--- type: article status: Published slug: "maitri-upanishad" title: "Maitri Upanishad" author: "Unknown" tradition: "hindu" language: "sa" genre: "Upanishad" period: "Date uncertain" source_url: "https://sa.wikisource.org/w/index.php?oldid=398073" certainty: observed source: "https://sa.wikisource.org/w/index.php?oldid=398073" --- # Maitri Upanishad ## Original ### Invocation ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोतमथो बलमिन्द्रियाणि च । सर्वाणि सर्वं ब्रह्मोपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरणमस्त्वनिराकरणं मेस्तु तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ ### Prapathaka 1 ॐ बृहद्रथो ह वै नाम राजा राज्ये ज्येष्ठं पुत्रं निधापयित्वेदमशाश्वतं मन्यमानः शारीरं वैराग्यमुपेतोऽरण्यं निर्जगाम स तत्र परमं तप आस्थायादित्यमीक्षमाण ऊर्ध्वबाहुस्तिष्ठत्यन्ते सहस्रस्य मुनिरन्तिकमाजगामाग्निरिवाधूमकस्तेजसा निर्दहन्निवात्मविद्भगवाञ्च्हाकायन्य उत्तिष्ठोत्तिष्ठ वरं वृणीश्वेति राजानमब्रवीत्स तस्मै नमस्कृत्योवाच भगवन्नाहमात्मवित्त्वं तत्त्वविच्च्हृणुमो वयं स त्वं नो ब्रूहीत्येतद्वृतं पुरस्तादशक्यं मा पृच्च्ह प्रश्नमैक्ष्वाकान्यान्कामान्वृणीश्वेति शाकायन्यस्य चरणवभिमृश्यमानो राजेमां गाथां जगाद ॥ १.१॥ भगवन्नस्थिचर्मस्नायुमज्जामांसशुक्रशोणितश्लेष्माश्रुदू षिते विण्मूत्रवातपित्तकफसङ्घाते दुर्गन्धे निःसारेऽस्मिञ्च्हरीरे किं कामोपभोगैः ॥ १.२॥ कामक्रोधलोभभयविषादेर्ष्येष्टवियोगानिष्टसंप्रयोगक्षु त्पिपासाजरामृत्युरोगशोकाद्यैरभिहतेऽस्मिञ्च्हरीरे किं कामोपभोगैः ॥ १.३॥ सर्वं चेदं क्षयिष्णु पश्यामो यथेमे दंशमशकादयस्तृणवन्नश्यतयोद्भूतप्रध्वंसिनः ॥ १.४॥ अथ किमेतैर्वा परेऽन्ये महाधनुर्धराश्चक्रवर्तिनः केचित्सुद्युम्नभूरिद्युम्नेन्द्रद्युम्नकुवलयाश्वयौवनाश्ववद्धिया श्वाश्वपतिः शशबिन्दुर्हारिश्चन्द्रोऽम्बरीषो ननूक्तस्वयातिर्ययातिनरण्योक्षसेनोत्थमरुत्तभरतप्रभृतयो राजानो मिषतो बन्धुवर्गस्य महतीं श्रियं त्यक्त्वास्माल्लोकादमुं लोकं प्रयान्ति ॥ १.५॥ अथ किमेतैर्वा परेऽन्ये गन्धर्वासुरयक्षराक्षसभूतगणपिशाचोरगग्रहादीनां निरोधनं पश्यामः ॥ १.६॥ अथ किमेतैर्वान्यानां शोषणं महार्णवानां शिखरिणां प्रपतनं ध्रुवस्य प्रचलनं स्थानं वा तरूणां निमज्जनं पृथिव्याः स्थानादपसरणं सुराणं सोऽहमित्येतद्विधेऽस्मिन्संसारे किं कामोपभोगैर्यैरेवाश्रितस्यासकृदिहावर्तनं दृश्यत इत्युद्धर्तुमर्हसीत्यन्धोदपानस्थो भेक इवाहमस्मिन्संसारे भगवंस्त्वं नो गतिस्त्वं नो गतिः ॥ १.७॥ इति प्रथमः प्रपाठकः ॥ ### Prapathaka 2 अथ भगवाञ्च्हाकायन्यः सुप्रीतोऽब्रवीद्राजानं महाराज बृहद्रथेक्ष्वाकुवंशध्वजशीर्षात्मजः कृतकृत्यस्त्वं मरुन्नाम्नो विश्रुतोऽसीत्ययं वा व खल्वात्मा ते कतमो भगवान्वर्ण्य इति तं होवाच इति ॥ २.१॥ य एषो बाह्यावष्टम्भनेनोर्ध्वमुत्क्रान्तो व्यथमानोऽव्यथमानस्तमः प्रणुदत्येष आत्मेत्याह भगवानथ य एष संप्रसादोऽस्माञ्च्हरीरात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति ॥ २.२॥ अथ खल्वियं ब्रह्मविद्या सर्वोपनिषद्विद्या वा राजन्नस्माकं भगवता मैत्रेयेण व्याख्याताहं ते कथयिष्यामीत्यथापहतपाप्मानस्तिग्मतेजस ऊर्ध्वरेतसो वालखिल्या इति श्रुयन्तेऽथैते प्रजापतिमब्रुवन्भगवञ्शकटमिवाचेतनमिदं शरीरं कस्यैष खल्वीदृशो महिमातीन्द्रियभूतस्य येनैतद्विधमिदं चेतनवत्प्रतिष्ठापितं प्रचोदयितास्य को भगवन्नेतदस्माकं ब्रूहीति तान्होवाच ॥ २.३॥ यो ह खलु वाचोपरिस्थः श्रूयते स एव वा एष शुद्धः पूतः शून्यः शान्तो प्राणोऽनीशत्माऽनन्तोऽक्षय्यः स्थिरः शाश्वतोऽजः स्वतन्त्रः स्वे महिम्नि तिष्ठत्यनेनेदं शरीरं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति ते होचुर्भगवन्कथमनेनेदृशेनानिच्च्हेनैतद्विधमिदं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति कथमिति तान्होवाच ॥ २.४॥ स वा एष सूक्ष्मोऽग्राह्योऽदृश्यः पुरुषसंज्ञको बुद्धिपूर्वमिहैवावर्ततेंऽशेन सुषुप्तस्यैव बुद्धिपूर्वं निबोधयत्यथ योह खलु वावाइतस्यांशोऽयं यश्चेतनमात्रः प्रतिपूरुषं क्षेत्रज्ञः सण्कल्पाध्यवसायाभिमानलिण्गः प्रजापतिर्विश्वक्षस्तेन चेतनेनेदं शरीरं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति ते होचुर्भगवन्नीदृशस्य कथमंशेन वर्तनमिति तान्होवाच ॥ २.५॥ प्रजापतिर्वा एषोऽग्रेऽतिष्ठत्स नारमतैकः स आत्मनमभिध्यायद्बव्हीः प्रजा असृजत्त अस्यैवात्मप्रबुद्धा अप्राणा स्थाणुरिव तिष्ठमाना अपश्यत्स नारमत सोऽमन्यतैतासं प्रतिबोधनायाभ्यन्तरं प्राविशानीत्यथ स वायुमिवात्मानं कृत्वाभ्यन्तरं प्राविशत्स एको नाविशत्स पञ्चधात्मानं प्रविभज्योच्यते यः प्राणोऽपानः समान उदानो व्यान इति ॥ २.६॥ अथ योऽयमूर्ध्वमुत्क्रामतीत्येष वाव स प्राणोऽथ योयमावञ्चं संक्रामत्वेष वाव सोऽपानोऽथ योयं स्थविष्ठमन्नधातुमपाने स्थापयत्यणिष्ठं चाण्गेऽण्गे समं नयत्येष वाव स समानोऽथ योऽयं पीताशितमुद्गिरति निगिरतीति चैष वाव स उदानोऽथ येनैताः शिरा अनुव्याप्ता एष वाव स व्यानः ॥ २.७॥ अथोपांशुरन्तर्याम्यमिभवत्यन्तर्याममुपांशुमेतयोरन्तराले चौष्ण्यं मासवदौष्ण्यं स पुरुषोऽथ यः पुरुषः सोऽग्निर्वैश्वानरोऽप्यन्यत्राप्युक्तमयमग्निर्वैश्वानरो योऽयमनन्तः पुरुषो येनेदमन्नं पच्यते यदिदमद्यते तस्यैष घोषो भवति यदेतत्कर्णावपिधाय शृणोति स यदोत्क्रमिष्यन्भवति नैनं घोषं शृणोति ॥ २.८॥ स वा एष पञ्चधात्मानं प्रविभज्य निहितो गुहायां मनोमयः प्राणशरीरो बहुरूपः सत्यसं कल्प आत्मेति स वा एषोऽस्य हृदन्तरे तिष्ठन्नकृतार्थोऽमन्यतार्थानसानि तत्स्वानीमानि भित्त्वोदितः पञ्चभी रश्मिभिर्विषयानत्तीति बुद्धीन्द्रियाणि यानीमान्येतान्यस्य रश्मयः कर्मेन्द्रियाण्यस्य हया रथः शरीरं मनो नियन्ता प्रकृतिमयोस्य प्रतोदनेन खल्वीरितं परिभ्रमतीदं शरीरं चक्रमिव मृते च नेदं शरीरं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति ॥ २.९॥ स वा एष आत्मेत्यदो वशं नीत इव सितासितैः कर्मफलैरभिभूयमान इव प्रतिशरीरेषु चरत्यव्यक्तत्वात्सूक्ष्मत्वाददृश्यत्वादग्राह्यत्वान्निर्ममत्वा च्चानवस्थोऽकर्ता कर्तेवावस्थितः ॥ २.१०॥ स वा एष शुद्धः स्थिरोऽचलश्चालेपोऽव्यग्रो निःस्पृहः प्रेक्षकवदवस्थितः स्वस्य चरितभुग्गुणमयेन पटेनात्मानमन्तर्धीयावस्थित इत्यवस्थित इति ॥ २.११॥ इति द्वितीयः प्रपाठकः ॥ ### Prapathaka 3 ते होचुर्भगवन्यद्येवमस्यात्मनो महिमानं सूचयसीत्यन्यो वा परः कोऽयमात्मा सितासितैः कर्मफलैरभिभूयमानः सदसद्योनिमापद्यत इत्यवाचीं वोर्ध्वां वा गतं द्वन्द्वैरभिभूयमानः परिभ्रमतीति कतम एष इति तान्होवाच ॥ ३.१॥ अस्ति खल्वन्योऽपरो भूतात्मा योऽयं सितासितैः कर्मफलैरभिभूयमानः सदसदयोनिमापद्यत इत्यवाचीं वोर्ध्वां गतिं द्वन्द्वैरभिभूयमानः परिभ्रमतीत्यस्योपव्याख्यानं पञ्च तन्मात्राणि भूतशब्देनोच्यन्ते पञ्च महाभूतानि भूतशब्देनोच्यन्तेऽथ तेषां यः समुदायः शरीरमित्युक्तमथ यो ह खलु वाव शरीरमित्युक्तं स भूतात्मेत्युक्तमथास्ति तस्यात्मा बिन्दुरिव पुष्कर इति स वा एषोऽभिभूतः प्राकृत्यैर्गुणैरित्यतोऽभिभूतत्वात्संमूढत्वं प्रयात्यसंमूढस्त्वादात्मस्थं प्रभुं भगवन्तं कारयितारं नापश्यद्गुणौघैस्तृप्यमानः कलुषीकृतास्थिरश्चञ्चलो लोलुप्यमानः सस्पृहो व्यग्रश्चाभिमानत्वं प्रयात इत्यहं सो ममेदमित्येवं मन्यमानो निबध्नात्यात्मनात्मानं जालेनैव खचरः कृतस्यानुफलैरभिभूयमानः परिभ्रमतीति ॥ ३.२॥ अथान्यत्राप्युक्तं यः कर्ता सोऽयं वै भूतात्मा करणैः कारयितान्तःपुरुषोऽथ यथाग्निनायःपिण्डो वाभिभूतः कर्तृभिर्हन्यमानो नानात्वमुपैत्येवं वाव खल्वसौ भूतात्मान्तःपुरुषेणाभिभूतो गुणैर्हन्यमानो नानात्वमुपैत्यथ यत्त्रिगुणं चतुरशीतिलक्षयोनिपरिणतं भूतत्रिगुणमेतद्वै नानात्वस्य रूपं तानि ह वा इमानि गुणानि पुरुषेणेरितानि चक्रमिव चक्रिणेत्यथ यथायःपिण्डे हन्यमाने नाग्निरभिभूयत्येवं नाभिभूयत्यसौ पुरुषोऽभिभूयत्ययं भूतात्मोपसंश्लिष्टत्वादिति ॥ ३.३॥ अथान्यत्राप्युक्तं शरीरमिदं मैथुनादेवोद्भूतं संविदपेतं निरय एव मूत्रद्वारेण निष्क्रामन्तमस्थिभिश्चितं मांसेनानुलिप्तं चर्मणावबद्धं विण्मूत्रपित्तकफमज्जामेदोवसाभिरन्यैश्च मलैर्बहुभिः परिपूर्णं कोश इवावसन्नेति ॥ ३.४॥ अथान्यत्राप्युक्तं संमोहो भयं विषादो निद्रा तन्द्री व्रणो जरा शोकः क्षुत्पिपासा कार्पण्यं क्रोधो नास्तिक्यमङ्य़ानं मात्सर्यं वैकारुण्यं मूढत्वं निर्व्रीडत्वं निकृतत्वमुद्धातत्वमसमत्वमिति तामसान्वितस्तृष्णा स्नेहो रागो लोभो हिंसा रतिर्दृष्टिव्यापृतत्वमीर्ष्या काममवस्थितत्वं चञ्चलत्वं जिहीर्षार्थोपार्जनं मित्रानुग्रहणं परिग्रहावलम्बोऽनिष्टेष्विन्द्रियार्थेषु द्विष्टिरिष्टेश्वभिषण्ग इति राजसान्वितैः परिपूर्ण एतैरभिभूत इत्ययं भूतात्मा तस्मान्नानारूपाण्याप्नोतीत्याप्नोतीति ॥ ३.५॥ तृतीयः प्रपाठकः ॥ ### Prapathaka 4 ते ह खल्वथोर्ध्वरेतसोऽतिविस्मिता अतिसमेत्योचुर्भगवन्नमस्ते त्वं नः शाधि त्वमस्माकं गतिरन्या न विद्यत इत्यस्य कोऽतिथिर्भूतात्मनो येनेदं हित्वामन्येव सायुज्यमुपैति तान्होवाच ॥ ४.१॥ अथान्यत्राप्युक्तं महानदीषूर्मय इव निवर्तकमस्य यत्पुराकृतं समुद्रवेलेव दुर्निवार्यमस्य मृत्योरागमनं सदसत्फलमयैर्हि पाशैः पशुरिव बद्धं बन्धनस्थस्येवास्वातन्त्र्यं यमविषयस्थस्यैव बहुभयावस्थं मदिरोन्मत्त इवामोदममदिरोन्मत्तं पाप्मना गृहीत इव भ्राम्यमाणं महोरगदष्ट इव विपदृष्टं महान्धकार इव रागान्धमिन्द्रजालमिव मायामयं स्वप्नमिव मिथ्यादर्शनं कदलीगर्भ इवासारं नट इव क्षणवेषं चित्रभित्तिरिव मिथ्यामनोरममित्यथोक्तम् ॥ शब्दस्पर्शादयो येऽर्था अनर्था इव ते स्थिताः । येष्वासक्तस्तु भूतात्मा न स्मरेच्च परं पदम् ॥ ४.२॥ अयं वा व खल्वस्य प्रतिविधिर्भूतात्मनो यद्येव विद्याधिगमस्य धर्मस्यानुचरणं स्वाश्रमेष्वानुक्रमणं स्वधर्म एव सर्वं धत्ते स्तम्भशाखेवेतराण्यनेनोर्ध्वभाग्भवत्यन्यथधः पतत्येष स्वधर्माभिभूतो यो वेदेषु न स्वधर्मातिक्रमेणाश्रमी भवत्याश्रमेष्वेवावस्थितस्तपस्वी चेत्युच्यत एतदप्युक्तं नातपस्कस्यात्मध्यानेऽधिगमः कर्मशुद्धिर्वेत्येवं ह्याह ॥ तपसा प्राप्यते सत्त्वं सत्त्वात्सम्प्राप्यते मनः । मनसा प्राप्यते त्वात्मा ह्यात्मापत्त्या निवर्तत इति ॥ ४.३॥ अत्रैते श्लोका भवन्ति ॥ यथा निरिन्धनो वह्निः स्वयोनावुपशाम्यति । तथा वृत्तिक्षयाच्चित्तं स्वयोनावुपशाम्यति ॥ १॥ स्वयोनावुपशान्तस्य मनसः सत्यगामिनः । इन्द्रियार्थाविमूढस्यानृताः कर्मवशानुगाः ॥ २॥ चित्तमेव हि संसारस्तत्प्रयत्नेन शोधयेत् । यच्चित्तस्तन्मयो भवति गुह्यमेतत्सनातनम् ॥ ३॥ चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् । प्रसन्नात्मात्मनि स्थित्वा सुखमव्ययमश्नुते॥ ