Tell me of it, revered sir.\"\n\n### Section 7.14\n\n[7.14.1] \"Hope is greater than memory. With memory kindled by hope, one studies sacred formulas, performs rites, desires children and cattle, desires this world and the world beyond. Meditate on hope.\n\n[7.14.2] \"For whoever meditates on hope as Brahman, every desire is fulfilled through hope, and blessings do not fall fruitless. That person moves at will wherever hope extends—whoever meditates on hope as Brahman.\" \"Revered sir, is there something greater than hope?\" \"There is indeed something greater than hope.\" \"Tell me of it, revered sir.\"\n\n### Section 7.15\n\n[7.15.1] \"Life-breath is greater than hope. As spokes are fixed in the hub, so everything is fixed in this life-breath. Life-breath moves by life-breath; life-breath gives life-breath and gives to life-breath. Life-breath is father; life-breath is mother; life-breath is brother; life-breath is sister; life-breath is teacher; life-breath is brahmin.\n\n[7.15.2] \"If someone speaks harshly to a father, mother, brother, sister, teacher, or brahmin, people say, 'Shame on you! You are a killer of your father, a killer of your mother, a killer of your brother, a killer of your sister, a killer of your teacher, a killer of a brahmin!'\n\n[7.15.3] \"But even if someone were to thrust a spit through their bodies and burn them together after the life-breath had departed, people would not say, 'You are a killer of your father,' nor 'a killer of your mother,' nor 'a killer of your brother,' nor 'a killer of your sister,' nor 'a killer of your teacher,' nor 'a killer of a brahmin.'\n\n[7.15.4] \"For life-breath becomes all these. One who sees thus, reflects thus, and understands thus becomes one whose speech surpasses others. If people say, 'Your speech surpasses others,' that person should say, 'My speech surpasses others,' and should not deny it.\"\n\n### Section 7.16\n\n[7.16.1] \"But the one whose speech truly surpasses others is the one whose speech surpasses through truth.\" \"Revered sir, may my speech surpass through truth.\" \"Then you must seek to understand truth.\" \"Revered sir, I seek to understand truth.\"\n\n### Section 7.17\n\n[7.17.1] \"When one understands, then one speaks truth. Without understanding, one does not speak truth; only through understanding does one speak truth. You must seek to understand understanding.\" \"Revered sir, I seek to understand understanding.\"\n\n### Section 7.18\n\n[7.18.1] \"When one reflects, then one understands. Without reflection, one does not understand; only through reflection does one understand. You must seek to understand reflection.\" \"Revered sir, I seek to understand reflection.\"\n\n### Section 7.19\n\n[7.19.1] \"When one has faith, then one reflects. Without faith, one does not reflect; only through faith does one reflect. You must seek to understand faith.\" \"Revered sir, I seek to understand faith.\"\n\n### Section 7.20\n\n[7.20.1] \"When one stands firm, then one has faith. Without standing firm, one does not have faith; only by standing firm does one have faith. You must seek to understand steadfastness.\" \"Revered sir, I seek to understand steadfastness.\"\n\n### Section 7.21\n\n[7.21.1] \"When one acts, then one stands firm. Without acting, one does not stand firm; only by acting does one stand firm. You must seek to understand action.\" \"Revered sir, I seek to understand action.\"\n\n### Section 7.22\n\n[7.22.1] \"When one finds happiness, then one acts. Without finding happiness, one does not act; only on finding happiness does one act. You must seek to understand happiness.\" \"Revered sir, I seek to understand happiness.\"\n\n### Section 7.23\n\n[7.23.1] \"The boundless is happiness. There is no happiness in the limited; the boundless alone is happiness. You must seek to understand the boundless.\" \"Revered sir, I seek to understand the boundless.\"\n\n### Section 7.24\n\n[7.24.1] \"Where one sees no other, hears no other, understands no other—that is the boundless. Where one sees another, hears another, understands another—that is the limited. The boundless is immortal; the limited is mortal.\" \"Revered sir, on what does it rest?\" \"On its own greatness—or perhaps not on greatness.\n\n[7.24.2] \"Here people call cattle and horses greatness, elephants and gold, servants and wives, fields and dwellings. I do not speak of it in this way—so I say,\" he said, \"for then one thing rests upon another.\"\n\n### Section 7.25\n\n[7.25.1] \"It alone is below; it is above; it is behind; it is in front; it is to the south; it is to the north. It alone is all this. Now comes the teaching in terms of 'I': I alone am below; I am above; I am behind; I am in front; I am to the south; I am to the north. I alone am all this.\n\n[7.25.2] \"Now comes the teaching in terms of the Self: the Self alone is below; the Self is above; the Self is behind; the Self is in front; the Self is to the south; the Self is to the north. The Self alone is all this. One who sees thus, reflects thus, and understands thus delights in the Self, plays in the Self, unites with the Self, and finds bliss in the Self. That person becomes sovereign and moves at will in every world. But those who know otherwise are ruled by others; their worlds perish, and they do not move at will in every world.\"\n\n### Section 7.26\n\n[7.26.1] For one who sees thus, reflects thus, and understands thus, life-breath comes from the Self, hope from the Self, memory from the Self, space from the Self, fire from the Self, water from the Self, appearance and disappearance from the Self, food from the Self, strength from the Self, understanding from the Self, contemplation from the Self, awareness from the Self, resolve from the Self, mind from the Self, speech from the Self, name from the Self, sacred formulas from the Self, rites from the Self. All this comes from the Self alone.\n\n[7.26.2] On this there is a verse:\nThe seer sees no death,\nno sickness and no sorrow.\nThe seer sees everything\nand gains everything in every way.\nThat one becomes onefold, threefold, fivefold, sevenfold, ninefold, and again is remembered as elevenfold; a hundred and ten and one, and twenty thousand. When nourishment is pure, the inner being becomes pure; when the inner being is pure, remembrance becomes steadfast. On attaining remembrance, all the knots are loosened. To him, whose impurities had been crushed away, the revered Sanatkumara showed the far shore of darkness. They call him Skanda; they call him Skanda.\n\n### Section 8.1\n\n[8.1.1] Now, within this city of Brahman is a small lotus dwelling, and within it a small space. What lies within that space must be sought; that is what one must desire to understand.\n\n[8.1.2] If they should say to him, \"In this city of Brahman is a small lotus dwelling, and within it a small space. What is there within it that must be sought, that one must desire to understand?\" he should answer:\n\n[8.1.3] \"As vast as this space is the space within the heart. Within it both heaven and earth are gathered, both fire and wind, both sun and moon, lightning and stars. Whatever belongs to a person here, and whatever does not—all of it is gathered within.\n\n[8.1.4] \"If they should say to him, 'If everything is gathered within this city of Brahman, all beings and all desires, what remains of it when this city grows old or perishes?'\n\n[8.1.5] \"He should answer, 'It does not grow old when this grows old; it is not slain when this is slain. This is the true city of Brahman, and within it desires are gathered. This is the Self, free from evil, free from age, free from death, free from sorrow, free from hunger, free from thirst, whose desires are true and whose resolves are true. Just as people here settle according to command in whatever region they desire, whatever country, whatever tract of land, and live upon that alone,\n\n[8.1.6] \"'So, as a world won through deeds here passes away, a world won through merit beyond passes away. Those who depart from here without discovering the Self and these true desires do not move at will in all the worlds. But those who depart from here having discovered the Self and these true desires move at will in all the worlds.'\"\n\n### Section 8.2\n\n[8.2.1] If that person desires the world of fathers, by resolve alone the fathers arise. Possessed of that world of fathers, that person rejoices in greatness.\n\n[8.2.2] If that person desires the world of mothers, by resolve alone the mothers arise. Possessed of that world of mothers, that person rejoices in greatness.\n\n[8.2.3] If that person desires the world of brothers, by resolve alone the brothers arise. Possessed of that world of brothers, that person rejoices in greatness.\n\n[8.2.4] If that person desires the world of sisters, by resolve alone the sisters arise. Possessed of that world of sisters, that person rejoices in greatness.\n\n[8.2.5] If that person desires the world of friends, by resolve alone the friends arise. Possessed of that world of friends, that person rejoices in greatness.\n\n[8.2.6] If that person desires the world of fragrances and garlands, by resolve alone fragrances and garlands arise. Possessed of that world of fragrances and garlands, that person rejoices in greatness.\n\n[8.2.7] If that person desires the world of food and drink, by resolve alone food and drink arise. Possessed of that world of food and drink, that person rejoices in greatness.\n\n[8.2.8] If that person desires the world of song and instrumental music, by resolve alone song and instrumental music arise. Possessed of that world of song and instrumental music, that person rejoices in greatness.\n\n[8.2.9] If that person desires the world of women, by resolve alone women arise. Possessed of that world of women, that person rejoices in greatness.\n\n[8.2.10] Whatever region that person desires, whatever desire that person cherishes, it arises by resolve alone. Possessed of it, that person rejoices in greatness.\n\n### Section 8.3\n\n[8.3.1] These true desires are covered by untruth. Though the desires are true, untruth is their covering: whoever departs from here can no longer be found here for one to see.\n\n[8.3.2] But those belonging to a person who are alive here, those who have died, and whatever else that person desires but does not obtain—all this is found on going there. For there are these true desires, covered by untruth. Just as people who do not know the ground might pass again and again over a buried treasure of gold without finding it, so all these creatures, going there day after day, fail to find this world of Brahman, for untruth bars their way.\n\n[8.3.3] This Self is in the heart. Its explanation is this: \"In the heart is this\"—hridi ayam; therefore it is hridaya, the heart. One who knows thus goes to the heavenly world day after day.\n\n[8.3.4] Now this serene one, rising from this body and reaching the highest light, appears in its own form. \"This is the Self,\" he said. \"This is the immortal, the fearless; this is Brahman.\" The name of this Brahman is \"truth,\" satyam.\n\n[8.3.5] These are its three syllables: sat, ti, yam. Sat is the immortal; ti is the mortal; yam binds the two together. Because it binds the two together, it is yam. One who knows thus goes to the heavenly world day after day.\n\n### Section 8.4\n\n[8.4.1] This Self is an embankment, a support keeping these worlds from merging. Day and night do not cross this embankment, nor age, nor death, nor sorrow, nor good deeds, nor evil deeds. All evils turn back from it, for this world of Brahman is free from evil.\n\n[8.4.2] Therefore, on crossing this embankment, the blind cease to be blind, the wounded cease to be wounded, the afflicted cease to be afflicted. Therefore, on crossing this embankment, even night becomes day, for this world of Brahman shines once and forever.\n\n[8.4.3] Only those who discover this world of Brahman through celibate studentship possess this world of Brahman. They move at will in all the worlds.\n\n### Section 8.5\n\n[8.5.1] What people call \"sacrifice\" is celibate studentship, for through that studentship alone the knower finds it. What people call \"sacrificial offering\" is celibate studentship, for through that studentship alone, having sought, one discovers the Self.\n\n[8.5.2] What people call \"the sacrificial session\" is celibate studentship, for through that studentship alone one finds the protection of the true Self. What people call \"silence\" is celibate studentship, for through that studentship alone one discovers the Self and reflects.\n\n[8.5.3] What people call \"the course of fasting\" is celibate studentship, for the Self discovered through that studentship does not perish. What people call \"the course of forest dwelling\" is celibate studentship. For Ara and Nya are two seas in the world of Brahman, in the third heaven from here. There is the lake Airammadiya; there is the ashvattha tree that yields Soma; there is Brahman's unconquered city Aparajita and the golden dwelling fashioned by the Lord.\n\n[8.5.4] Only those who discover these two seas, Ara and Nya, in the world of Brahman through celibate studentship possess this world of Brahman. They move at will in all the worlds.\n\n### Section 8.6\n\n[8.6.1] The channels of the heart contain a subtle substance that is tawny, white, blue, yellow, and red. This sun is tawny; it is white; it is blue; it is yellow; it is red.\n\n[8.6.2] As a great road, stretching far, reaches both villages, this one and that, so these rays of the sun reach both worlds, this one and that. They stretch from that sun and enter these channels; they stretch from these channels and enter that sun.\n\n[8.6.3] When a person is asleep, wholly gathered in and serene, knowing no dream, that person has entered these channels. No evil touches that person then, for then that person is united with radiance.\n\n[8.6.4] When someone has been brought to weakness, those seated around ask, \"Do you know me? Do you know me?\" As long as that person has not departed from this body, that person knows them.\n\n[8.6.5] But when that person departs from this body, that person climbs upward along these very rays. With \"Om\" that person rises upward. In the time it takes the mind to leap, that person reaches the sun. This is indeed the gateway to the world: an entrance for those who know, a barrier for those who do not know.\n\n[8.6.6] On this there is a verse:\nA hundred and one are the channels of the heart;\none of them passes out through the crown of the head.\nAscending by that one, a person reaches immortality;\nthe others lead away in every direction at departure,\nin every direction at departure.\n\n### Section 8.7\n\n[8.7.1] \"The Self that is free from evil, free from age, free from death, free from sorrow, free from hunger, free from thirst, whose desires are true and whose resolves are true—that Self must be sought, that Self must be understood. One who discovers and understands that Self attains all worlds and all desires.\" So Prajapati said.\n\n[8.7.2] Both gods and demons heard of this. They said, \"Come, let us seek the Self, by seeking which one attains all worlds and all desires.\" Indra set out from among the gods, and Virochana from among the demons. Without having agreed with one another, they came to Prajapati, fuel in hand.\n\n[8.7.3] They lived as sacred students for thirty-two years. Then Prajapati said to them, \"What did you desire when you came to live here?\" They answered, \"People report these words of yours: 'The Self that is free from evil, free from age, free from death, free from sorrow, free from hunger, free from thirst, whose desires are true and whose resolves are true—that Self must be sought, that Self must be understood. One who discovers and understands that Self attains all worlds and all desires.' We came to live here desiring that Self.\"\n\n[8.7.4] Prajapati said to them, \"The person seen in the eye is the Self.\" He said, \"This is the immortal, the fearless; this is Brahman.\" \"Revered sir, which is the one that appears in water and the one in a mirror?\" He answered, \"It is this very one that appears in all these surfaces.\"\n\n### Section 8.8\n\n[8.8.1] \"Look at yourselves in a bowl of water, and tell me what you do not understand about yourselves.\" They looked in the bowl of water. Prajapati asked them, \"What do you see?\" They answered, \"Revered sir, we see the whole of ourselves, an image down to our hairs and nails.\"\n\n[8.8.2] Prajapati told them, \"Adorn yourselves well, dress well, make yourselves presentable, and look in the bowl of water.\" They adorned themselves well, dressed well, made themselves presentable, and looked in the bowl of water. Prajapati asked, \"What do you see?\"\n\n[8.8.3] They answered, \"Revered sir, just as we ourselves are well adorned, well dressed, and presentable, so these two are well adorned, well dressed, and presentable.\" \"This is the Self,\" he said. \"This is the immortal, the fearless; this is Brahman.\" They departed with peaceful hearts.\n\n[8.8.4] Watching them go, Prajapati said, \"They depart without grasping the Self, without knowing it. Whoever takes this as their secret teaching, whether gods or demons, will come to ruin.\" Virochana, his heart still peaceful, went to the demons and taught them this secret teaching: \"The self alone is to be honored here; the self is to be served. By honoring the self and serving the self, one gains both worlds, this one and the world beyond.\"\n\n[8.8.5] Thus even today, of someone who does not give, has no faith, and offers no sacrifice, people say, \"That one is demonic.\" For this is the secret teaching of the demons. They prepare the body of the dead with provisions, clothing, and ornaments, thinking to conquer the world beyond by this means.\n\n### Section 8.9\n\n[8.9.1] But before Indra reached the gods, he saw this danger: \"As this one is well adorned when the body is well adorned, well dressed when it is well dressed, and presentable when it is presentable, so this one is blind when the body is blind, lame when it is lame, and mutilated when it is mutilated. This one perishes when this very body perishes. I see no benefit in this.\"\n\n[8.9.2] He returned, fuel in hand. Prajapati said to him, \"Maghavan, since you departed with a peaceful heart together with Virochana, what do you desire in returning?\" He answered, \"Revered sir, as this one is well adorned when the body is well adorned, well dressed when it is well dressed, and presentable when it is presentable, so this one is blind when the body is blind, lame when it is lame, and mutilated when it is mutilated. This one perishes when this very body perishes. I see no benefit in this.\"\n\n[8.9.3] \"That is indeed how it is, Maghavan,\" he said. \"But I will explain this further to you. Stay another thirty-two years.\" He stayed another thirty-two years. Then he said to him:\n\n### Section 8.10\n\n[8.10.1] \"The one who moves about exalted in a dream is the Self,\" he said. \"This is the immortal, the fearless; this is Brahman.\" Indra departed with a peaceful heart. But before he reached the gods, he saw this danger: \"Though this body is blind, that one is not blind; though this body is lame, that one is not lame. That one is not marred by this body's defects.\n\n[8.10.2] \"That one is not slain when this body is slain, nor lamed by its lameness. Yet people seem to kill that one, seem to chase that one away; that one seems to experience what is unwelcome, seems even to weep. I see no benefit in this.\"\n\n[8.10.3] He returned, fuel in hand. Prajapati said to him, \"Maghavan, since you departed with a peaceful heart, what do you desire in returning?\" He answered, \"Revered sir, though this body is blind, that one is not blind; though this body is lame, that one is not lame. That one is not marred by this body's defects.\n\n[8.10.4] \"That one is not slain when this body is slain, nor lamed by its lameness. Yet people seem to kill that one, seem to chase that one away; that one seems to experience what is unwelcome, seems even to weep. I see no benefit in this.\" \"That is indeed how it is, Maghavan,\" he said. \"But I will explain this further to you. Stay another thirty-two years.\" He stayed another thirty-two years. Then he said to him:\n\n### Section 8.11\n\n[8.11.1] \"When a person is asleep, wholly gathered in and serene, knowing no dream, this is the Self,\" he said. \"This is the immortal, the fearless; this is Brahman.\" Indra departed with a peaceful heart. But before he reached the gods, he saw this danger: \"In this state that one does not know itself as 'I am this,' nor does it know these beings. It seems to have entered utter destruction. I see no benefit in this.\"\n\n[8.11.2] He returned, fuel in hand. Prajapati said to him, \"Maghavan, since you departed with a peaceful heart, what do you desire in returning?\" He answered, \"Revered sir, in this state that one does not know itself as 'I am this,' nor does it know these beings. It seems to have entered utter destruction. I see no benefit in this.\"\n\n[8.11.3] \"That is indeed how it is, Maghavan,\" he said. \"But I will explain this further to you, and not as anything apart from this. Stay another five years.\" He stayed another five years. They amounted to a hundred and one years. This is why people say, \"For a hundred and one years Maghavan lived as a sacred student with Prajapati.\" Then he said to him:\n\n### Section 8.12\n\n[8.12.1] \"Maghavan, this body is mortal, held by death. It is the dwelling of this immortal, bodiless Self. One who has a body is held by pleasure and pain. While one has a body, there is no release from pleasure and pain. But pleasure and pain do not touch one who is bodiless.\n\n[8.12.2] \"The wind is bodiless; clouds, lightning, and thunder are bodiless. As these rise from that space, reach the highest light, and appear in their own forms,\n\n[8.12.3] \"So this serene one rises from this body, reaches the highest light, and appears in its own form. That is the highest person. There that one moves about laughing, playing, rejoicing with women, with chariots, or with relatives, not remembering this body into which it was born. As a draft animal is yoked to a carriage, so this life-breath is yoked to this body.\n\n[8.12.4] \"The one who is present in the space where the eye is set is the person in the eye; the eye is for seeing. The one who knows 'Let me smell this' is the Self; the nose is for smelling. The one who knows 'Let me say this' is the Self; speech is for speaking. The one who knows 'Let me hear this' is the Self; the ear is for hearing.\n\n[8.12.5] \"The one who knows 'Let me think this' is the Self. Mind is its divine eye. Through this divine eye, the mind, that one beholds these desires in the world of Brahman and rejoices.\n\n[8.12.6] \"The gods meditate on this Self. Therefore all worlds and all desires are held by them. One who discovers and understands that Self attains all worlds and all desires.\" So Prajapati said; so Prajapati said.\n\n### Section 8.13\n\n[8.13.1] From the dark I pass into the many-colored; from the many-colored I pass into the dark. Shaking off evil as a horse shakes off its hairs, freeing myself as the moon frees itself from Rahu's mouth, casting off the body, my self fulfilled, I enter the unmade world of Brahman; I enter it.\n\n### Section 8.14\n\n[8.14.1] What is called space brings forth name and form. That which is within them is Brahman; that is the immortal; that is the Self. I enter Prajapati's assembly hall and dwelling. I become the glory of brahmins, the glory of kings, the glory of the common people. I have attained glory. I am indeed the glory of glories. White and toothless, a toothless devourer, white—may I not enter the slimy womb; may I not enter the slimy womb.\n\n### Section 8.15\n\n[8.15.1] Brahma told this to Prajapati; Prajapati told it to Manu; Manu told it to his descendants. Having studied the Veda as prescribed in the teacher's household, in the time left over from serving the teacher, and having returned home, one should study the sacred text in a pure place within the household, train others in righteousness, establish all the senses within oneself, and harm no being except at sacred rites. Living thus for the whole of life, one reaches the world of Brahman and does not return, and does not return.\n\nOm. May my limbs grow strong, and my speech, life-breath, sight, hearing, strength, and all my senses. All is the Brahman of the Upanishads. May I not reject Brahman; may Brahman not reject me. Let there be no rejection; let there be no rejection of me. May the virtues spoken of in the Upanishads abide in me, devoted to that Self; may they abide in me. Om. Peace, peace, peace.\n\nThus ends the Chandogya Upanishad.","download_url":"https://mouseia.org/api/works/chandogya-upanishad/translations/trn_chandogya_upanishad_mouseia.txt"},{"id":"trn_chandogya_upanishad_plain","translator":"Mouseia","kind":"plain","note":"Complete machine-assisted Plain English translation made independently and directly from the Sanskrit, not from the Musean edition. All eight books and the closing invocation are retained.","text":"### Section 1.1\n\n[1.1.1] Meditate on the syllable Om as the Udgitha. The singer begins the Udgitha with Om. Here is its explanation.\n\n[1.1.2] Earth is the essence of living things. Water is the essence of earth. Plants are the essence of water. A person is the essence of plants. Speech is the essence of a person. A Rig verse is the essence of speech. A Saman is the essence of a Rig verse. The Udgitha is the essence of a Saman.\n\n[1.1.3] This Udgitha is the finest of these essences, the highest, worthy of the highest place. It is the eighth.\n\n[1.1.4] The question is: which is the Rig verse, which is the Saman, and which is the Udgitha?\n\n[1.1.5] Speech is the Rig verse, life-breath is the Saman, and the syllable Om is the Udgitha. Speech and life-breath, the Rig verse and the Saman, form a pair.\n\n[1.1.6] This pair comes together in the syllable Om. When two partners come together, they fulfill each other's desire.\n\n[1.1.7] Someone who knows this and meditates on the syllable as the Udgitha becomes a fulfiller of desires.\n\n[1.1.8] This is also the syllable of agreement. When someone agrees to anything, they say Om. Agreement is fulfillment. Someone who knows this and meditates on the syllable as the Udgitha brings desires to fulfillment.\n\n[1.1.9] The threefold Vedic knowledge operates through it. With Om one calls for the hearing of a chant; with Om one recites; with Om one sings the Udgitha. This honors that very syllable, with its greatness and its essence.\n\n[1.1.10] Both the person who knows this and the person who does not perform the ritual with it. But knowledge and lack of knowledge are different. What one does with knowledge, faith, and understanding of the hidden connection becomes more powerful. This, then, is the explanation of that syllable.\n\n### Section 1.2\n\n[1.2.1] Once the gods and the asuras, both descendants of Prajapati, were fighting. The gods took up the Udgitha, thinking, \"With this we will overcome them.\"\n\n[1.2.2] They meditated on the breath in the nose as the Udgitha. The asuras struck it with evil. That is why it smells both good and bad odors: it has been struck by evil.\n\n[1.2.3] Next they meditated on speech as the Udgitha. The asuras struck it with evil. That is why it speaks both truth and falsehood: it has been struck by evil.\n\n[1.2.4] Next they meditated on sight as the Udgitha. The asuras struck it with evil. That is why it sees both what should and what should not be seen: it has been struck by evil.\n\n[1.2.5] Next they meditated on hearing as the Udgitha. The asuras struck it with evil. That is why it hears both what should and what should not be heard: it has been struck by evil.\n\n[1.2.6] Next they meditated on the mind as the Udgitha. The asuras struck it with evil. That is why it thinks both what should and what should not be thought: it has been struck by evil.\n\n[1.2.7] Next they meditated on the chief life-breath as the Udgitha. When the asuras struck it, they shattered, just as something shatters when it hits a solid rock.\n\n[1.2.8] In the same way, someone who wishes harm on a person who knows this, or attacks that person, shatters as if they had hit a solid rock. This life-breath is that solid rock.\n\n[1.2.9] Through this breath one distinguishes neither good nor bad odors, because it is free from evil. Whatever one eats or drinks through it sustains the other breaths. At the end, when it no longer finds nourishment, it leaves the body. That is why a person opens their mouth at the end.\n\n[1.2.10] Angiras meditated on it as the Udgitha. People consider this breath itself Angiras, because it is the essence, rasa, of the limbs, anga.\n\n[1.2.11] Brihaspati meditated on it as the Udgitha. People consider this breath itself Brihaspati, because speech is Brihati, and this is its lord, pati.\n\n[1.2.12] Ayasya meditated on it as the Udgitha. People consider this breath itself Ayasya, because it comes, ayate, from the mouth, asya.\n\n[1.2.13] Baka Dalbhya understood it this way. He became the Udgitha singer for the people of Naimisha, and by singing he obtained what they wanted.\n\n[1.2.14] Someone who knows this and meditates on the syllable as the Udgitha obtains desires through singing. This is the teaching as it applies to oneself.\n\n### Section 1.3\n\n[1.3.1] Now for the teaching as it applies to the gods. Meditate on the one who gives heat as the Udgitha. As he rises, he sings for living beings. Rising, he drives away darkness and fear. Someone who knows this drives away fear and darkness.\n\n[1.3.2] This breath and that sun are alike. This is warm, and that is warm. They call this svara, the moving breath; they call that svara and pratyasvara, what moves and returns. Therefore meditate on both this breath and that sun as the Udgitha.\n\n[1.3.3] Also meditate on the connecting breath, vyana, as the Udgitha. Breathing out is prana; breathing in is apana. The junction between these is vyana. Vyana is speech. That is why one speaks without breathing out or breathing in.\n\n[1.3.4] Speech is the Rig verse. That is why one recites a Rig verse without breathing out or breathing in. The Rig verse is the Saman. That is why one sings a Saman without breathing out or breathing in. The Saman is the Udgitha. That is why one sings the Udgitha without breathing out or breathing in.\n\n[1.3.5] Other actions requiring strength—such as churning out fire, running a race, or drawing a stiff bow—are also done without breathing out or breathing in. For this reason meditate on vyana as the Udgitha.\n\n[1.3.6] Also meditate on the syllables of the word Udgitha: ut, gi, and tha. Life-breath is ut, because one stands up, ut-tishthati, through life-breath. Speech is gi, because speech is called gir. Food is tha, because everything rests, sthita, on food.\n\n[1.3.7] Heaven is ut, the space between earth and heaven is gi, and earth is tha. The sun is ut, wind is gi, and fire is tha. The Samaveda is ut, the Yajurveda is gi, and the Rigveda is tha. Speech yields its milk to someone who knows this and meditates on the syllables ut, gi, and tha. Such a person has food and can eat it.\n\n[1.3.8] Next, meditate on the things to approach for a blessing to be fulfilled. Attend to the Saman with which you are going to sing praise.\n\n[1.3.9] Attend to the Rig verse on which it is based, to the seer whose verse it is, and to the god you are going to praise.\n\n[1.3.10] Attend to the meter in which you will sing and to the pattern of praise you will use.\n\n[1.3.11] Attend to the direction toward which you will sing.\n\n[1.3.12] Finally, turn to yourself and sing praise, thinking of your desire and staying attentive. The desire for which you sing may then quickly be fulfilled—the desire for which you sing.\n\n### Section 1.4\n\n[1.4.1] Meditate on the syllable Om as the Udgitha. The singer begins the Udgitha with Om. Here is its explanation.\n\n[1.4.2] Afraid of death, the gods entered the threefold Vedic knowledge. They covered themselves with the meters. Because they covered themselves, achchhadayan, with them, the meters are called chhandas.\n\n[1.4.3] But death saw them there, in Rig verse, Saman, and Yajus formula, as clearly as someone sees a fish in water. Recognizing this, they rose beyond Rig verse, Saman, and Yajus formula and entered the sound itself.\n\n[1.4.4] When someone begins a Rig verse, they sound Om first. The same happens with a Saman and a Yajus formula. This syllable is that sound. It is immortal and free from fear. By entering it, the gods became immortal and free from fear.\n\n[1.4.5] Someone who knows this and sounds the syllable enters that very sound, the immortal and fearless syllable. By entering it, that person becomes immortal, as the gods are immortal.\n\n### Section 1.5\n\n[1.5.1] The Udgitha is the Pranava, Om, and the Pranava is the Udgitha. The sun is the Udgitha and the Pranava, because it moves along sounding Om.\n\n[1.5.2] Kaushitaki told his son, \"I sang to that sun as just one. That is why you are my only son. You should consider its rays separately. Then you will have many sons.\" This is the teaching about the gods.\n\n[1.5.3] Now for the teaching about oneself. Meditate on the chief life-breath as the Udgitha, because it moves along sounding Om.\n\n[1.5.4] Kaushitaki told his son, \"I sang to this breath as just one. That is why you are my only son. You should sing to the many breaths, thinking, 'May I have many sons.'\"\n\n[1.5.5] The Udgitha is the Pranava, and the Pranava is the Udgitha. Through this understanding, even a badly sung Udgitha is corrected from the Hotri priest's seat—it is corrected.\n\n### Section 1.6\n\n[1.6.1] Earth is the Rig verse, and fire is the Saman. The Saman rests on this Rig verse. That is why a Saman is sung on the basis of a Rig verse. Earth is sa and fire is ama: together they are Saman.\n\n[1.6.2] The space between earth and heaven is the Rig verse, and wind is the Saman. The Saman rests on this Rig verse. That is why a Saman is sung on the basis of a Rig verse. The space between earth and heaven is sa and wind is ama: together they are Saman.\n\n[1.6.3] Heaven is the Rig verse, and the sun is the Saman. The Saman rests on this Rig verse. That is why a Saman is sung on the basis of a Rig verse. Heaven is sa and the sun is ama: together they are Saman.\n\n[1.6.4] The stars are the Rig verse, and the moon is the Saman. The Saman rests on this Rig verse. That is why a Saman is sung on the basis of a Rig verse. The stars are sa and the moon is ama: together they are Saman.\n\n[1.6.5] The sun's white light is the Rig verse; its blue, intensely dark part is the Saman. The Saman rests on this Rig verse. That is why a Saman is sung on the basis of a Rig verse.\n\n[1.6.6] The sun's white light is sa, and its blue, intensely dark part is ama: together they are Saman. Within the sun one can see a golden person, with a golden beard and golden hair, golden all the way to the tips of his nails.\n\n[1.6.7] His eyes are like a lotus as red as a monkey's bottom. His name is Ut, \"risen,\" because he has risen above all evil. Someone who knows this rises above all evil.\n\n[1.6.8] The Rig verse and the Saman are his two songs. That is why he is the Udgitha. That is also why the singer is called the Udgatri: he sings of this person. This person rules the worlds beyond the sun and the things the gods desire. This is the teaching about the gods.\n\n### Section 1.7\n\n[1.7.1] Now for the teaching about oneself. Speech is the Rig verse, and life-breath is the Saman. The Saman rests on this Rig verse. That is why a Saman is sung on the basis of a Rig verse. Speech is sa and life-breath is ama: together they are Saman.\n\n[1.7.2] The eye is the Rig verse, and the person within it is the Saman. The Saman rests on this Rig verse. That is why a Saman is sung on the basis of a Rig verse. The eye is sa and the person within it is ama: together they are Saman.\n\n[1.7.3] The ear is the Rig verse, and the mind is the Saman. The Saman rests on this Rig verse. That is why a Saman is sung on the basis of a Rig verse. The ear is sa and the mind is ama: together they are Saman.\n\n[1.7.4] The eye's white light is the Rig verse; its blue, intensely dark part is the Saman. The Saman rests on this Rig verse. That is why a Saman is sung on the basis of a Rig verse. The eye's white light is sa and its blue, intensely dark part is ama: together they are Saman.\n\n[1.7.5] The person seen within the eye is the Rig verse, the Saman, the hymn of praise, the Yajus formula, and Brahman. His appearance is the same as that other person's appearance. His two songs are the same, and his name is the same.\n\n[1.7.6] He rules the worlds below this eye and the things human beings desire. Those who sing to the vina sing of him. That is why they gain wealth.\n\n[1.7.7] Someone who sings a Saman with this knowledge sings of both persons. Through the one in the sun, that singer reaches the worlds beyond the sun and the things the gods desire.\n\n[1.7.8] Through the one in the eye, that singer reaches the worlds below the eye and the things human beings desire. Therefore an Udgitha singer who knows this should say:\n\n[1.7.9] \"What desire of yours shall I obtain by singing?\" Someone who sings a Saman with this knowledge controls the obtaining of desires through song—through singing the Saman.\n\n### Section 1.8\n\n[1.8.1] Three men were experts in the Udgitha: Shilaka Shalavatya, Chaikitayana Dalbhya, and Pravahana Jaivali. They said, \"We know the Udgitha well. Let's discuss it.\"\n\n[1.8.2] They agreed and sat down together. Pravahana Jaivali said, \"Please, you two speak first. I will listen to the two brahmins talking.\"\n\n[1.8.3] Shilaka Shalavatya said to Chaikitayana Dalbhya, \"Let me ask you a question.\" \"Ask,\" he answered.\n\n[1.8.4] \"What does the Saman depend on?\" \"Tone,\" he said. \"What does tone depend on?\" \"Life-breath.\" \"What does life-breath depend on?\" \"Food.\" \"What does food depend on?\" \"Water.\"\n\n[1.8.5] \"What does water depend on?\" \"That world above,\" he said. \"What does that world depend on?\" \"Do not take the inquiry beyond the heavenly world,\" he said. \"We establish the Saman in the heavenly world. The Saman praises the heavenly world.\"\n\n[1.8.6] Shilaka Shalavatya told Chaikitayana Dalbhya, \"Dalbhya, your Saman has no firm foundation. If someone were to tell you now, 'Your head will fall off,' your head would fall off.\"\n\n[1.8.7] \"Then let me learn this from you, sir.\" \"Learn,\" he said. \"What does that world depend on?\" \"This world,\" he answered. \"What does this world depend on?\" \"Do not take the inquiry beyond the world that is the foundation,\" he said. \"We establish the Saman in the world that is the foundation. The Saman praises the foundation.\"\n\n[1.8.8] Pravahana Jaivali told him, \"Shalavatya, your Saman has an end. If someone were to tell you now, 'Your head will fall off,' your head would fall off.\" \"Then let me learn this from you, sir.\" \"Learn,\" he said.\n\n### Section 1.9\n\n[1.9.1] \"What does this world depend on?\" \"Space,\" he answered. \"All these beings come from space and return to space. Space is greater than they are. Space is their final destination.\"\n\n[1.9.2] This Udgitha is greater than the greatest. It has no limit. Someone who knows this and meditates on the Udgitha as greater than the greatest has an increasingly excellent life and wins increasingly excellent worlds.\n\n[1.9.3] After teaching this to Udarashandilya, Atidhanvan Shaunaka said, \"As long as your descendants know this Udgitha, their life in this world will become increasingly excellent.\n\n[1.9.4] \"So will the world they gain in the next world.\" Someone who knows this and meditates in this way has an increasingly excellent life in this world, and likewise a world in the next—a world in the next.\n\n### Section 1.10\n\n[1.10.1] When the Kurus' crops had been destroyed by hailstones, Ushasti Chakrayana lived in extreme poverty with his young wife in a village of elephant keepers.\n\n[1.10.2] He begged from an elephant keeper who was eating beans. The man told him, \"I have nothing except what has been put here in front of me.\"\n\n[1.10.3] \"Give me some of those,\" Ushasti said. The man gave him some, then offered him a drink. \"That would mean drinking what you have left over,\" Ushasti said.\n\n[1.10.4] \"Aren't these beans leftovers too?\" \"I would not have stayed alive without eating them,\" he answered. \"But I can choose where to get drinking water.\"\n\n[1.10.5] After eating, he brought the remaining beans to his wife. She had already found plenty to eat. She took them and put them away.\n\n[1.10.6] As he got up in the morning, he said, \"If only we could get some food, we could earn some money. That king is going to offer a sacrifice. He might choose me for all the priestly duties.\"\n\n[1.10.7] His wife said, \"Husband, here are those beans.\" He ate them and went to the sacrifice that was being prepared.\n\n[1.10.8] He sat down near the singers, who were about to sing praise at their place of chanting. He told the Prastava singer:\n\n[1.10.9] \"If you sing the Prastava without knowing the god connected with it, your head will fall off.\"\n\n[1.10.10] He told the Udgitha singer the same thing: \"If you sing the Udgitha without knowing the god connected with it, your head will fall off.\"\n\n[1.10.11] He also told the Pratihara singer, \"If you sing the Pratihara without knowing the god connected with it, your head will fall off.\" They stopped and sat in silence.\n\n### Section 1.11\n\n[1.11.1] Then the patron of the sacrifice said to him, \"Sir, may I know who you are?\" \"I am Ushasti Chakrayana,\" he answered.\n\n[1.11.2] The patron said, \"I looked for you for all these priestly duties. Because I could not find you, I chose others.\n\n[1.11.3] \"But please take all the priestly duties for me yourself.\" \"All right,\" Ushasti said. \"But let these same men sing with my permission. Give me as much money as you give them.\" \"All right,\" the patron replied.\n\n[1.11.4] Then the Prastava singer approached him. \"Sir, you told me, 'If you sing the Prastava without knowing the god connected with it, your head will fall off.' Which god is that?\"\n\n[1.11.5] \"Life-breath,\" he answered. \"All these beings enter life-breath and rise out of life-breath. This is the god connected with the Prastava. If you had sung it without knowing that god, your head would have fallen off after my warning.\"\n\n[1.11.6] Then the Udgitha singer approached him. \"Sir, you told me, 'If you sing the Udgitha without knowing the god connected with it, your head will fall off.' Which god is that?\"\n\n[1.11.7] \"The sun,\" he answered. \"All these beings sing to the sun when it is high above. This is the god connected with the Udgitha. If you had sung it without knowing that god, your head would have fallen off after my warning.\"\n\n[1.11.8] Then the Pratihara singer approached him. \"Sir, you told me, 'If you sing the Pratihara without knowing the god connected with it, your head will fall off.' Which god is that?\"\n\n[1.11.9] \"Food,\" he answered. \"All these beings live by taking food into themselves. This is the god connected with the Pratihara. If you had sung it without knowing that god, your head would have fallen off after my warning—after my warning.\"\n\n### Section 1.12\n\n[1.12.1] Now comes the dogs' Udgitha. Baka Dalbhya, or Glava Maitreya, went out to study the Veda on his own.\n\n[1.12.2] A white dog appeared before him. Other dogs came up to it and said, \"Sir, sing us some food. We are hungry.\"\n\n[1.12.3] It told them, \"Come back to me right here in the morning.\" Baka Dalbhya, or Glava Maitreya, waited there.\n\n[1.12.4] Just as singers about to perform the Bahishpavamana praise move along holding on to one another, the dogs moved along. Then they sat together and made the sound Him.\n\n[1.12.5] \"Om! Let us eat!\nOm! Let us drink!\nOm! May the god Varuna, Prajapati, and Savitar bring food here!\nLord of food, bring food here!\nBring it! Om!\"\n\n### Section 1.13\n\n[1.13.1] This world is the chant sound Hau. Wind is Hai. The moon is Atha. The Self is Iha. Fire is I.\n\n[1.13.2] The sun is U. The call is E. The All-gods are Auhoi. Prajapati is Him. Life-breath is the tone; food is Ya; speech is Viraj.\n\n[1.13.3] The thirteenth inserted chant sound, Hum, is undefined and moves about.\n\n[1.13.4] Speech yields its milk to someone who knows this hidden teaching of the Samans. Such a person has food and can eat it—someone who knows this hidden teaching.\n\n### Section 2.1\n\n[2.1.1] Meditation on the whole Saman is good. People call what is good saman, and what is not good asaman.\n\n[2.1.2] When people say, \"He approached him with saman,\" they mean he approached him in a good way. When they say, \"He approached him with asaman,\" they mean he approached him in a bad way.\n\n[2.1.3] When something good happens, people also say, \"This is saman for us!\" They mean, \"This is good!\" When something bad happens, they say, \"This is asaman for us!\" They mean, \"This is bad!\"\n\n[2.1.4] Someone who knows this and meditates on the Saman as good may quickly find that good qualities come to them and place themselves at their service.\n\n### Section 2.2\n\n[2.2.1] Meditate on the five-part Saman in the worlds. Going upward, earth is Hinkara, fire is Prastava, the space between earth and heaven is Udgitha, the sun is Pratihara, and heaven is Nidhana.\n\n[2.2.2] Coming back downward, heaven is Hinkara, the sun is Prastava, the space between earth and heaven is Udgitha, fire is Pratihara, and earth is Nidhana.\n\n[2.2.3] The worlds, both upward and downward, become available to someone who knows this and meditates on the five-part Saman in the worlds.\n\n### Section 2.3\n\n[2.3.1] Meditate on the five-part Saman in rain. The wind before the rain is Hinkara. A cloud forming is Prastava. Rain falling is Udgitha. Lightning flashing and thunder sounding are Pratihara.\n\n[2.3.2] The rain stopping is Nidhana. Rain falls for someone who knows this and meditates on the five-part Saman in rain. Such a person can bring rain.\n\n### Section 2.4\n\n[2.4.1] Meditate on the five-part Saman in all waters. Clouds gathering are Hinkara. Rain falling is Prastava. Eastward-flowing waters are Udgitha. Westward-flowing waters are Pratihara. The ocean is Nidhana.\n\n[2.4.2] Someone who knows this and meditates on the five-part Saman in all waters does not die in water and has plenty of water.\n\n### Section 2.5\n\n[2.5.1] Meditate on the five-part Saman in the seasons. Spring is Hinkara, summer is Prastava, the rainy season is Udgitha, autumn is Pratihara, and winter is Nidhana.\n\n[2.5.2] The seasons serve someone who knows this and meditates on the five-part Saman in the seasons. Such a person has the seasons' benefits.\n\n### Section 2.6\n\n[2.6.1] Meditate on the five-part Saman in livestock. Goats are Hinkara, sheep are Prastava, cattle are Udgitha, horses are Pratihara, and a human being is Nidhana.\n\n[2.6.2] Someone who knows this and meditates on the five-part Saman in livestock gains animals and becomes rich in livestock.\n\n### Section 2.7\n\n[2.7.1] Meditate on the five-part Saman in the vital powers, with each greater than the one before it. Breath is Hinkara, speech is Prastava, sight is Udgitha, hearing is Pratihara, and mind is Nidhana. Each of these is greater than the one before it.\n\n[2.7.2] Someone who knows this and meditates on the five-part Saman in the vital powers, each greater than the one before it, has an increasingly excellent life and wins increasingly excellent worlds. That completes the teaching about the five-part Saman.\n\n### Section 2.8\n\n[2.8.1] Now for the seven-part Saman. Meditate on the seven-part Saman in speech. Any Hum in speech is Hinkara; any Pra is Prastava; any A is Adi.\n\n[2.8.2] Any Ut is Udgitha; any Prati is Pratihara; any Upa is Upadrava; and any Ni is Nidhana.\n\n[2.8.3] Speech yields its milk to someone who knows this and meditates on the seven-part Saman in speech. Such a person has food and can eat it.\n\n### Section 2.9\n\n[2.9.1] Also meditate on the sun as the seven-part Saman. It is always the same, sama, and so it is Saman. Everyone thinks, \"It faces me; it faces me.\" It is the same for everyone, and so it is Saman.\n\n[2.9.2] Know that all these beings depend on it. The time before sunrise is its Hinkara. Animals depend on that part. That is why they make the sound Him: they share in this Saman's Hinkara.\n\n[2.9.3] The time just after sunrise is its Prastava. Human beings depend on that part. That is why they want introductory praise and commendation: they share in this Saman's Prastava.\n\n[2.9.4] The time when the cows are brought together is its Adi. Birds depend on that part. That is why they take themselves up and fly through the sky without anything to hold them: they share in this Saman's Adi.\n\n[2.9.5] Exactly midday is its Udgitha. The gods depend on that part. That is why they are the best of Prajapati's descendants: they share in this Saman's Udgitha.\n\n[2.9.6] The time after midday and before afternoon is its Pratihara. Embryos depend on that part. That is why they are held back and do not fall out: they share in this Saman's Pratihara.\n\n[2.9.7] The time after afternoon and before sunset is its Upadrava. Wild animals depend on that part. That is why, when they see a person, they run to a thicket or a hole: they share in this Saman's Upadrava.\n\n[2.9.8] The time just after sunset is its Nidhana. The ancestors depend on that part. That is why people lay them down: they share in this Saman's Nidhana. This is how to meditate on the sun as the seven-part Saman.\n\n### Section 2.10\n\n[2.10.1] Also meditate on the seven-part Saman as equal in all its parts and as going beyond death. Hinkara has three syllables, and Prastava has three syllables. They are equal.\n\n[2.10.2] Adi has two syllables, and Pratihara has four. Take one from there and put it here: they are equal.\n\n[2.10.3] Udgitha has three syllables, and Upadrava has four. Three and three are equal, and one syllable remains. The word akshara, \"syllable,\" itself has three syllables: they are equal.\n\n[2.10.4] Nidhana has three syllables. It too is equal. These syllables total twenty-two.\n\n[2.10.5] With twenty-one one reaches the sun, because the sun is the twenty-first from here. With the twenty-second one wins what lies beyond the sun. That is heaven, free from sorrow.\n\n[2.10.6] Someone who knows this and meditates on the seven-part Saman as equal in all its parts and as going beyond death wins the sun. Their victory extends beyond the winning of the sun—someone who meditates on the Saman.\n\n### Section 2.11\n\n[2.11.1] Mind is Hinkara, speech is Prastava, sight is Udgitha, hearing is Pratihara, and life-breath is Nidhana. This is the Gayatra Saman woven into the vital powers.\n\n[2.11.2] Someone who knows the Gayatra woven into the vital powers has strong vital powers, reaches a full lifespan, lives a long time, and becomes great in children, livestock, and fame. Their observance is to be generous in mind.\n\n### Section 2.12\n\n[2.12.1] Churning out fire is Hinkara. Smoke rising is Prastava. The flame burning is Udgitha. Glowing coals are Pratihara. The fire dying down is Nidhana; its going completely out is Nidhana. This is the Rathantara Saman woven into fire.\n\n[2.12.2] Someone who knows the Rathantara woven into fire becomes radiant with sacred learning and has food to eat, reaches a full lifespan, lives a long time, and becomes great in children, livestock, and fame. Their observance is not to rinse their mouth or spit toward fire.\n\n### Section 2.13\n\n[2.13.1] Calling to a woman is Hinkara. Winning her agreement is Prastava. Lying with her is Udgitha. Lying facing her is Pratihara. Reaching the end of the act is Nidhana; completing it is Nidhana. This is the Vamadevya Saman woven into sexual union.\n\n[2.13.2] Someone who knows the Vamadevya woven into sexual union finds a partner and has children from each union, reaches a full lifespan, lives a long time, and becomes great in children, livestock, and fame. Their observance is not to turn away any woman.\n\n### Section 2.14\n\n[2.14.1] The rising sun is Hinkara. The risen sun is Prastava. Midday is Udgitha. Afternoon is Pratihara. The setting sun is Nidhana. This is the Brihat Saman woven into the sun.\n\n[2.14.2] Someone who knows the Brihat woven into the sun becomes radiant and has food to eat, reaches a full lifespan, lives a long time, and becomes great in children, livestock, and fame. Their observance is not to complain about the sun's heat.\n\n### Section 2.15\n\n[2.15.1] Clouds gathering are Hinkara. A rain cloud forming is Prastava. Rain falling is Udgitha. Lightning flashing and thunder sounding are Pratihara. The rain stopping is Nidhana. This is the Vairupa Saman woven into the rain god.\n\n[2.15.2] Someone who knows the Vairupa woven into the rain god gains animals of different and beautiful forms, reaches a full lifespan, lives a long time, and becomes great in children, livestock, and fame. Their observance is not to complain about falling rain.\n\n### Section 2.16\n\n[2.16.1] Spring is Hinkara, summer is Prastava, the rainy season is Udgitha, autumn is Pratihara, and winter is Nidhana. This is the Vairaja Saman woven into the seasons.\n\n[2.16.2] Someone who knows the Vairaja woven into the seasons stands out through children, livestock, and the radiance of sacred learning, reaches a full lifespan, lives a long time, and becomes great in children, livestock, and fame. Their observance is not to complain about the seasons.\n\n### Section 2.17\n\n[2.17.1] Earth is Hinkara, the space between earth and heaven is Prastava, heaven is Udgitha, the directions are Pratihara, and the ocean is Nidhana. These are the Shakvari verses woven into the worlds.\n\n[2.17.2] Someone who knows the Shakvari verses woven into the worlds gains worlds, reaches a full lifespan, lives a long time, and becomes great in children, livestock, and fame. Their observance is not to speak badly of the worlds.\n\n### Section 2.18\n\n[2.18.1] Goats are Hinkara, sheep are Prastava, cattle are Udgitha, horses are Pratihara, and a human being is Nidhana. These are the Revati verses woven into livestock.\n\n[2.18.2] Someone who knows the Revati verses woven into livestock becomes rich in livestock, reaches a full lifespan, lives a long time, and becomes great in children, livestock, and fame. Their observance is not to speak badly of livestock.\n\n### Section 2.19\n\n[2.19.1] Body hair is Hinkara, skin is Prastava, flesh is Udgitha, bone is Pratihara, and marrow is Nidhana. This is the Yajnayajniya Saman woven into the body's parts.\n\n[2.19.2] Someone who knows the Yajnayajniya woven into the body's parts has a sound body and no damaged limb, reaches a full lifespan, lives a long time, and becomes great in children, livestock, and fame. Their observance is not to eat marrow for a year—or not to eat marrow at all.\n\n### Section 2.20\n\n[2.20.1] Fire is Hinkara, wind is Prastava, the sun is Udgitha, the stars are Pratihara, and the moon is Nidhana. This is the Rajana Saman woven into the gods.\n\n[2.20.2] Someone who knows the Rajana woven into the gods comes to share these gods' world, their power, and union with them, reaches a full lifespan, lives a long time, and becomes great in children, livestock, and fame. Their observance is not to speak badly of brahmins.\n\n### Section 2.21\n\n[2.21.1] The threefold Vedic knowledge is Hinkara. These three worlds are Prastava. Fire, wind, and the sun are Udgitha. The stars, birds, and rays of light are Pratihara. Snakes, gandharvas, and ancestors are Nidhana. This is the Saman woven into everything.\n\n[2.21.2] Someone who knows this Saman woven into everything becomes everything.\n\n[2.21.3] There is this verse about it:\nBeyond these five groups of three,\nthere is nothing else greater.\n\n[2.21.4] Whoever knows this knows everything.\nAll directions bring them tribute.\nMeditate with the thought, \"I am everything.\" That is the observance—that is the observance.\n\n### Section 2.22\n\n[2.22.1] \"I choose the Saman's resounding tone, which benefits livestock.\" This Udgitha belongs to fire. An undefined tone belongs to Prajapati; a clearly defined tone to Soma; a soft, smooth tone to wind; a smooth, strong tone to Indra; a crane-like tone to Brihaspati; and a broken tone to Varuna. Use all of these, but avoid Varuna's.\n\n[2.22.2] Sing with this intention: \"May I sing immortality for the gods, offerings for the ancestors, hope for human beings, grass and water for livestock, the heavenly world for the patron of the sacrifice, and food for myself.\" Keep these things in mind and sing praise attentively.\n\n[2.22.3] All vowels are forms of Indra. All breathy sounds are forms of Prajapati. All stop consonants are forms of death. If someone criticizes your vowels, tell them, \"I have taken refuge in Indra. He will answer you.\"\n\n[2.22.4] If someone criticizes your breathy sounds, tell them, \"I have taken refuge in Prajapati. He will crush you.\" If someone criticizes your stop consonants, tell them, \"I have taken refuge in death. He will burn you up.\"\n\n[2.22.5] Pronounce all vowels with resonance and strength, thinking, \"May I give strength to Indra.\" Pronounce all breathy sounds openly, neither swallowing them nor forcing them out, thinking, \"May I entrust myself to Prajapati.\" Pronounce all stop consonants lightly, without pressing them hard together, thinking, \"May I keep myself away from death.\"\n\n### Section 2.23\n\n[2.23.1] There are three branches of religious duty. The first consists of sacrifice, study, and giving. The second is austerity. The third is the life of a student who stays at the teacher's home and dedicates their whole life to it. All these attain worlds earned by good deeds. But someone firmly established in Brahman attains immortality.\n\n[2.23.2] Prajapati heated the worlds through concentrated effort. From those heated worlds flowed the threefold Vedic knowledge. He heated that knowledge. From it flowed these syllables: Bhur, Bhuvah, and Svar.\n\n[2.23.3] He heated those syllables. From them flowed Om. Just as a pin holds all the leaves together, Om holds all speech together. Om is all this. Om is all this.\n\n### Section 2.24\n\n[2.24.1] Those who discuss Brahman say, \"The morning pressing of Soma belongs to the Vasus, the midday pressing to the Rudras, and the third pressing to the Adityas and the All-gods.\n\n[2.24.2] \"Then where is the patron's world?\" How could someone perform the sacrifice without knowing that world? Someone who knows should perform it as follows.\n\n[2.24.3] Before the opening of the morning recitation, the patron sits behind the household fire, facing north, and sings the Saman of the Vasus:\n\n[2.24.4] \"Open the door of the world!\nMay we see you, to gain kingship!\nHum! A! Yo! A!\"\n\n[2.24.5] Then the patron makes an offering: \"Honor to fire, who lives on earth and inhabits this world. Find a world for me, the patron of the sacrifice. This is the patron's world. I will go to it.\n\n[2.24.6] \"Here the patron will be when life is over. Svaha! Remove the bar!\" After saying this, the patron stands up. The Vasus give the patron the morning pressing.\n\n[2.24.7] Before the opening of the midday pressing, the patron sits behind the fire of the fire-tending priest, facing north, and sings the Saman of the Rudras:\n\n[2.24.8] \"Open the door of the world!\nMay we see you, to gain wide dominion!\nHum! A! Yo! A!\"\n\n[2.24.9] Then the patron makes an offering: \"Honor to wind, who lives in the space between earth and heaven and inhabits this world. Find a world for me, the patron of the sacrifice. This is the patron's world. I will go to it.\n\n[2.24.10] \"Here the patron will be when life is over. Svaha! Remove the bar!\" After saying this, the patron stands up. The Rudras give the patron the midday pressing.\n\n[2.24.11] Before the opening of the third pressing, the patron sits behind the offering fire, facing north, and sings the Saman of the Adityas and the Saman of the All-gods:\n\n[2.24.12] \"Open the door of the world!\nMay we see you, to gain self-rule!\nHum! A! Yo! A!\"\n\n[2.24.13] That is the Saman of the Adityas. Then comes the Saman of the All-gods:\n\"Open the door of the world!\nMay we see you, to gain universal rule!\nHum! A! Yo! A!\"\n\n[2.24.14] Then the patron makes an offering: \"Honor to the Adityas and the All-gods, who live in heaven and inhabit this world. Find a world for me, the patron of the sacrifice.\n\n[2.24.15] \"This is the patron's world. I will go to it. Here the patron will be when life is over. Svaha! Remove the bar!\" After saying this, the patron stands up.\n\n[2.24.16] The Adityas and the All-gods give the patron the third pressing. Someone who knows this knows the measure of the sacrifice—someone who knows this.\n\n### Section 3.1\n\n[3.1.1] The sun up there is the gods' honey. Heaven is its crossbeam, the space between earth and heaven is its honeycomb, and the rays are its young.\n\n[3.1.2] Its eastward rays are its eastern honey channels. The Rig verses are the bees. The Rigveda is the flower. The waters are nectar.\n\n[3.1.3] Those Rig verses heated this Rigveda. From it, when heated, came fame, radiance, the power of the senses, strength, and the essence of food and eating.\n\n[3.1.4] This flowed out and gathered around the sun. It is the red appearance of the sun.\n\n### Section 3.2\n\n[3.2.1] Its southward rays are its southern honey channels. The Yajus formulas are the bees. The Yajurveda is the flower. The waters are nectar.\n\n[3.2.2] Those Yajus formulas heated this Yajurveda. From it, when heated, came fame, radiance, the power of the senses, strength, and the essence of food and eating.\n\n[3.2.3] This flowed out and gathered around the sun. It is the white appearance of the sun.\n\n### Section 3.3\n\n[3.3.1] Its westward rays are its western honey channels. The Saman chants are the bees. The Samaveda is the flower. The waters are nectar.\n\n[3.3.2] Those Saman chants heated this Samaveda. From it, when heated, came fame, radiance, the power of the senses, strength, and the essence of food and eating.\n\n[3.3.3] This flowed out and gathered around the sun. It is the black appearance of the sun.\n\n### Section 3.4\n\n[3.4.1] Its northward rays are its northern honey channels. The Atharvan and Angiras verses are the bees. The ancient accounts and stories are the flower. The waters are nectar.\n\n[3.4.2] Those Atharvan and Angiras verses heated these ancient accounts and stories. From them, when heated, came fame, radiance, the power of the senses, strength, and the essence of food and eating.\n\n[3.4.3] This flowed out and gathered around the sun. It is the deep black appearance of the sun.\n\n### Section 3.5\n\n[3.5.1] Its upward rays are its upper honey channels. The secret teachings are the bees. Brahman is the flower. The waters are nectar.\n\n[3.5.2] Those secret teachings heated this Brahman. From it, when heated, came fame, radiance, the power of the senses, strength, and the essence of food and eating.\n\n[3.5.3] This flowed out and gathered around the sun. It is what seems to tremble at the center of the sun.\n\n[3.5.4] These are the essences of the essences. The Vedas are essences, and these are their essences. These are the nectars of the nectars. The Vedas are nectars, and these are their nectars.\n\n### Section 3.6\n\n[3.6.1] The Vasus live on the first of these nectars, with Agni as their mouth. The gods do not eat or drink. They are satisfied just by seeing this nectar.\n\n[3.6.2] They enter this very form and come out of this form.\n\n[3.6.3] Anyone who knows this nectar in this way becomes one of the Vasus. With Agni as his mouth, he is satisfied just by seeing this nectar. He enters this very form and comes out of this form.\n\n[3.6.4] For as long as the sun rises in the east and sets in the west, he attains the Vasus' rule and independent kingship.\n\n### Section 3.7\n\n[3.7.1] The Rudras live on the second nectar, with Indra as their mouth. The gods do not eat or drink. They are satisfied just by seeing this nectar.\n\n[3.7.2] They enter this very form and come out of this form.\n\n[3.7.3] Anyone who knows this nectar in this way becomes one of the Rudras. With Indra as his mouth, he is satisfied just by seeing this nectar. He enters this very form and comes out of this form.\n\n[3.7.4] The sun rises in the south and sets in the north for twice as long as it rises in the east and sets in the west. For that long, he attains the Rudras' rule and independent kingship.\n\n### Section 3.8\n\n[3.8.1] The Adityas live on the third nectar, with Varuna as their mouth. The gods do not eat or drink. They are satisfied just by seeing this nectar.\n\n[3.8.2] They enter this very form and come out of this form.\n\n[3.8.3] Anyone who knows this nectar in this way becomes one of the Adityas. With Varuna as his mouth, he is satisfied just by seeing this nectar. He enters this very form and comes out of this form.\n\n[3.8.4] The sun rises in the west and sets in the east for twice as long as it rises in the south and sets in the north. For that long, he attains the Adityas' rule and independent kingship.\n\n### Section 3.9\n\n[3.9.1] The Maruts live on the fourth nectar, with Soma as their mouth. The gods do not eat or drink. They are satisfied just by seeing this nectar.\n\n[3.9.2] They enter this very form and come out of this form.\n\n[3.9.3] Anyone who knows this nectar in this way becomes one of the Maruts. With Soma as his mouth, he is satisfied just by seeing this nectar. He enters this very form and comes out of this form.\n\n[3.9.4] The sun rises in the north and sets in the south for twice as long as it rises in the west and sets in the east. For that long, he attains the Maruts' rule and independent kingship.\n\n### Section 3.10\n\n[3.10.1] The Sadhyas live on the fifth nectar, with Brahma as their mouth. The gods do not eat or drink. They are satisfied just by seeing this nectar.\n\n[3.10.2] They enter this very form and come out of this form.\n\n[3.10.3] Anyone who knows this nectar in this way becomes one of the Sadhyas. With Brahma as his mouth, he is satisfied just by seeing this nectar. He enters this very form and comes out of this form.\n\n[3.10.4] The sun rises upward and sets downward for twice as long as it rises in the north and sets in the south. For that long, he attains the Sadhyas' rule and independent kingship.\n\n### Section 3.11\n\n[3.11.1] Then, after rising above all this, the sun will neither rise nor set. It will stand alone at the center. There is this verse about it:\n\n[3.11.2] \"There it has never set and never risen at any time.\nGods, by this truth, may I never fail Brahman.\"\n\n[3.11.3] For anyone who knows this secret teaching about Brahman in this way, the sun neither rises nor sets. For him it is day once and for all.\n\n[3.11.4] Brahma told this to Prajapati, Prajapati to Manu, and Manu to his descendants. A father told this teaching about Brahman to his eldest son, Uddalaka Aruni.\n\n[3.11.5] A father should tell this teaching about Brahman only to his eldest son, or to a trusted student who lives with him.\n\n[3.11.6] He should not tell it to anyone else, even if that person gave him this whole earth surrounded by water and filled with wealth. This is worth more than that. This is worth more than that.\n\n### Section 3.12\n\n[3.12.1] Gayatri is everything that exists, whatever there is. Speech is Gayatri. Speech sings of everything that exists and protects it.\n\n[3.12.2] This Gayatri is this earth. Everything that exists rests on the earth and does not go beyond it.\n\n[3.12.3] This earth is this body in a person. These life-breaths rest in the body and do not go beyond it.\n\n[3.12.4] This body in a person is this heart inside the person. These life-breaths rest in the heart and do not go beyond it.\n\n[3.12.5] This Gayatri has four feet and six forms. A Rig verse says this about it:\n\n[3.12.6] \"Such is his greatness, but the Person is greater than this.\nAll beings are one quarter of him; three quarters of him are immortal in heaven.\"\n\n[3.12.7] What is called Brahman is this space outside a person.\n\n[3.12.8] That space outside a person is this space inside a person.\n\n[3.12.9] That space inside a person is this space inside the heart. It is full and does not change. Anyone who knows this gains full, unchanging prosperity.\n\n### Section 3.13\n\n[3.13.1] This heart has five openings toward the gods. Its eastern opening is the prana life-breath. It is the eye; it is the sun. One should meditate on it as radiance and the eating of food. Anyone who knows this becomes radiant and has food to eat.\n\n[3.13.2] Its southern opening is the vyana life-breath. It is the ear; it is the moon. One should meditate on it as prosperity and fame. Anyone who knows this becomes prosperous and famous.\n\n[3.13.3] Its western opening is the apana life-breath. It is speech; it is Agni. One should meditate on it as the radiance of sacred learning and the eating of food. Anyone who knows this has the radiance of sacred learning and has food to eat.\n\n[3.13.4] Its northern opening is the samana life-breath. It is the mind; it is Parjanya. One should meditate on it as renown and splendor. Anyone who knows this gains renown and splendor.\n\n[3.13.5] Its upper opening is the udana life-breath. It is the wind; it is space. One should meditate on it as vigor and greatness. Anyone who knows this gains vigor and greatness.\n\n[3.13.6] These five attendants of Brahman guard the gates of the heavenly world. A hero is born in the family of anyone who knows these five attendants of Brahman, the gatekeepers of the heavenly world, in this way. Anyone who knows these five attendants of Brahman, the gatekeepers of the heavenly world, in this way reaches the heavenly world.\n\n[3.13.7] The light that shines beyond this heaven, above everything, above all things, in the highest worlds with nothing higher, is this light inside a person. Here is its sign:\n\n[3.13.8] Here is how it is seen: one feels warmth by touching this body. Here is how it is heard: one closes both ears and hears something like a rumble, like a roar, like a blazing fire. One should meditate on it as both seen and heard. Anyone who knows this becomes pleasing to the eye and well known—anyone who knows this.\n\n### Section 3.14\n\n[3.14.1] All this is Brahman. Everything is born from it, returns to it, and breathes in it. One should meditate on it with a calm mind. A person is shaped by his resolve. Whatever his resolve is in this world, that is what he becomes after leaving it. So he should form his resolve.\n\n[3.14.2] The Self is made of mind. Its body is life-breath, its form is light, its purpose comes true, and its nature is space. It contains all actions, all desires, all smells, and all tastes. It embraces all this. It does not speak and has no concerns.\n\n[3.14.3] This Self of mine inside the heart is smaller than a grain of rice, a grain of barley, a mustard seed, a millet grain, or a millet kernel. This Self of mine inside the heart is larger than the earth, larger than the space between earth and heaven, larger than heaven, larger than these worlds.\n\n[3.14.4] It contains all actions, all desires, all smells, and all tastes. It embraces all this. It does not speak and has no concerns. \"This Self of mine inside the heart is Brahman. After leaving here, I will reach it.\" Anyone who has this conviction has no doubt. So Shandilya said—Shandilya.\n\n### Section 3.15\n\n[3.15.1] There is a chest whose hollow is the space between earth and heaven and whose bottom is the earth. It does not wear out. The directions are its corners, and heaven is its opening at the top. This chest holds wealth. This whole universe rests in it.\n\n[3.15.2] Its eastern direction is named Juhu, its southern direction Sahamana, its western direction Rajni, and its northern direction Subhuta. The wind is their calf. Anyone who knows the wind as the calf of the directions in this way does not weep over a son. \"I know the wind as the calf of the directions in this way. May I not weep over a son.\"\n\n[3.15.3] \"I take refuge in the unharmed chest, with so-and-so, so-and-so, so-and-so. I take refuge in life-breath, with so-and-so, so-and-so, so-and-so. I take refuge in Bhuh, with so-and-so, so-and-so, so-and-so. I take refuge in Bhuvah, with so-and-so, so-and-so, so-and-so. I take refuge in Svah, with so-and-so, so-and-so, so-and-so.\"\n\n[3.15.4] \"When I said, 'I take refuge in life-breath,' life-breath is everything that exists, whatever there is. That is what I took refuge in.\n\n[3.15.5] \"When I said, 'I take refuge in Bhuh,' what I said was, 'I take refuge in earth. I take refuge in the space between earth and heaven. I take refuge in heaven.'\n\n[3.15.6] \"When I said, 'I take refuge in Bhuvah,' what I said was, 'I take refuge in Agni. I take refuge in the wind. I take refuge in the sun.'\n\n[3.15.7] \"When I said, 'I take refuge in Svah,' what I said was, 'I take refuge in the Rigveda. I take refuge in the Yajurveda. I take refuge in the Samaveda.' That is what I said; that is what I said.\"\n\n### Section 3.16\n\n[3.16.1] A person is a sacrifice. His first twenty-four years are the morning pressing. The Gayatri meter has twenty-four syllables, and the morning pressing uses Gayatri. The Vasus are associated with this part of his life. The life-breaths are the Vasus, because they make everything live here.\n\n[3.16.2] If something troubles him at this age, he should say, \"Life-breaths, Vasus, extend this morning pressing of mine into the midday pressing. May I, the sacrifice, not come to an end among the life-breaths, the Vasus.\" He rises out of that trouble and becomes well.\n\n[3.16.3] The next forty-four years are the midday pressing. The Trishtubh meter has forty-four syllables, and the midday pressing uses Trishtubh. The Rudras are associated with this part of his life. The life-breaths are the Rudras, because they make everything here weep.\n\n[3.16.4] If something troubles him at this age, he should say, \"Life-breaths, Rudras, extend this midday pressing of mine into the third pressing. May I, the sacrifice, not come to an end among the life-breaths, the Rudras.\" He rises out of that trouble and becomes well.\n\n[3.16.5] The next forty-eight years are the third pressing. The Jagati meter has forty-eight syllables, and the third pressing uses Jagati. The Adityas are associated with this part of his life. The life-breaths are the Adityas, because they take up everything here.\n\n[3.16.6] If something troubles him at this age, he should say, \"Life-breaths, Adityas, extend this third pressing of mine to the full span of life. May I, the sacrifice, not come to an end among the life-breaths, the Adityas.\" He rises out of that trouble and becomes well.\n\n[3.16.7] Knowing this, Mahidasa Aitareya said, \"Why are you troubling me like this? I will not die from this.\" He lived for a hundred and sixteen years. Anyone who knows this lives for a hundred and sixteen years.\n\n### Section 3.17\n\n[3.17.1] When a person is hungry, thirsty, or has no pleasure, these are his initiation rites.\n\n[3.17.2] When he eats, drinks, or enjoys himself, he takes part in the preparatory rites.\n\n[3.17.3] When he laughs, eats, or has sex, he takes part in the sung and recited praises.\n\n[3.17.4] His austerity, giving, honesty, not harming others, and speaking the truth are his gifts to the priests.\n\n[3.17.5] That is why people say, \"He will bring forth,\" and \"He has brought forth.\" This is his being born again. His death is his final ritual bath.\n\n[3.17.6] After teaching this to Krishna, Devaki's son, Ghora Angirasa said, \"At the final hour, one should turn to these three sayings: 'You are imperishable. You are unshaken. You are made strong by life-breath.'\" Krishna became free of thirst. There are these two Rig verses about this:\n\n[3.17.7] \"Then, from the seed of the ancient one.\"\n\"Seeing the higher light beyond the darkness, seeing the higher sunlight,\nwe have reached the sun, the god among the gods, the highest light.\"\n\"The highest light.\"\n\n### Section 3.18\n\n[3.18.1] One should meditate on the mind as Brahman. This is the teaching about oneself. Now the teaching about the gods: one should meditate on space as Brahman. Both have been taught—the teaching about oneself and the teaching about the gods.\n\n[3.18.2] This Brahman has four feet. Speech is one foot, life-breath is one foot, the eye is one foot, and the ear is one foot. This is the teaching about oneself. Now the teaching about the gods: Agni is one foot, the wind is one foot, the sun is one foot, and the directions are one foot. Both have been taught—the teaching about oneself and the teaching about the gods.\n\n[3.18.3] Speech is one of Brahman's four feet. It shines and gives heat through the light of Agni. Anyone who knows this shines and gives heat through renown, fame, and the radiance of sacred learning.\n\n[3.18.4] Life-breath is one of Brahman's four feet. It shines and gives heat through the light of the wind. Anyone who knows this shines and gives heat through renown, fame, and the radiance of sacred learning.\n\n[3.18.5] The eye is one of Brahman's four feet. It shines and gives heat through the light of the sun. Anyone who knows this shines and gives heat through renown, fame, and the radiance of sacred learning.\n\n[3.18.6] The ear is one of Brahman's four feet. It shines and gives heat through the light of the directions. Anyone who knows this shines and gives heat through renown, fame, and the radiance of sacred learning—anyone who knows this.\n\n### Section 3.19\n\n[3.19.1] \"The sun is Brahman\" is the teaching. Here is its explanation. In the beginning, all this did not exist. It came to exist. It developed and became an egg. It lay there for the length of a year. It split open, and the two halves of its shell became silver and gold.\n\n[3.19.2] The silver half is this earth. The gold half is heaven. The outer membrane is the mountains. The inner membrane is clouds and mist. The veins are the rivers. The fluid in the bladder is the ocean.\n\n[3.19.3] What was born from it is the sun up there. As it was born, loud, jubilant cries rose after it, along with all beings and all desires. That is why, at its rising and its setting, loud, jubilant cries rise after it, along with all beings and all desires.\n\n[3.19.4] If someone knows this and meditates on the sun as Brahman, happy cries will soon come to him and sound all around him—sound all around him.\n\n### Section 4.1\n\n[4.1.1] Janashruti Pautrayana gave with faith. He gave generously and had plenty of food cooked. He had guesthouses built everywhere, thinking, \"People everywhere will eat my food.\"\n\n[4.1.2] One night some swans flew overhead. One swan called to another, \"Hey, hey, Bhallaksha, Bhallaksha! Janashruti Pautrayana's light spreads out like daylight. Don't touch it! Don't let it burn you!\"\n\n[4.1.3] The other answered, \"Who is this man you speak of as if he were Raikva with a cart?\" \"Who is this Raikva with a cart?\"\n\n[4.1.4] \"When someone wins with the throw of four, all the lower throws go to him. In the same way, all the good that people do comes to Raikva. The person I have described is someone who knows what he knows.\"\n\n[4.1.5] Janashruti Pautrayana overheard this. As soon as he got up, he said to his attendant, \"Hey, you speak as if I were Raikva with a cart!\" \"Who is this Raikva with a cart?\"\n\n[4.1.6] \"When someone wins with the throw of four, all the lower throws go to him. In the same way, all the good that people do comes to Raikva. The person I have described is someone who knows what he knows.\"\n\n[4.1.7] The attendant searched and came back, saying, \"I couldn't find him.\" Janashruti told him, \"My man, go looking for him where one would look for a brahmin.\"\n\n[4.1.8] The attendant approached a man sitting under a cart, scratching his scabby skin, and sat beside him. He asked, \"Sir, are you Raikva with a cart?\" \"Yes, my man, I am,\" he answered. The attendant came back and said, \"I found him.\"\n\n### Section 4.2\n\n[4.2.1] Janashruti Pautrayana took six hundred cows, a gold necklace, and a mule-drawn chariot and went to Raikva. He said to him:\n\n[4.2.2] \"Raikva, here are six hundred cows, here is a gold necklace, and here is a mule-drawn chariot. Sir, teach me about the god you meditate on.\"\n\n[4.2.3] Raikva answered, \"Ah, Shudra! Keep it, along with the cows!\" Then Janashruti Pautrayana took a thousand cows, a gold necklace, a mule-drawn chariot, and his daughter and went to him again.\n\n[4.2.4] He said to him, \"Raikva, here are a thousand cows, here is a gold necklace, here is a mule-drawn chariot, here is a wife for you, and here is the village where you live. Sir, please teach me.\"\n\n[4.2.5] Lifting her face, Raikva said, \"You have brought these, Shudra. Through this face alone you will get me to speak.\" The places in the Mahavrisha country where he lived for Janashruti are called Raikvaparna. He then taught him.\n\n### Section 4.3\n\n[4.3.1] \"The wind takes things into itself. When a fire goes out, it goes into the wind. When the sun sets, it goes into the wind. When the moon sets, it goes into the wind.\n\n[4.3.2] \"When waters dry up, they go into the wind. The wind takes all these into itself. This is the teaching about the gods.\n\n[4.3.3] \"Now the teaching about oneself: life-breath takes things into itself. When a person sleeps, speech goes into life-breath, the eye into life-breath, the ear into life-breath, and the mind into life-breath. Life-breath takes all these into itself.\n\n[4.3.4] \"These are the two that take things into themselves: the wind among the gods, and life-breath among the vital powers.\"\n\n[4.3.5] Once, while Shaunaka Kapeya and Abhipratarin Kakshaseni were being served a meal, a student of sacred learning begged them for food. They did not give him any.\n\n[4.3.6] He said:\n\"One god swallowed four great ones.\nWho is he, the guardian of the world?\nKapeya, Abhipratarin, mortals do not see him living in many forms,\nthe one whose food this is, but who has not been given this food.\"\n\n[4.3.7] Shaunaka Kapeya thought it over and replied:\n\"The Self of the gods, the parent of living beings,\nwith golden fangs, the eater, the wise one—\nthey call his greatness vast,\nfor he eats what is not food without being eaten himself.\nThat is what we meditate on, student. Give him food.\"\n\n[4.3.8] They gave him food. These five and the other five make ten. That is the winning throw of four. So in every direction, the ten are food. The ten are the winning throw of four. This is Viraj, the eater of food. Through it, all this is seen. Anyone who knows this sees all this and has food to eat—anyone who knows this.\n\n### Section 4.4\n\n[4.4.1] Satyakama Jabala said to his mother Jabala, \"Mother, I want to live as a student of sacred learning. What family line do I belong to?\"\n\n[4.4.2] She told him, \"Son, I don't know what family line you belong to. When I was young, I worked as a servant and moved about a great deal. That was when I had you. I don't know what family line you belong to. But my name is Jabala, and your name is Satyakama. So call yourself Satyakama Jabala.\"\n\n[4.4.3] He went to Haridrumata Gautama and said, \"Sir, I want to live with you as a student of sacred learning. May I come to you?\"\n\n[4.4.4] Gautama asked him, \"My boy, what family line do you belong to?\" He said, \"Sir, I don't know what family line I belong to. I asked my mother, and she told me, 'When I was young, I worked as a servant and moved about a great deal. That was when I had you. I don't know what family line you belong to. But my name is Jabala, and your name is Satyakama.' So, sir, I am Satyakama Jabala.\"\n\n[4.4.5] Gautama told him, \"Someone who is not a brahmin could not say this. Bring firewood, my boy. I will accept you as a student. You have not turned away from the truth.\" After accepting him, he separated out four hundred thin, weak cows and said, \"My boy, follow these cows.\" As Satyakama drove them away, he said, \"I won't return with fewer than a thousand.\" He stayed away for years, until they reached a thousand.\n\n### Section 4.5\n\n[4.5.1] Then a bull spoke to him: \"Satyakama!\" \"Yes, sir,\" he answered. \"My boy, we have reached a thousand. Take us to the teacher's home.\n\n[4.5.2] \"And let me tell you one quarter of Brahman.\" \"Please tell me, sir.\" The bull told him, \"The east is one part, the west is one part, the south is one part, and the north is one part. My boy, this quarter of Brahman has four parts. Its name is Radiant.\n\n[4.5.3] \"Anyone who knows this and meditates on this four-part quarter of Brahman as Radiant becomes radiant in this world. Anyone who knows this and meditates on this four-part quarter of Brahman as Radiant wins radiant worlds.\"\n\n### Section 4.6\n\n[4.6.1] \"Agni will tell you a quarter.\" The next day, Satyakama drove the cows onward. When they stopped for the evening, he lit a fire, penned the cows, put wood on the fire, and sat down west of it, facing east.\n\n[4.6.2] Agni spoke to him: \"Satyakama!\" \"Yes, sir,\" he answered.\n\n[4.6.3] \"My boy, let me tell you one quarter of Brahman.\" \"Please tell me, sir.\" Agni told him, \"The earth is one part, the space between earth and heaven is one part, heaven is one part, and the ocean is one part. My boy, this quarter of Brahman has four parts. Its name is Endless.\n\n[4.6.4] \"Anyone who knows this and meditates on this four-part quarter of Brahman as Endless becomes endless in this world. Anyone who knows this and meditates on this four-part quarter of Brahman as Endless wins endless worlds.\"\n\n### Section 4.7\n\n[4.7.1] \"A swan will tell you a quarter.\" The next day, Satyakama drove the cows onward. When they stopped for the evening, he lit a fire, penned the cows, put wood on the fire, and sat down west of it, facing east.\n\n[4.7.2] A swan flew down and spoke to him: \"Satyakama!\" \"Yes, sir,\" he answered.\n\n[4.7.3] \"My boy, let me tell you one quarter of Brahman.\" \"Please tell me, sir.\" The swan told him, \"Fire is one part, the sun is one part, the moon is one part, and lightning is one part. My boy, this quarter of Brahman has four parts. Its name is Full of Light.\n\n[4.7.4] \"Anyone who knows this and meditates on this four-part quarter of Brahman as Full of Light becomes full of light in this world. Anyone who knows this and meditates on this four-part quarter of Brahman as Full of Light wins worlds full of light.\"\n\n### Section 4.8\n\n[4.8.1] \"A diving bird will tell you a quarter.\" The next day, Satyakama drove the cows onward. When they stopped for the evening, he lit a fire, penned the cows, put wood on the fire, and sat down west of it, facing east.\n\n[4.8.2] A diving bird flew down and spoke to him: \"Satyakama!\" \"Yes, sir,\" he answered.\n\n[4.8.3] \"My boy, let me tell you one quarter of Brahman.\" \"Please tell me, sir.\" The diving bird told him, \"Life-breath is one part, the eye is one part, the ear is one part, and the mind is one part. My boy, this quarter of Brahman has four parts. Its name is Having a Home.\n\n[4.8.4] \"Anyone who knows this and meditates on this four-part quarter of Brahman as Having a Home has a home in this world. Anyone who knows this and meditates on this four-part quarter of Brahman as Having a Home wins worlds that have a home.\"\n\n### Section 4.9\n\n[4.9.1] He reached the teacher's home. His teacher spoke to him: \"Satyakama!\" \"Yes, sir,\" he answered.\n\n[4.9.2] \"My boy, you look like someone who knows Brahman. Who taught you?\" \"Beings other than humans,\" he answered. \"But, sir, I would like you yourself to teach me.\n\n[4.9.3] \"I have heard from people like you that knowledge learned from a teacher brings the best result.\" The teacher told him this very same teaching. Nothing was left out—nothing was left out.\n\n### Section 4.10\n\n[4.10.1] Upakosala Kamalayana lived with Satyakama Jabala as a student of sacred learning. He tended his fires for twelve years. Satyakama let his other resident students finish their studies, but he did not let Upakosala finish.\n\n[4.10.2] His wife told him, \"This student has practiced strict self-discipline. He has tended the fires well. Don't let the fires speak against you. Teach him.\" But Satyakama went away without teaching him.\n\n[4.10.3] In his distress, Upakosala decided not to eat. The teacher's wife told him, \"Student, eat. Why aren't you eating?\" He said, \"There are many desires in this person, each with a different aim. I am full of distress. I won't eat.\"\n\n[4.10.4] Then the fires spoke together: \"This student has practiced strict self-discipline. He has tended us well. Come, let's teach him.\" They told him:\n\n[4.10.5] \"Life-breath is Brahman. Joy, Kam, is Brahman. Space, Kham, is Brahman.\" He said, \"I understand that life-breath is Brahman. But I don't understand Kam and Kham.\" They said, \"What is Kam is Kham, and what is Kham is Kam.\" In this way they taught him about life-breath and space.\n\n### Section 4.11\n\n[4.11.1] Then the household fire taught him: \"Earth, fire, food, and the sun. The person seen in the sun is me. I am that very one.\n\n[4.11.2] \"Anyone who knows this and meditates on it removes wrongdoing and gains a world. He reaches his full lifespan and lives a long time. His descendants do not die out. We protect anyone who knows this and meditates on it, both in this world and in the other world.\"\n\n### Section 4.12\n\n[4.12.1] Then the fire for cooking the priests' food taught him: \"Water, the directions, the stars, and the moon. The person seen in the moon is me. I am that very one.\n\n[4.12.2] \"Anyone who knows this and meditates on it removes wrongdoing and gains a world. He reaches his full lifespan and lives a long time. His descendants do not die out. We protect anyone who knows this and meditates on it, both in this world and in the other world.\"\n\n### Section 4.13\n\n[4.13.1] Then the offering fire taught him: \"Life-breath, space, heaven, and lightning. The person seen in lightning is me. I am that very one.\n\n[4.13.2] \"Anyone who knows this and meditates on it removes wrongdoing and gains a world. He reaches his full lifespan and lives a long time. His descendants do not die out. We protect anyone who knows this and meditates on it, both in this world and in the other world.\"\n\n### Section 4.14\n\n[4.14.1] The fires said, \"Upakosala, my boy, this is our teaching about ourselves and about the Self. But your teacher will tell you the way onward.\" Then his teacher came back and spoke to him: \"Upakosala!\"\n\n[4.14.2] \"Yes, sir,\" he answered. \"My boy, your face shines like that of someone who knows Brahman. Who taught you?\" \"Who could have taught me, sir?\" he said, seeming to hide it. Referring to the fires, the teacher said, \"These surely look different now.\" \"My boy, what did they tell you?\"\n\n[4.14.3] \"This,\" he answered. \"My boy, they told you about the worlds. But I will tell you this. Just as water does not stick to a lotus leaf, an evil action does not stick to someone who knows this.\" \"Please tell me, sir.\" So the teacher told him.\n\n### Section 4.15\n\n[4.15.1] He said, \"The person seen in the eye is the Self. This is immortal and free from fear. This is Brahman.\" Even if someone pours melted butter or water into the eye, it goes only to the eyelids.\n\n[4.15.2] \"They call this one Samyadvama, where good things meet, because all good things come together in him. All good things come together in anyone who knows this.\n\n[4.15.3] \"He is also Vamani, the one who leads good things, because he leads all good things. Anyone who knows this leads all good things.\n\n[4.15.4] \"He is also Bhamani, the one who shines, because he shines in all worlds. Anyone who knows this shines in all worlds.\n\n[4.15.5] \"Whether funeral rites are performed for them or not, they reach the flame. From the flame they go to the day, from the day to the fortnight of the waxing moon, from that fortnight to the six months when the sun travels north, from those months to the year, from the year to the sun, from the sun to the moon, and from the moon to lightning. There is a person there who is not human.\n\n[4.15.6] \"He leads them to Brahman. This is the path of the gods, the path of Brahman. Those who follow it do not return to this human cycle. They do not return.\"\n\n### Section 4.16\n\n[4.16.1] The wind that blows is the sacrifice. As it moves, it purifies all this. Because it purifies all this as it moves, it is the sacrifice. Mind and speech are its two tracks.\n\n[4.16.2] The supervising brahmin priest prepares one of these tracks with his mind. The Hotri, Adhvaryu, and Udgatri priests prepare the other with speech. If the supervising priest speaks after the morning recitation has begun but before its closing verse—\n\n[4.16.3] then only one track is prepared, and the other is lost. Just as someone walking on one foot, or a chariot moving on one wheel, comes to harm, his sacrifice comes to harm. When the sacrifice comes to harm, the person making the sacrifice comes to harm along with it. After sacrificing, he is worse off.\n\n[4.16.4] But if the supervising priest does not speak after the morning recitation has begun and before its closing verse, they prepare both tracks. Neither is lost.\n\n[4.16.5] Just as someone walking on both feet, or a chariot moving on both wheels, stays steady, his sacrifice stays steady. When the sacrifice stays steady, the person making the sacrifice stays steady along with it. After sacrificing, he is better off.\n\n### Section 4.17\n\n[4.17.1] Prajapati heated the worlds. As they were heated, he drew out their essences: fire from the earth, wind from the space between earth and heaven, and the sun from heaven.\n\n[4.17.2] He heated these three gods. As they were heated, he drew out their essences: Rig verses from fire, Yajus formulas from wind, and Saman chants from the sun.\n\n[4.17.3] He heated this threefold sacred knowledge. As it was heated, he drew out its essences: Bhuh from the Rig verses, Bhuvah from the Yajus formulas, and Svah from the Saman chants.\n\n[4.17.4] If the sacrifice is damaged on the side of the Rig verses, one should make an offering in the household fire, saying, \"Bhuh, svaha!\" With the essence and strength of the Rig verses, one repairs the damage to the Rig-verse part of the sacrifice.\n\n[4.17.5] If it is damaged on the side of the Yajus formulas, one should make an offering in the southern fire, saying, \"Bhuvah, svaha!\" With the essence and strength of the Yajus formulas, one repairs the damage to the Yajus-formula part of the sacrifice.\n\n[4.17.6] If it is damaged on the side of the Saman chants, one should make an offering in the offering fire, saying, \"Svah, svaha!\" With the essence and strength of the Saman chants, one repairs the damage to the Saman part of the sacrifice.\n\n[4.17.7] One joins gold with salt, silver with gold, tin with silver, lead with tin, iron with lead, wood with iron, and wood with leather.\n\n[4.17.8] In the same way, one repairs the damage to a sacrifice with the strength of these worlds, these gods, and this threefold sacred knowledge. A sacrifice has a healer when its supervising brahmin priest knows this.\n\n[4.17.9] A sacrifice slopes northward when its supervising brahmin priest knows this. There is this song about a supervising brahmin priest who knows this:\n\"Wherever it turns, the man goes there.\n\n[4.17.10] The supervising brahmin alone, the officiating priest, protects the Kurus as a mare does.\"\nA supervising brahmin priest who knows this protects the sacrifice, the person making the sacrifice, and all the officiating priests. That is why one should choose only someone who knows this as the supervising brahmin priest, not someone who does not know this—not someone who does not know this.\n\n### Section 5.1\n\n[5.1.1] Anyone who knows what is oldest and best becomes oldest and best. The life-breath is what is oldest and best.\n\n[5.1.2] Anyone who knows what is most prosperous becomes the most prosperous among their own people. Speech is what is most prosperous.\n\n[5.1.3] Anyone who knows the firm foundation stands firm in this world and the next. Sight is the firm foundation.\n\n[5.1.4] Anyone who knows fulfillment has their wishes fulfilled, both divine and human. Hearing is fulfillment.\n\n[5.1.5] Anyone who knows the home becomes a home for their own people. The mind is the home.\n\n[5.1.6] Then the vital powers argued over which was better. Each said, \"I am better! I am better!\"\n\n[5.1.7] The vital powers went to their father, Prajapati, and asked, \"Sir, which of us is best?\" He told them, \"The best of you is the one whose departure would leave the body looking worst.\"\n\n[5.1.8] Speech left. After staying away for a year, it returned and asked, \"How were you able to live without me?\" They answered, \"Like people who cannot speak. We did not speak, but we breathed with the life-breath, saw with the eyes, heard with the ears, and thought with the mind. That is how.\" Speech went back in.\n\n[5.1.9] Sight left. After staying away for a year, it returned and asked, \"How were you able to live without me?\" They answered, \"Like blind people. We did not see, but we breathed with the life-breath, spoke with speech, heard with the ears, and thought with the mind. That is how.\" Sight went back in.\n\n[5.1.10] Hearing left. After staying away for a year, it returned and asked, \"How were you able to live without me?\" They answered, \"Like deaf people. We did not hear, but we breathed with the life-breath, spoke with speech, saw with the eyes, and thought with the mind. That is how.\" Hearing went back in.\n\n[5.1.11] The mind left. After staying away for a year, it returned and asked, \"How were you able to live without me?\" They answered, \"Like little children whose minds have not developed. We breathed with the life-breath, spoke with speech, saw with the eyes, and heard with the ears. That is how.\" The mind went back in.\n\n[5.1.12] Then the life-breath was about to leave. It pulled up the other vital powers, as a fine horse might pull up the stakes that tether its feet. They gathered around it and said, \"Sir, stay! You are the best of us. Do not leave!\"\n\n[5.1.13] Then speech told it, \"If I am the most prosperous, you are the most prosperous.\" Then sight told it, \"If I am the firm foundation, you are the firm foundation.\"\n\n[5.1.14] Then hearing told it, \"If I am fulfillment, you are fulfillment.\" Then the mind told it, \"If I am the home, you are the home.\"\n\n[5.1.15] People do not call these things speeches, sights, hearings, or minds. They simply call them vital powers, because the life-breath is all of them.\n\n### Section 5.2\n\n[5.2.1] The life-breath asked, \"What will be my food?\" They answered, \"Everything eaten as food, even by dogs and birds.\" All that is food for Ana, the breather. Its direct name is Ana. For someone who knows this, nothing is unfit to be food.\n\n[5.2.2] It asked, \"What will be my clothing?\" They answered, \"Water.\" That is why people who are about to eat cover it with water before and after eating. A person who knows this gets clothing and does not go naked.\n\n[5.2.3] After teaching this to Goshruti Vaiyaghrapadya, Satyakama Jabala said, \"If someone taught this even to a dry stump, branches would grow from it and leaves would sprout.\"\n\n[5.2.4] If someone wants to become great, they should undergo initiation at the new moon. On the night of the full moon, they should mix a mash of every kind of plant with yogurt and honey. They should offer clarified butter in the fire, saying, \"Svaha to the oldest and best!\" Then they should pour the remaining butter into the mash.\n\n[5.2.5] They should offer clarified butter in the fire, saying, \"Svaha to the most prosperous!\" Then they should pour the remaining butter into the mash. They should offer clarified butter in the fire, saying, \"Svaha to the firm foundation!\" Then they should pour the remaining butter into the mash. They should offer clarified butter in the fire, saying, \"Svaha to fulfillment!\" Then they should pour the remaining butter into the mash. They should offer clarified butter in the fire, saying, \"Svaha to the home!\" Then they should pour the remaining butter into the mash.\n\n[5.2.6] Then they should move back, put some mash in their cupped hands, and quietly recite, \"Your name is Ama, for all this is with you. It is the oldest, the best, the king, the ruler. May it bring me the position of oldest and best, kingship and rule. May I become all this.\"\n\n[5.2.7] Then they should sip it, one line at a time, with this Rig verse:\nThey sip, saying, \"We choose that of Savitar.\"\nThey sip, saying, \"We choose the god's food.\"\nThey sip, saying, \"The best, which sustains everything.\"\nThey drink all the rest, saying, \"We quickly direct our thoughts to Bhaga.\"\n\n[5.2.8] After rinsing the bowl or cup, they should lie down west of the fire, on a skin or on the bare ground. They should remain silent and untroubled. If they see a woman in a dream, they should know that the rite has succeeded.\n\n[5.2.9] There is this verse about it:\n\"When, in rites done to fulfill a wish,\na person sees a woman in dreams,\nthey should recognize success\nin that dream's sign,\nin that dream's sign.\"\n\n### Section 5.3\n\n[5.3.1] Shvetaketu, Aruni's son, went to the assembly of the Panchalas. Pravahana Jaivali asked him, \"Young man, has your father taught you?\" \"Yes, sir, he has.\"\n\n[5.3.2] \"Do you know where people go when they leave this world?\" \"No, sir.\" \"Do you know how they come back?\" \"No, sir.\" \"Do you know where the path of the gods and the path of the ancestors separate?\" \"No, sir.\"\n\n[5.3.3] \"Do you know why that world never fills up?\" \"No, sir.\" \"Do you know how, at the fifth offering, water comes to be called a person?\" \"No, sir, I do not.\"\n\n[5.3.4] \"Then why did you say you had been taught? How could someone who does not know these things say they had been taught?\" Shvetaketu was upset and went to his father. He said, \"You did not teach me, yet you told me, 'I have taught you.'\"\n\n[5.3.5] \"That fellow from the ruling class asked me five questions. I could not answer even one of them.\" His father said, \"From what you told me of those questions, I do not know even one of the answers myself. If I had known them, how could I have kept them from you?\"\n\n[5.3.6] Gautama went to the king, who received him with honor. In the morning he went to the king in the assembly. The king said to him, \"Revered Gautama, choose a gift of human wealth.\" He answered, \"Keep your human wealth, king. Tell me just what you said in the boy's presence.\" The king became troubled.\n\n[5.3.7] He told Gautama to stay a long time. Then he said, \"Gautama, from what you have told me, this knowledge has never reached brahmins before you. That is why, in all the worlds, rule has belonged to the ruling class alone.\" Then he taught him.\n\n### Section 5.4\n\n[5.4.1] \"Gautama, that world is a fire. The sun is its fuel. The rays are its smoke. Day is its flame. The moon is its coals. The stars are its sparks.\n\n[5.4.2] \"In this fire the gods offer faith. From that offering King Soma is born.\"\n\n### Section 5.5\n\n[5.5.1] \"Gautama, Parjanya, the rain god, is a fire. Wind is his fuel. The cloud is his smoke. Lightning is his flame. The thunderbolt is his coals. The rumblings of thunder are his sparks.\n\n[5.5.2] \"In this fire the gods offer King Soma. From that offering rain is born.\"\n\n### Section 5.6\n\n[5.6.1] \"Gautama, the earth is a fire. The year is its fuel. Space is its smoke. Night is its flame. The directions are its coals. The directions between them are its sparks.\n\n[5.6.2] \"In this fire the gods offer rain. From that offering food is born.\"\n\n### Section 5.7\n\n[5.7.1] \"Gautama, a man is a fire. Speech is his fuel. The life-breath is his smoke. The tongue is his flame. The eyes are his coals. The ears are his sparks.\n\n[5.7.2] \"In this fire the gods offer food. From that offering semen is born.\"\n\n### Section 5.8\n\n[5.8.1] \"Gautama, a woman is a fire. Her genitals are the fuel. When a man speaks to her invitingly, that is the smoke. Her vagina is the flame. When he penetrates her, that is the coals. Their pleasure is the sparks.\n\n[5.8.2] \"In this fire the gods offer semen. From that offering an embryo is born.\"\n\n### Section 5.9\n\n[5.9.1] \"That is how, at the fifth offering, water comes to be called a person. The embryo, wrapped in its membrane, stays inside for ten months, or nine, or however long it takes. Then it is born.\n\n[5.9.2] \"Once born, the person lives for their allotted life. When they die, at the appointed time, people carry them from here to the fire—the very fire from which they came, from which they were born.\"\n\n### Section 5.10\n\n[5.10.1] \"Those who know this, and those in the forest who practice devotion to faith and austerity, reach the flame. From the flame they reach the day. From the day they reach the half of the month when the moon grows. From that half-month they reach the six months when the sun moves north.\n\n[5.10.2] \"From those months they reach the year. From the year they reach the sun. From the sun they reach the moon. From the moon they reach lightning. There a person who is not human leads them to Brahman. This is the path of the gods.\n\n[5.10.3] \"But those in the village who devote themselves to sacrifices, public works, and gifts reach smoke. From smoke they reach night. From night they reach the other half of the month, when the moon shrinks. From that half-month they reach the six months when the sun moves south. They do not reach the year.\n\n[5.10.4] \"From those months they reach the world of the ancestors. From the world of the ancestors they reach space. From space they reach the moon. This is King Soma. He is the gods' food. The gods eat him.\n\n[5.10.5] \"After staying there until the result of their deeds runs out, they return by the same route they came. They return to space, and from space to wind. Having become wind, they become smoke. Having become smoke, they become mist.\n\n[5.10.6] \"Having become mist, they become a cloud. Having become a cloud, they fall as rain. Here they are born as rice and barley, herbs and trees, sesame and beans. From there, escape is very hard indeed. They take the form of whoever eats that food and releases semen.\n\n[5.10.7] \"Those whose conduct here has been good are likely to enter a good womb—the womb of a brahmin, a kshatriya, or a vaishya. But those whose conduct here has been foul are likely to enter a foul womb—the womb of a dog, a pig, or a Chandala.\n\n[5.10.8] \"Those who go by neither of these paths become these small creatures that keep coming back again and again. 'Be born! Die!' This is the third condition. That is why that world does not fill up. So a person should guard against this. There is this verse about it:\n\n[5.10.9] \"'A thief of gold, someone who drinks liquor,\nsomeone who sleeps with their teacher's wife, and a killer of a brahmin—\nthese four fall,\nand so does a fifth who keeps their company.'\n\n[5.10.10] \"But someone who knows these five fires in this way is not stained by evil, even if they keep such people's company. They become clean and purified, and reach a good world—someone who knows this, someone who knows this.\"\n\n### Section 5.11\n\n[5.11.1] Prachinashala Aupamanyava, Satyayajna Paulushi, Indradyumna Bhallaveya, Jana Sharkarakshya, and Budila Ashvatarashvi were wealthy householders deeply learned in sacred tradition. They met and discussed the question, \"What is the Self? What is Brahman?\"\n\n[5.11.2] They came to this decision: \"Gentlemen, Uddalaka Aruni is now studying this Self Vaishvanara. Let us go to him.\" So they went to him.\n\n[5.11.3] He thought, \"These wealthy householders, so deeply learned in sacred tradition, will question me. I may not be able to answer them fully. I had better direct them to someone else.\"\n\n[5.11.4] He told them, \"Gentlemen, Ashvapati Kaikeya is now studying this Self Vaishvanara. Let us go to him.\" So they went to him.\n\n[5.11.5] When they arrived, the king had each of them honored separately. When he rose the next morning, he said, \"In my kingdom there is no thief, no miser, no drunkard, no one who has failed to establish the sacred fires, no one without learning, and no sexually promiscuous man—much less a sexually promiscuous woman. Gentlemen, I am about to perform a sacrifice. I will give you as much wealth as I give each officiating priest. Please stay.\"\n\n[5.11.6] They said, \"A person should state the purpose for which they travel. You are now studying this Self Vaishvanara. Tell us about that.\"\n\n[5.11.7] He told them, \"I will answer you in the morning.\" The next morning they approached him with firewood in their hands. Without putting them through an initiation, he told them this.\n\n### Section 5.12\n\n[5.12.1] \"Aupamanyava, what do you worship as the Self?\" He replied, \"Heaven, revered king.\" The king said, \"The Self you worship is the brightly shining Self Vaishvanara. That is why the Suta, Prasuta, and Asuta Soma pressings take place in your family.\n\n[5.12.2] \"You eat food and see what you love. Anyone who worships this Self Vaishvanara in this way eats food and sees what they love, and their family has the radiance of sacred knowledge. But this is the Self's head,\" he said. \"Your head would have fallen off if you had not come to me.\"\n\n### Section 5.13\n\n[5.13.1] Then he asked Satyayajna Paulushi, a descendant of Prachinayogya, \"What do you worship as the Self?\" He replied, \"The sun, revered king.\" The king said, \"The Self you worship is the Self Vaishvanara of every form. That is why your family has wealth of many different forms.\n\n[5.13.2] \"A mule-drawn chariot, a slave woman, and a gold necklace are at your disposal. You eat food and see what you love. Anyone who worships this Self Vaishvanara in this way eats food and sees what they love, and their family has the radiance of sacred knowledge. But this is the Self's eye,\" he said. \"You would have become blind if you had not come to me.\"\n\n### Section 5.14\n\n[5.14.1] Then he asked Indradyumna Bhallaveya, \"Vaiyaghrapadya, what do you worship as the Self?\" He replied, \"Wind, revered king.\" The king said, \"The Self you worship is the Self Vaishvanara that takes separate paths. That is why tributes come to you from different places and separate lines of chariots follow you.\n\n[5.14.2] \"You eat food and see what you love. Anyone who worships this Self Vaishvanara in this way eats food and sees what they love, and their family has the radiance of sacred knowledge. But this is the Self's life-breath,\" he said. \"Your life-breath would have left you if you had not come to me.\"\n\n### Section 5.15\n\n[5.15.1] Then he asked Jana Sharkarakshya, \"What do you worship as the Self?\" He replied, \"Space, revered king.\" The king said, \"The Self you worship is the abundant Self Vaishvanara. That is why you have abundant children and wealth.\n\n[5.15.2] \"You eat food and see what you love. Anyone who worships this Self Vaishvanara in this way eats food and sees what they love, and their family has the radiance of sacred knowledge. But this is the Self's trunk,\" he said. \"Your trunk would have fallen apart if you had not come to me.\"\n\n### Section 5.16\n\n[5.16.1] Then he asked Budila Ashvatarashvi, \"Vaiyaghrapadya, what do you worship as the Self?\" He replied, \"Water, revered king.\" The king said, \"The Self you worship is the Self Vaishvanara as wealth. That is why you are wealthy and well nourished.\n\n[5.16.2] \"You eat food and see what you love. Anyone who worships this Self Vaishvanara in this way eats food and sees what they love, and their family has the radiance of sacred knowledge. But this is the Self's bladder,\" he said. \"Your bladder would have burst if you had not come to me.\"\n\n### Section 5.17\n\n[5.17.1] Then he asked Uddalaka Aruni, \"Gautama, what do you worship as the Self?\" He replied, \"The earth, revered king.\" The king said, \"The Self you worship is the Self Vaishvanara as a firm foundation. That is why you stand firm in children and livestock.\n\n[5.17.2] \"You eat food and see what you love. Anyone who worships this Self Vaishvanara in this way eats food and sees what they love, and their family has the radiance of sacred knowledge. But these are the Self's feet,\" he said. \"Your feet would have withered if you had not come to me.\"\n\n### Section 5.18\n\n[5.18.1] He told them, \"Each of you eats food knowing this Self Vaishvanara as if it were separate. But someone who worships this Self Vaishvanara as a span in size and as their own Self eats food in all worlds, in all beings, and in all selves.\n\n[5.18.2] \"For this Self Vaishvanara, the brightly shining is the head. The one of every form is the eye. The one that takes separate paths is the life-breath. The abundant is the trunk. Wealth is the bladder. The earth is the feet. The chest is the altar. The body hair is the sacrificial grass. The heart is the household fire. The mind is the cooking fire. The mouth is the offering fire.\"\n\n### Section 5.19\n\n[5.19.1] The first food that comes should be used for an offering. The first offering should be made with the words, \"Svaha to the life-breath!\" The life-breath is satisfied.\n\n[5.19.2] When the life-breath is satisfied, sight is satisfied. When sight is satisfied, the sun is satisfied. When the sun is satisfied, heaven is satisfied. When heaven is satisfied, everything ruled by heaven and the sun is satisfied. As that is satisfied, the person making the offering is satisfied with children, livestock, food to eat, vigor, and the radiance of sacred knowledge.\n\n### Section 5.20\n\n[5.20.1] The second offering should be made with the words, \"Svaha to the spreading breath!\" The spreading breath is satisfied.\n\n[5.20.2] When the spreading breath is satisfied, hearing is satisfied. When hearing is satisfied, the moon is satisfied. When the moon is satisfied, the directions are satisfied. When the directions are satisfied, everything ruled by the directions and the moon is satisfied. As that is satisfied, the person making the offering is satisfied with children, livestock, food to eat, vigor, and the radiance of sacred knowledge.\n\n### Section 5.21\n\n[5.21.1] The third offering should be made with the words, \"Svaha to the downward breath!\" The downward breath is satisfied.\n\n[5.21.2] When the downward breath is satisfied, speech is satisfied. When speech is satisfied, fire is satisfied. When fire is satisfied, the earth is satisfied. When the earth is satisfied, everything ruled by the earth and fire is satisfied. As that is satisfied, the person making the offering is satisfied with children, livestock, food to eat, vigor, and the radiance of sacred knowledge.\n\n### Section 5.22\n\n[5.22.1] The fourth offering should be made with the words, \"Svaha to the balancing breath!\" The balancing breath is satisfied.\n\n[5.22.2] When the balancing breath is satisfied, the mind is satisfied. When the mind is satisfied, Parjanya is satisfied. When Parjanya is satisfied, lightning is satisfied. When lightning is satisfied, everything ruled by lightning and Parjanya is satisfied. As that is satisfied, the person making the offering is satisfied with children, livestock, food to eat, vigor, and the radiance of sacred knowledge.\n\n### Section 5.23\n\n[5.23.1] The fifth offering should be made with the words, \"Svaha to the upward breath!\" The upward breath is satisfied.\n\n[5.23.2] When the upward breath is satisfied, the skin is satisfied. When the skin is satisfied, wind is satisfied. When wind is satisfied, space is satisfied. When space is satisfied, everything ruled by wind and space is satisfied. As that is satisfied, the person making the offering is satisfied with children, livestock, food to eat, vigor, and the radiance of sacred knowledge.\n\n### Section 5.24\n\n[5.24.1] Someone who makes the Agnihotra offering without knowing this is like someone who pushes aside the coals and makes an offering in the ashes.\n\n[5.24.2] But when someone makes the Agnihotra offering knowing this, their offering is made in all worlds, in all beings, and in all selves.\n\n[5.24.3] Just as a reed's fluffy tip put into a fire burns up, all the evils of someone who makes the Agnihotra offering knowing this burn up.\n\n[5.24.4] So even if someone who knows this gives their leftover food to a Chandala, that food is offered in their own Self Vaishvanara. There is this verse about it:\n\n[5.24.5] \"As hungry children here\nsit around their mother,\nso all beings sit around the Agnihotra offering—\nsit around the Agnihotra offering.\"\n\n### Section 6.1\n\n[6.1.1] There was a boy named Shvetaketu, Aruni's son. His father told him, \"Shvetaketu, go and live as a student of sacred learning. My dear, no one in our family goes without study and becomes a brahmin by birth alone.\"\n\n[6.1.2] At twelve he went to a teacher. At twenty-four, after studying all the Vedas, he came home proud, convinced of his learning, and stiff with conceit. His father said to him:\n\n[6.1.3] \"Shvetaketu, my dear, now that you are so proud, so convinced of your learning, and so stiff with conceit, did you ask about the teaching by which what has not been heard becomes heard, what has not been thought becomes thought, and what has not been understood becomes understood?\" \"Sir, what is that teaching like?\"\n\n[6.1.4] \"My dear, through one lump of clay, everything made of clay can be understood. The different form is only a name used in speech. Only the clay is real.\n\n[6.1.5] \"My dear, through one copper bead, everything made of copper can be understood. The different form is only a name used in speech. Only the copper is real.\n\n[6.1.6] \"My dear, through one nail clipper, everything made of black iron can be understood. The different form is only a name used in speech. Only the black iron is real. That, my dear, is what the teaching is like.\"\n\n[6.1.7] \"Surely those respected teachers did not know this. If they had known it, why would they not have told me? Sir, please tell me yourself.\" \"Yes, my dear,\" he said.\n\n### Section 6.2\n\n[6.2.1] \"My dear, in the beginning this was Being alone, just one, without a second. Some say, 'In the beginning this was Nonbeing alone, just one, without a second. From that Nonbeing, Being was born.'\n\n[6.2.2] \"But my dear, how could that be?\" he said. \"How could Being be born from Nonbeing? No, my dear, in the beginning this was Being alone, just one, without a second.\n\n[6.2.3] \"It thought, 'May I become many. May I reproduce.' It created heat. That heat thought, 'May I become many. May I reproduce.' It created water. That is why, whenever someone grieves or sweats, water is born from heat.\n\n[6.2.4] \"That water thought, 'May we become many. May we reproduce.' It created food. That is why food is most plentiful wherever it rains. Food to eat is born from water.\"\n\n### Section 6.3\n\n[6.3.1] \"There are just three kinds of origin for these creatures: being born from an egg, being born alive, and sprouting from the ground.\n\n[6.3.2] \"This deity thought, 'Let me enter these three deities as this living Self and make names and forms distinct.\n\n[6.3.3] \"'Let me make each one of them threefold.' This deity entered these three deities as this living Self and made names and forms distinct.\n\n[6.3.4] \"It made each one of them threefold. Now, my dear, learn from me how each of these three deities becomes threefold.\"\n\n### Section 6.4\n\n[6.4.1] \"The red color of fire is the form of heat. Its white color is the form of water. Its black color is the form of food. Fire's separate identity has disappeared. The different form is only a name used in speech. Only the three forms are real.\n\n[6.4.2] \"The red color of the sun is the form of heat. Its white color is the form of water. Its black color is the form of food. The sun's separate identity has disappeared. The different form is only a name used in speech. Only the three forms are real.\n\n[6.4.3] \"The red color of the moon is the form of heat. Its white color is the form of water. Its black color is the form of food. The moon's separate identity has disappeared. The different form is only a name used in speech. Only the three forms are real.\n\n[6.4.4] \"The red color of lightning is the form of heat. Its white color is the form of water. Its black color is the form of food. Lightning's separate identity has disappeared. The different form is only a name used in speech. Only the three forms are real.\n\n[6.4.5] \"The wealthy householders of the past, deeply learned in sacred tradition, knew this and used to say, 'Now no one can bring up anything we have not heard, thought about, or understood.' For they understood things through these three forms.\n\n[6.4.6] \"Whatever appeared red, they understood as the form of heat. Whatever appeared white, they understood as the form of water. Whatever appeared black, they understood as the form of food.\n\n[6.4.7] \"Whatever seemed unknown, they understood as a combination of these very deities. Now, my dear, learn from me how each of these three deities becomes threefold when it enters a person.\"\n\n### Section 6.5\n\n[6.5.1] \"Food that is eaten separates into three parts. Its coarsest part becomes feces. Its middle part becomes flesh. Its finest part becomes the mind.\n\n[6.5.2] \"Water that is drunk separates into three parts. Its coarsest part becomes urine. Its middle part becomes blood. Its finest part becomes the life-breath.\n\n[6.5.3] \"Heat taken in as food separates into three parts. Its coarsest part becomes bone. Its middle part becomes marrow. Its finest part becomes speech.\n\n[6.5.4] \"For the mind, my dear, is made of food. The life-breath is made of water. Speech is made of heat.\" \"Sir, please help me understand this further.\" \"Yes, my dear,\" he said.\n\n### Section 6.6\n\n[6.6.1] \"My dear, when yogurt is churned, its finest part rises to the top. That becomes butter.\n\n[6.6.2] \"In just the same way, my dear, the finest part of food that is eaten rises upward. That becomes the mind.\n\n[6.6.3] \"My dear, the finest part of water that is drunk rises upward. That becomes the life-breath.\n\n[6.6.4] \"My dear, the finest part of heat taken in as food rises upward. That becomes speech.\n\n[6.6.5] \"For the mind, my dear, is made of food. The life-breath is made of water. Speech is made of heat.\" \"Sir, please help me understand this further.\" \"Yes, my dear,\" he said.\n\n### Section 6.7\n\n[6.7.1] \"My dear, a person has sixteen parts. Do not eat for fifteen days. Drink as much water as you want. The life-breath is made of water, so it will not be cut off as long as you drink.\"\n\n[6.7.2] He did not eat for fifteen days. Then he went to his father. \"Sir, what should I recite?\" \"Rig verses, my dear, Yajus formulas, and Saman chants.\" He said, \"Sir, they do not come to mind.\"\n\n[6.7.3] His father told him, \"My dear, suppose that only one coal, the size of a firefly, remained from a large, well-fed fire. It could not burn much more than that. In the same way, my dear, only one of your sixteen parts may be left. With it, you cannot now recall the Vedas. Eat. Then you will understand what I mean.\"\n\n[6.7.4] He ate. Then he went to his father. Whatever his father asked him, he answered it all.\n\n[6.7.5] His father told him, \"My dear, suppose that only one coal, the size of a firefly, remained from a large, well-fed fire. If someone added grass to it and made it blaze, it could burn much more than that.\n\n[6.7.6] \"In the same way, my dear, only one of your sixteen parts was left. Fed with food, it blazed up. With it, you can now recall the Vedas. For the mind, my dear, is made of food. The life-breath is made of water. Speech is made of heat.\" He understood this from his father. He understood it.\n\n### Section 6.8\n\n[6.8.1] Uddalaka Aruni told his son Shvetaketu, \"My dear, learn from me about the state of sleep. When a person is said to sleep, they have become united with Being. They have entered their own. That is why people say svapiti, 'he sleeps,' because he has entered his own.\n\n[6.8.2] \"A bird tied by a string flies in every direction. Finding nowhere else to rest, it returns to the place where it is tied. In just the same way, my dear, the mind flies in every direction. Finding nowhere else to rest, it returns to the life-breath. For the mind, my dear, is tied to the life-breath.\n\n[6.8.3] \"My dear, learn from me about hunger and thirst. When a person is said to be hungry, water is leading away what they have eaten. Just as people speak of someone who leads cattle, horses, or people, they call water ashanaya, 'leader of food.' Recognize this, my dear, as a shoot that has sprung up. It cannot be without a root.\n\n[6.8.4] \"Where could its root be except in food? In the same way, my dear, take food as the shoot and look for water as its root. Take water as the shoot and look for heat as its root. Take heat as the shoot and look for Being as its root. My dear, all these creatures have Being as their root, Being as their home, and Being as their foundation.\n\n[6.8.5] \"When a person is said to be thirsty, heat is leading away what they have drunk. Just as people speak of someone who leads cattle, horses, or people, they call heat udanya, 'leader of water.' Recognize this, my dear, as that same shoot that has sprung up. It cannot be without a root.\n\n[6.8.6] \"Where could its root be except in water? My dear, take water as the shoot and look for heat as its root. Take heat as the shoot and look for Being as its root. My dear, all these creatures have Being as their root, Being as their home, and Being as their foundation. I have already explained how each of these three deities becomes threefold when it enters a person. My dear, when a person is dying, their speech merges into the mind, their mind into the life-breath, their life-breath into heat, and heat into the highest deity.\n\n[6.8.7] \"This finest essence is the Self of this whole world. That is what is real. That is the Self. You are that, Shvetaketu.\" \"Sir, please help me understand this further.\" \"Yes, my dear,\" he said.\n\n### Section 6.9\n\n[6.9.1] \"My dear, bees make honey by collecting the juices of many different trees and making their juice into one.\n\n[6.9.2] \"There the juices cannot distinguish themselves by saying, 'I am the juice of this tree,' or 'I am the juice of that tree.' In just the same way, my dear, all these creatures become united with Being without knowing, 'We have become united with Being.'\n\n[6.9.3] \"Whatever they are here—a tiger, a lion, a wolf, a boar, a worm, a moth, a gadfly, or a mosquito—that is what they become again.\n\n[6.9.4] \"This finest essence is the Self of this whole world. That is what is real. That is the Self. You are that, Shvetaketu.\" \"Sir, please help me understand this further.\" \"Yes, my dear,\" he said.\n\n### Section 6.10\n\n[6.10.1] \"My dear, these rivers flow eastward in the east and westward in the west. They go from the ocean back into the ocean. They become simply the ocean. There they do not know, 'I am this river,' or 'I am that river.'\n\n[6.10.2] \"In just the same way, my dear, all these creatures come from Being without knowing, 'We are coming from Being.' Whatever they are here—a tiger, a lion, a wolf, a boar, a worm, a moth, a gadfly, or a mosquito—that is what they become again.\n\n[6.10.3] \"This finest essence is the Self of this whole world. That is what is real. That is the Self. You are that, Shvetaketu.\" \"Sir, please help me understand this further.\" \"Yes, my dear,\" he said.\n\n### Section 6.11\n\n[6.11.1] \"My dear, if someone struck the root of this great tree, it would bleed sap but stay alive. If someone struck its middle, it would bleed sap but stay alive. If someone struck its top, it would bleed sap but stay alive. Filled with this living Self, it stands drinking and enjoying itself.\n\n[6.11.2] \"If the living Self leaves one branch, that branch dries up. If it leaves a second branch, that branch dries up. If it leaves a third branch, that branch dries up. If it leaves the whole tree, the whole tree dries up. My dear, understand that it is just like this,\" he said.\n\n[6.11.3] \"It is this that dies when the living Self has left it. The living Self does not die. This finest essence is the Self of this whole world. That is what is real. That is the Self. You are that, Shvetaketu.\" \"Sir, please help me understand this further.\" \"Yes, my dear,\" he said.\n\n### Section 6.12\n\n[6.12.1] \"Bring a fruit from that banyan tree.\" \"Here it is, sir.\" \"Break it open.\" \"It is broken, sir.\" \"What do you see in it?\" \"These very small seeds, sir.\" \"Now break one of them open.\" \"It is broken, sir.\" \"What do you see in it?\" \"Nothing at all, sir.\"\n\n[6.12.2] His father told him, \"My dear, you cannot see this finest essence. Yet this great banyan tree exists because of that very finest essence. Trust this, my dear.\n\n[6.12.3] \"This finest essence is the Self of this whole world. That is what is real. That is the Self. You are that, Shvetaketu.\" \"Sir, please help me understand this further.\" \"Yes, my dear,\" he said.\n\n### Section 6.13\n\n[6.13.1] \"Put this salt in water, then come to me in the morning.\" He did so. His father told him, \"Now bring me the salt you put in the water last evening.\" He felt around for it but could not find it.\n\n[6.13.2] It had dissolved. \"Now sip from the top. How is it?\" \"Salty.\" \"Sip from the middle. How is it?\" \"Salty.\" \"Sip from the bottom. How is it?\" \"Salty.\" \"Pour this away, then come to me.\" He did so and said, \"It is still there, just as before.\" His father told him, \"My dear, you cannot see it here, but it is right here.\n\n[6.13.3] \"This finest essence is the Self of this whole world. That is what is real. That is the Self. You are that, Shvetaketu.\" \"Sir, please help me understand this further.\" \"Yes, my dear,\" he said.\n\n### Section 6.14\n\n[6.14.1] \"My dear, suppose someone brought a man from Gandhara blindfolded and left him in a deserted place. He might cry out toward the east, north, south, or west. He had been brought there blindfolded and left there blindfolded.\n\n[6.14.2] \"Suppose someone took off his blindfold and told him, 'Gandhara is in this direction. Go this way.' Being informed and intelligent, he would ask his way from village to village and arrive in Gandhara. In just the same way, a person here who has a teacher knows. For that person, there is only this delay: 'I must wait until I am released. Then I will become united.'\n\n[6.14.3] \"This finest essence is the Self of this whole world. That is what is real. That is the Self. You are that, Shvetaketu.\" \"Sir, please help me understand this further.\" \"Yes, my dear,\" he said.\n\n### Section 6.15\n\n[6.15.1] \"My dear, a sick, suffering man's relatives sit around him, asking, 'Do you recognize me? Do you recognize me?' As long as his speech has not merged into the mind, his mind into the life-breath, his life-breath into heat, and heat into the highest deity, he recognizes them.\n\n[6.15.2] \"But when his speech merges into the mind, his mind into the life-breath, his life-breath into heat, and heat into the highest deity, then he no longer recognizes them.\n\n[6.15.3] \"This finest essence is the Self of this whole world. That is what is real. That is the Self. You are that, Shvetaketu.\" \"Sir, please help me understand this further.\" \"Yes, my dear,\" he said.\n\n### Section 6.16\n\n[6.16.1] \"My dear, people bring in a man held by the hand, saying, 'He has taken something. He has committed theft. Heat an ax for him.' If he did it, he makes himself a liar. Committed to falsehood, covering himself in falsehood, he takes hold of the heated ax. He is burned and then killed.\n\n[6.16.2] \"But if he did not do it, he makes himself truthful. Committed to truth, covering himself in truth, he takes hold of the heated ax. He is not burned and is then released.\n\n[6.16.3] \"Just as he would not be burned in that ordeal, this whole world has that as its Self. That is what is real. That is the Self. You are that, Shvetaketu.\" He understood this from his father. He understood it.\n\n### Section 7.1\n\n[7.1.1] Narada approached Sanatkumara and said, \"Sir, teach me.\" Sanatkumara replied, \"Tell me what you know already. Then I will teach you what goes beyond it.\" Narada said:\n\n[7.1.2] \"Sir, I have studied the Rigveda, the Yajurveda, the Samaveda, the Atharvaveda as the fourth, histories and ancient accounts as the fifth Veda, the study of the Vedas, ancestral rites, calculation, omens, hidden treasures, debate, rules of conduct, knowledge of the gods, sacred knowledge, knowledge of spirits, military knowledge, astronomy, and knowledge of snakes and divine beings. This is what I have studied, sir.\n\n[7.1.3] \"But I only know the sacred texts. I do not know the Self. I have heard from people like you that someone who knows the Self gets beyond sorrow. I am in sorrow, sir. Please help me cross to the other side of sorrow.\" Sanatkumara told him, \"Everything you have studied is only name.\n\n[7.1.4] \"The Rigveda, the Yajurveda, the Samaveda, the Atharvaveda as the fourth, histories and ancient accounts as the fifth Veda, the study of the Vedas, ancestral rites, calculation, omens, hidden treasures, debate, rules of conduct, knowledge of the gods, sacred knowledge, knowledge of spirits, military knowledge, astronomy, and knowledge of snakes and divine beings—all of this is only name. Meditate on name.\"\n\n[7.1.5] \"Someone who meditates on name as Brahman can move as they please wherever name reaches. This is true of someone who meditates on name as Brahman.\" \"Sir, is anything greater than name?\" \"Yes, something is greater than name.\" \"Please tell me what it is.\"\n\n### Section 7.2\n\n[7.2.1] \"Speech is greater than name. Speech makes known the Rigveda, the Yajurveda, the Samaveda, the Atharvaveda as the fourth, histories and ancient accounts as the fifth Veda, the study of the Vedas, ancestral rites, calculation, omens, hidden treasures, debate, rules of conduct, knowledge of the gods, sacred knowledge, knowledge of spirits, military knowledge, and knowledge of snakes and divine beings. It makes known heaven and earth, wind and space, water and fire, gods and human beings, livestock and birds, grasses and trees, wild animals, down to worms, flying insects, and ants. It makes known right and wrong, truth and falsehood, good and bad, what is pleasing to the heart and what is not. Without speech, right and wrong, truth and falsehood, good and bad, what pleases the heart and what does not could not be made known. Speech makes all this known. Meditate on speech.\"\n\n[7.2.2] \"Someone who meditates on speech as Brahman can move as they please wherever speech reaches. This is true of someone who meditates on speech as Brahman.\" \"Sir, is anything greater than speech?\" \"Yes, something is greater than speech.\" \"Please tell me what it is.\"\n\n### Section 7.3\n\n[7.3.1] \"Mind is greater than speech. Just as a fist holds two amla fruits, two jujubes, or two dice, the mind holds speech and name. When someone thinks, 'Let me study the sacred texts,' they study. When they think, 'Let me perform the rites,' they perform them. When they think, 'Let me desire children and livestock,' they desire them. When they think, 'Let me desire this world and the next,' they desire them. Mind is the self; mind is the world; mind is Brahman. Meditate on mind.\"\n\n[7.3.2] \"Someone who meditates on mind as Brahman can move as they please wherever mind reaches. This is true of someone who meditates on mind as Brahman.\" \"Sir, is anything greater than mind?\" \"Yes, something is greater than mind.\" \"Please tell me what it is.\"\n\n### Section 7.4\n\n[7.4.1] \"Intention is greater than mind. When someone forms an intention, they think. Then they set speech in motion and direct it toward a name. Sacred texts come together in name, and ritual actions come together in sacred texts.\n\n[7.4.2] \"All these have their meeting point in intention. Intention is their self, and they are established in intention. Heaven and earth formed an intention; wind and space formed an intention; water and fire formed an intention. In response to their intention, rain forms an intention. In response to rain's intention, food forms an intention. In response to food's intention, the vital powers form an intention. In response to the vital powers' intention, sacred texts form an intention. In response to the sacred texts' intention, ritual actions form an intention. In response to the ritual actions' intention, the world forms an intention. In response to the world's intention, everything forms an intention. This is intention. Meditate on intention.\"\n\n[7.4.3] \"Someone who meditates on intention as Brahman reaches the worlds they intend: being lasting, they reach lasting worlds; being firmly established, they reach firmly established worlds; being undisturbed, they reach undisturbed worlds. They can move as they please wherever intention reaches. This is true of someone who meditates on intention as Brahman.\" \"Sir, is anything greater than intention?\" \"Yes, something is greater than intention.\" \"Please tell me what it is.\"\n\n### Section 7.5\n\n[7.5.1] \"Awareness is greater than intention. When someone becomes aware, they form an intention. Then they think, set speech in motion, and direct it toward a name. Sacred texts come together in name, and ritual actions come together in sacred texts.\n\n[7.5.2] \"All these have their meeting point in awareness. Awareness is their self, and they are established in awareness. That is why, even if someone knows a great deal but lacks awareness, people say, 'This person amounts to nothing. If they really knew what they know, they would not lack awareness like this.' But if someone knows little and has awareness, people want to listen to them. Awareness is the meeting point of all these, their self and their foundation. Meditate on awareness.\"\n\n[7.5.3] \"Someone who meditates on awareness as Brahman reaches worlds of awareness: being lasting, they reach lasting worlds; being firmly established, they reach firmly established worlds; being undisturbed, they reach undisturbed worlds. They can move as they please wherever awareness reaches. This is true of someone who meditates on awareness as Brahman.\" \"Sir, is anything greater than awareness?\" \"Yes, something is greater than awareness.\" \"Please tell me what it is.\"\n\n### Section 7.6\n\n[7.6.1] \"Meditation is greater than awareness. Earth seems to meditate; the space between earth and heaven seems to meditate; heaven seems to meditate; waters seem to meditate; mountains seem to meditate; gods and human beings seem to meditate. That is why people who achieve greatness in this world seem to have a share in meditation. Petty people quarrel, spread gossip, and find fault. But influential people seem to have a share in meditation. Meditate on meditation.\"\n\n[7.6.2] \"Someone who meditates on meditation as Brahman can move as they please wherever meditation reaches. This is true of someone who meditates on meditation as Brahman.\" \"Sir, is anything greater than meditation?\" \"Yes, something is greater than meditation.\" \"Please tell me what it is.\"\n\n### Section 7.7\n\n[7.7.1] \"Understanding is greater than meditation. Through understanding one knows the Rigveda, the Yajurveda, the Samaveda, the Atharvaveda as the fourth, histories and ancient accounts as the fifth Veda, the study of the Vedas, ancestral rites, calculation, omens, hidden treasures, debate, rules of conduct, knowledge of the gods, sacred knowledge, knowledge of spirits, military knowledge, astronomy, and knowledge of snakes and divine beings. Through understanding one knows heaven and earth, wind and space, water and fire, gods and human beings, livestock and birds, grasses and trees, wild animals, down to worms, flying insects, and ants; right and wrong, truth and falsehood, good and bad, what is pleasing to the heart and what is not; food and its essence, this world and the next. Understanding is how one knows all this. Meditate on understanding.\"\n\n[7.7.2] \"Someone who meditates on understanding as Brahman reaches worlds full of understanding and knowledge. They can move as they please wherever understanding reaches. This is true of someone who meditates on understanding as Brahman.\" \"Sir, is anything greater than understanding?\" \"Yes, something is greater than understanding.\" \"Please tell me what it is.\"\n\n### Section 7.8\n\n[7.8.1] \"Strength is greater than understanding. One strong person can make even a hundred people with understanding tremble. When someone is strong, they can get up. Getting up, they can serve. Serving, they can approach a teacher. Approaching, they become able to see, hear, think, grasp, act, and understand. Earth stands through strength, as do the space between earth and heaven, heaven, mountains, gods and human beings, livestock and birds, grasses and trees, wild animals, down to worms, flying insects, and ants. The world stands through strength. Meditate on strength.\"\n\n[7.8.2] \"Someone who meditates on strength as Brahman can move as they please wherever strength reaches. This is true of someone who meditates on strength as Brahman.\" \"Sir, is anything greater than strength?\" \"Yes, something is greater than strength.\" \"Please tell me what it is.\"\n\n### Section 7.9\n\n[7.9.1] \"Food is greater than strength. Someone who eats nothing for ten nights may remain alive, but they become unable to see, hear, think, grasp, act, or understand. When food reaches them, they become able to see, hear, think, grasp, act, and understand. Meditate on food.\"\n\n[7.9.2] \"Someone who meditates on food as Brahman reaches worlds with food and drink. They can move as they please wherever food reaches. This is true of someone who meditates on food as Brahman.\" \"Sir, is anything greater than food?\" \"Yes, something is greater than food.\" \"Please tell me what it is.\"\n\n### Section 7.10\n\n[7.10.1] \"Water is greater than food. When there is not enough rain, living beings become distressed, thinking, 'There will be less food.' When there is plenty of rain, living beings are happy, thinking, 'There will be plenty of food.' Water has taken all these forms: earth, the space between earth and heaven, heaven, mountains, gods and human beings, livestock and birds, grasses and trees, wild animals, down to worms, flying insects, and ants. All these are forms of water. Meditate on water.\"\n\n[7.10.2] \"Someone who meditates on water as Brahman obtains everything they desire and becomes satisfied. They can move as they please wherever water reaches. This is true of someone who meditates on water as Brahman.\" \"Sir, is anything greater than water?\" \"Yes, something is greater than water.\" \"Please tell me what it is.\"\n\n### Section 7.11\n\n[7.11.1] \"Heat is greater than water. Taking hold of the wind, heat warms space. Then people say, 'It is burning hot; it is scorching. It is going to rain.' Heat shows itself first and then produces water. Thunderclaps move with lightning running upward and across. That is why people say, 'There is lightning; there is thunder. It is going to rain.' Heat shows itself first and then produces water. Meditate on heat.\"\n\n[7.11.2] \"Someone who meditates on heat as Brahman becomes radiant and reaches radiant, shining worlds free of darkness. They can move as they please wherever heat reaches. This is true of someone who meditates on heat as Brahman.\" \"Sir, is anything greater than heat?\" \"Yes, something is greater than heat.\" \"Please tell me what it is.\"\n\n### Section 7.12\n\n[7.12.1] \"Space is greater than heat. In space are both the sun and the moon, lightning, stars, and fire. Through space one calls, hears, and answers. In space one enjoys oneself, and in space one does not. In space one is born and grows into space. Meditate on space.\"\n\n[7.12.2] \"Someone who meditates on space as Brahman reaches spacious, bright worlds, free of crowding and with room to move. They can move as they please wherever space reaches. This is true of someone who meditates on space as Brahman.\" \"Sir, is anything greater than space?\" \"Yes, something is greater than space.\" \"Please tell me what it is.\"\n\n### Section 7.13\n\n[7.13.1] \"Memory is greater than space. Even if many people were sitting together, without memory they would not hear anyone, think, or understand. When they remember, they hear, think, and understand. Through memory one recognizes one's children and livestock. Meditate on memory.\"\n\n[7.13.2] \"Someone who meditates on memory as Brahman can move as they please wherever memory reaches. This is true of someone who meditates on memory as Brahman.\" \"Sir, is anything greater than memory?\" \"Yes, something is greater than memory.\" \"Please tell me what it is.\"\n\n### Section 7.14\n\n[7.14.1] \"Hope is greater than memory. Kindled by hope, memory studies sacred texts and performs ritual actions. One desires children and livestock, this world and the next. Meditate on hope.\"\n\n[7.14.2] \"Someone who meditates on hope as Brahman has all their desires fulfilled through hope. Their wishes do not go unfulfilled. They can move as they please wherever hope reaches. This is true of someone who meditates on hope as Brahman.\" \"Sir, is anything greater than hope?\" \"Yes, something is greater than hope.\" \"Please tell me what it is.\"\n\n### Section 7.15\n\n[7.15.1] \"Life-breath is greater than hope. Just as the spokes of a wheel are fixed in its hub, everything is fixed in life-breath. Life-breath moves by means of life-breath. Life-breath gives life-breath, and gives to life-breath. Life-breath is father, mother, brother, sister, teacher, and brahmin.\n\n[7.15.2] \"If someone says something very harsh to their father, mother, brother, sister, teacher, or a brahmin, people say, 'Shame on you! You are a killer of your father, a killer of your mother, a killer of your brother, a killer of your sister, a killer of your teacher, a killer of a brahmin!'\n\n[7.15.3] \"But after life-breath has left them, even if someone were to pierce their bodies with a spit and burn them together, people would not say, 'You are a killer of your father,' or 'a killer of your mother,' or 'a killer of your brother,' or 'a killer of your sister,' or 'a killer of your teacher,' or 'a killer of a brahmin.'\n\n[7.15.4] \"Life-breath is all of these. Someone who sees, thinks, and understands in this way speaks beyond others. If people say, 'You speak beyond others,' that person should answer, 'I speak beyond others,' and not deny it.\"\n\n### Section 7.16\n\n[7.16.1] \"But someone who speaks beyond others through truth is the one who truly speaks beyond them.\" \"Sir, I want to speak beyond others through truth.\" \"Then you must seek to understand truth.\" \"Sir, I seek to understand truth.\"\n\n### Section 7.17\n\n[7.17.1] \"When someone understands, they speak the truth. Without understanding they do not speak the truth. Only by understanding do they speak the truth. So you must seek to understand understanding.\" \"Sir, I seek to understand understanding.\"\n\n### Section 7.18\n\n[7.18.1] \"When someone thinks, they understand. Without thinking they do not understand. Only by thinking do they understand. So you must seek to understand thought.\" \"Sir, I seek to understand thought.\"\n\n### Section 7.19\n\n[7.19.1] \"When someone has faith, they think. Without faith they do not think. Only with faith do they think. So you must seek to understand faith.\" \"Sir, I seek to understand faith.\"\n\n### Section 7.20\n\n[7.20.1] \"When someone is committed, they have faith. Without commitment they do not have faith. Only through commitment do they have faith. So you must seek to understand commitment.\" \"Sir, I seek to understand commitment.\"\n\n### Section 7.21\n\n[7.21.1] \"When someone acts, they become committed. Without acting they do not become committed. Only by acting do they become committed. So you must seek to understand action.\" \"Sir, I seek to understand action.\"\n\n### Section 7.22\n\n[7.22.1] \"When someone finds happiness, they act. Without finding happiness they do not act. Only after finding happiness do they act. So you must seek to understand happiness.\" \"Sir, I seek to understand happiness.\"\n\n### Section 7.23\n\n[7.23.1] \"The unlimited is happiness. There is no happiness in what is limited. Only the unlimited is happiness. So you must seek to understand the unlimited.\" \"Sir, I seek to understand the unlimited.\"\n\n### Section 7.24\n\n[7.24.1] \"Where someone sees nothing else, hears nothing else, and understands nothing else, that is the unlimited. Where someone sees something else, hears something else, and understands something else, that is the limited. The unlimited is immortal; the limited is mortal.\" \"Sir, on what is it established?\" \"On its own greatness—or not even on greatness.\"\n\n[7.24.2] \"Here people call cattle and horses greatness, or elephants and gold, servants and wives, fields and houses. I do not mean that kind of greatness,\" he said. \"In that case one thing depends on another.\"\n\n### Section 7.25\n\n[7.25.1] \"It is below, above, behind, in front, to the south, and to the north. It is all this. Now the teaching in terms of 'I': I am below, above, behind, in front, to the south, and to the north. I am all this.\n\n[7.25.2] \"Now the teaching in terms of the Self: the Self is below, above, behind, in front, to the south, and to the north. The Self is all this. Someone who sees, thinks, and understands this enjoys the Self, plays in the Self, has the Self as a partner, and finds happiness in the Self. Such a person rules themselves and moves freely in every world. Those who understand differently are ruled by others. Their worlds perish, and they have no freedom of movement in any world.\"\n\n### Section 7.26\n\n[7.26.1] For someone who sees, thinks, and understands in this way, life-breath comes from the Self; hope comes from the Self; memory comes from the Self; space comes from the Self; heat comes from the Self; water comes from the Self; appearing and disappearing come from the Self; food comes from the Self; strength comes from the Self; understanding comes from the Self; meditation comes from the Self; awareness comes from the Self; intention comes from the Self; mind comes from the Self; speech comes from the Self; name comes from the Self; sacred texts come from the Self; actions come from the Self. All this comes from the Self alone.\n\n[7.26.2] There is this verse about it:\nThe one who sees does not see death,\nsickness, or suffering.\nThe one with vision sees everything\nand attains everything in every way.\n\nThat one becomes one, becomes three,\nfive, seven, and nine,\nis also said to become eleven,\na hundred and ten and one,\nand twenty thousand.\n\nWhen food is pure, the inner being is pure. When the inner being is pure, memory becomes firm. When memory is secured, all knots are untied. To Narada, whose impurities had been worn away, the venerable Sanatkumara showed the other side of darkness. They call him Skanda. They call him Skanda.\n\n### Section 8.1\n\n[8.1.1] In this city of Brahman there is a small lotus-shaped home. Inside it is a small space. What is within that space is what one must look for and seek to understand.\n\n[8.1.2] Someone might ask, \"In this city of Brahman there is a small lotus-shaped home, with a small space inside it. What is there within it that one must look for and seek to understand?\" The answer should be:\n\n[8.1.3] \"The space inside the heart is as large as this space outside. Both heaven and earth are contained in it, as are fire and wind, the sun and the moon, lightning and the stars. Whatever a person has here and whatever they do not have—all of it is contained in that space.\"\n\n[8.1.4] Someone might ask, \"If everything is contained in this city of Brahman—all beings and all desires—what remains when the body grows old or is destroyed?\"\n\n[8.1.5] The answer should be: \"This does not grow old when the body grows old. It is not killed when the body is killed. This is the true city of Brahman. Desires are contained in it. This is the Self, free from evil, old age, death, sorrow, hunger, and thirst. Its desires are real, and its intentions come true. Here in this world, people live under orders. Whatever region they want, whatever district or piece of land, they live on that alone.\n\n[8.1.6] \"Just as a world earned by work here runs out, so a world earned by good deeds in the next life runs out. Those who leave here without discovering the Self and these true desires have no freedom of movement in any world. But those who leave here after discovering the Self and these true desires have freedom of movement in every world.\"\n\n### Section 8.2\n\n[8.2.1] If such a person desires the world of fathers, the fathers appear simply through that person's intention. United with the world of fathers, that person enjoys greatness.\n\n[8.2.2] If such a person desires the world of mothers, the mothers appear simply through that person's intention. United with the world of mothers, that person enjoys greatness.\n\n[8.2.3] If such a person desires the world of brothers, the brothers appear simply through that person's intention. United with the world of brothers, that person enjoys greatness.\n\n[8.2.4] If such a person desires the world of sisters, the sisters appear simply through that person's intention. United with the world of sisters, that person enjoys greatness.\n\n[8.2.5] If such a person desires the world of friends, the friends appear simply through that person's intention. United with the world of friends, that person enjoys greatness.\n\n[8.2.6] If such a person desires the world of perfumes and garlands, perfumes and garlands appear simply through that person's intention. United with the world of perfumes and garlands, that person enjoys greatness.\n\n[8.2.7] If such a person desires the world of food and drink, food and drink appear simply through that person's intention. United with the world of food and drink, that person enjoys greatness.\n\n[8.2.8] If such a person desires the world of singing and instrumental music, singing and instrumental music appear simply through that person's intention. United with the world of singing and instrumental music, that person enjoys greatness.\n\n[8.2.9] If such a person desires the world of women, women appear simply through that person's intention. United with the world of women, that person enjoys greatness.\n\n[8.2.10] Whatever region that person longs for, whatever desire they have, it appears simply through their intention. United with it, that person enjoys greatness.\n\n### Section 8.3\n\n[8.3.1] These true desires are covered by what is untrue. Although they are real, their covering is untrue. When someone close to a person dies, that person can no longer see them here.\n\n[8.3.2] But by going there, a person finds everyone close to them who is still alive, everyone who has died, and anything else they want but cannot obtain. These true desires are there, covered by what is untrue. People who do not know a field might walk over buried gold again and again without finding it. In the same way, all these beings go to this world of Brahman every day without finding it, because what is untrue keeps them away.\n\n[8.3.3] This Self is in the heart. Its explanation is, \"It is here in the heart,\" hridi ayam. That is why it is called hridaya, heart. Someone who knows this goes to the heavenly world every day.\n\n[8.3.4] \"This serene being rises from the body, reaches the highest light, and appears in its own form. This is the Self,\" he said. \"It is immortal and free from fear. It is Brahman.\" The name of this Brahman is Satyam, \"truth.\"\n\n[8.3.5] These are its three syllables: sat, ti, and yam. Sat is the immortal; ti is the mortal. Yam holds the two together. Because it holds, yachchhati, both together, it is yam. Someone who knows this goes to the heavenly world every day.\n\n### Section 8.4\n\n[8.4.1] The Self is a bridge, a barrier that keeps these worlds from running together. Day and night do not cross this bridge, nor do old age, death, sorrow, good deeds, or bad deeds. All evils turn back from it. This world of Brahman is free from evil.\n\n[8.4.2] That is why someone who crosses this bridge is no longer blind, even if they were blind; no longer wounded, even if they were wounded; no longer afflicted, even if they were afflicted. That is why, after crossing this bridge, even night becomes day. This world of Brahman is always lit.\n\n[8.4.3] This world of Brahman belongs to those who discover it through a celibate life of sacred study. They have freedom of movement in every world.\n\n### Section 8.5\n\n[8.5.1] What people call sacrifice, yajna, is really the celibate life of sacred study. Through this life the one who knows, jnata, finds the Self. What people call an offering, ishta, is really the celibate life of sacred study. By seeking, ishtva, through this life, one discovers the Self.\n\n[8.5.2] What people call a sacrificial session, sattrayana, is really the celibate life of sacred study. Through this life one finds protection, trana, from the true Self, sat. What people call silence, mauna, is really the celibate life of sacred study. Through this life one discovers the Self and reflects, manute, on it.\n\n[8.5.3] What people call fasting, anashakayana, is really the celibate life of sacred study. The Self that one discovers through this life does not perish, na nashyati. What people call going to the forest, aranyayana, is really the celibate life of sacred study. In the world of Brahman, in the third heaven from here, are the two oceans Ara and Nya. There is the lake Airammadiya. There is the ashvattha tree that yields Soma. There is Aparajita, the unconquered city of Brahman, and the golden hall built by the Lord.\n\n[8.5.4] This world of Brahman belongs to those who discover the two oceans Ara and Nya in Brahman's world through the celibate life of sacred study. They have freedom of movement in every world.\n\n### Section 8.6\n\n[8.6.1] The channels of the heart are filled with a fine substance that is brown, white, blue, yellow, and red. The sun too is brown, white, blue, yellow, and red.\n\n[8.6.2] Just as a highway stretches between two villages, this one and that one, the sun's rays go between the two worlds, this one and that one. They extend from the sun and enter these channels; they extend from these channels and enter the sun.\n\n[8.6.3] When someone is asleep, completely gathered together and at peace, without knowing any dream, they have entered these channels. No evil touches them then, because they have become united with the light.\n\n[8.6.4] When someone has become weak, the people sitting around them ask, \"Do you recognize me? Do you recognize me?\" As long as that person has not left the body, they recognize them.\n\n[8.6.5] But when that person leaves the body, they rise along these rays. They pass upward with the thought Om. In the time it takes the mind to move, they reach the sun. This is the door to the world: an entrance for those who know, a barrier for those who do not.\n\n[8.6.6] There is this verse about it:\nThe heart has a hundred and one channels.\nOne of them goes out through the crown of the head.\nGoing upward through it, one reaches immortality.\nThe others lead out in various directions—\nin various directions at departure.\n\n### Section 8.7\n\n[8.7.1] Prajapati said, \"The Self that is free from evil, old age, death, sorrow, hunger, and thirst, whose desires are real and whose intentions come true—that is what one must look for and seek to understand. Someone who discovers and understands that Self obtains all worlds and all desires.\"\n\n[8.7.2] Both the gods and the asuras heard about this. They said, \"Let's look for that Self. By finding it, one obtains all worlds and all desires.\" Indra set out from among the gods, and Virochana from among the asuras. Without arranging it with each other, they both came to Prajapati carrying firewood in their hands.\n\n[8.7.3] They lived as celibate students for thirty-two years. Then Prajapati asked them, \"What did you want when you came here?\" They answered, \"People report these words of yours, sir: 'The Self that is free from evil, old age, death, sorrow, hunger, and thirst, whose desires are real and whose intentions come true—that is what one must look for and seek to understand. Someone who discovers and understands that Self obtains all worlds and all desires.' We have stayed here because we want that Self.\"\n\n[8.7.4] Prajapati told them, \"The person seen in the eye is the Self. It is immortal and free from fear. It is Brahman.\" \"Sir, then who is the person seen in water and in a mirror?\" \"The very same one is seen in all these places,\" he said.\n\n### Section 8.8\n\n[8.8.1] \"Look at yourselves in a bowl of water. Tell me anything about yourselves that you do not recognize.\" They looked into a bowl of water. Prajapati asked, \"What do you see?\" They answered, \"Sir, we see our whole selves, an exact image, right down to the hair and nails.\"\n\n[8.8.2] Prajapati told them, \"Put on fine ornaments and good clothes, groom yourselves, and then look into the bowl of water.\" They put on fine ornaments and good clothes, groomed themselves, and looked into the bowl. Prajapati asked, \"What do you see?\"\n\n[8.8.3] They answered, \"Sir, just as we are wearing fine ornaments and good clothes and are well groomed, so are these two.\" \"That is the Self,\" he said. \"It is immortal and free from fear. It is Brahman.\" The two left feeling satisfied.\n\n[8.8.4] Watching them go, Prajapati said, \"They are leaving without grasping or knowing the Self. Whichever side takes this as its secret teaching, gods or asuras, will fail.\" Virochana, still satisfied, went to the asuras and taught them this secret teaching: \"Here one should honor and serve the bodily self. By honoring and serving the bodily self, one obtains both worlds, this one and the next.\"\n\n[8.8.5] That is why, even today, people say of someone who does not give, has no faith, and offers no sacrifice, \"What an asura!\" This is the asuras' teaching. They dress a dead person's body with food offerings, clothing, and ornaments, thinking that this will win the next world.\n\n### Section 8.9\n\n[8.9.1] But before Indra reached the gods, he saw this problem: \"Just as this image wears fine ornaments when the body wears fine ornaments, wears good clothes when the body wears good clothes, and is well groomed when the body is well groomed, so it becomes blind when the body is blind, lame when the body is lame, and maimed when the body is maimed. When this body dies, it dies too. I see nothing satisfactory in this.\"\n\n[8.9.2] He returned with firewood in his hand. Prajapati asked him, \"Maghavan, you left with Virochana feeling satisfied. What do you want that has brought you back?\" Indra answered, \"Sir, just as this image wears fine ornaments when the body wears fine ornaments, wears good clothes when the body wears good clothes, and is well groomed when the body is well groomed, so it becomes blind when the body is blind, lame when the body is lame, and maimed when the body is maimed. When this body dies, it dies too. I see nothing satisfactory in this.\"\n\n[8.9.3] \"That is how it is, Maghavan,\" Prajapati said. \"But I will explain this further to you. Stay another thirty-two years.\" Indra stayed another thirty-two years. Then Prajapati told him:\n\n### Section 8.10\n\n[8.10.1] \"The one who moves about exalted in dreams is the Self. It is immortal and free from fear. It is Brahman.\" Indra left feeling satisfied. But before he reached the gods, he saw this problem: \"Even if this body is blind, that one is not blind. Even if it is lame, that one is not lame. The body's defects do not damage that one.\n\n[8.10.2] \"That one is not killed when the body is killed, or made lame when the body is lame. Yet people seem to kill that one and chase it away. It seems to experience unpleasant things and even seems to weep. I see nothing satisfactory in this.\"\n\n[8.10.3] He returned with firewood in his hand. Prajapati asked him, \"Maghavan, you left feeling satisfied. What do you want that has brought you back?\" Indra answered, \"Sir, even if this body is blind, that one is not blind. Even if it is lame, that one is not lame. The body's defects do not damage that one.\n\n[8.10.4] \"That one is not killed when the body is killed, or made lame when the body is lame. Yet people seem to kill that one and chase it away. It seems to experience unpleasant things and even seems to weep. I see nothing satisfactory in this.\" \"That is how it is, Maghavan,\" Prajapati said. \"But I will explain this further to you. Stay another thirty-two years.\" Indra stayed another thirty-two years. Then Prajapati told him:\n\n### Section 8.11\n\n[8.11.1] \"When someone is asleep, completely gathered together and at peace, without knowing any dream—that is the Self. It is immortal and free from fear. It is Brahman.\" Indra left feeling satisfied. But before he reached the gods, he saw this problem: \"In that state this one does not know itself as 'I am this,' and does not know these beings either. It seems to have entered complete destruction. I see nothing satisfactory in this.\"\n\n[8.11.2] He returned with firewood in his hand. Prajapati asked him, \"Maghavan, you left feeling satisfied. What do you want that has brought you back?\" Indra answered, \"Sir, in that state this one does not know itself as 'I am this,' and does not know these beings either. It seems to have entered complete destruction. I see nothing satisfactory in this.\"\n\n[8.11.3] \"That is how it is, Maghavan,\" Prajapati said. \"But I will explain this further to you. It is nothing other than this. Stay another five years.\" Indra stayed another five years. That made a hundred and one years. This is why people say, \"Maghavan lived as a celibate student with Prajapati for a hundred and one years.\" Then Prajapati told him:\n\n### Section 8.12\n\n[8.12.1] \"Maghavan, this body is mortal, held by death. It is the home of the immortal, bodiless Self. Anyone with a body is held by pleasure and pain. As long as someone has a body, they cannot get rid of pleasure and pain. But pleasure and pain do not touch someone who is bodiless.\n\n[8.12.2] \"Wind has no body. Clouds, lightning, and thunder have no bodies. Rising from that space and reaching the highest light, they each appear in their own form.\n\n[8.12.3] \"In the same way, this serene being rises from the body, reaches the highest light, and appears in its own form. This is the highest person. There it moves about, laughing, playing, and enjoying itself with women, vehicles, or relatives, without remembering this body into which it was born. Just as a draft animal is attached to a cart, life-breath is attached to this body.\n\n[8.12.4] \"The person connected with the eye is there where the eye rests in the open space. The eye is for seeing. The one who knows, 'Let me smell this,' is the Self; the nose is for smelling. The one who knows, 'Let me say this,' is the Self; speech is for speaking. The one who knows, 'Let me hear this,' is the Self; the ear is for hearing.\n\n[8.12.5] \"The one who knows, 'Let me think this,' is the Self. The mind is its divine eye. With this divine eye, the mind, it sees the desires that are in the world of Brahman and enjoys them.\n\n[8.12.6] \"The gods meditate on this Self. That is why they possess all worlds and all desires. Someone who discovers and understands this Self obtains all worlds and all desires.\" This is what Prajapati said—what Prajapati said.\n\n### Section 8.13\n\n[8.13.1] \"From the dark I come to the many-colored; from the many-colored I come to the dark. Shaking off evil as a horse shakes its hair, freeing myself as the moon escapes Rahu's mouth, shaking off the body, with my self made complete, I reach the uncreated world of Brahman. I reach it.\"\n\n### Section 8.14\n\n[8.14.1] What is called space brings name and form into being. What lies within them is Brahman, the immortal, the Self. \"I come to Prajapati's assembly hall and home. I become the glory of brahmins, the glory of kings, and the glory of common people. I have attained glory. I am the glory of the glorious. May I not enter the white, toothless, devouring, slippery womb—the toothless, white one. May I not enter that slippery womb.\"\n\n### Section 8.15\n\n[8.15.1] Brahma taught this to Prajapati, Prajapati to Manu, and Manu to his descendants. After studying the Veda at the teacher's home according to the rules, in the time left over from serving the teacher, one returns home. Living with one's family in a clean place, one continues studying the Veda, brings up righteous people, settles all the senses in the Self, and does not harm any being except where sacred observance permits it. Someone who lives this way for their whole life reaches the world of Brahman and does not return—does not return.\n\nOm. May my limbs, speech, life-breath, sight, hearing, strength, and all my senses grow strong. Everything is Brahman as taught in the Upanishads. May I not reject Brahman. May Brahman not reject me. May there be no rejection. May there be no rejection of me.\nMay the virtues taught in the Upanishads be in me, who am devoted to the Self. May they be in me.\nOm. Peace, peace, peace.\n\nThe Chandogya Upanishad is complete.","download_url":"https://mouseia.org/api/works/chandogya-upanishad/translations/trn_chandogya_upanishad_plain.txt"}],"retex_markdown_url":"https://mouseia.org/api/works/chandogya-upanishad/retex.md"}}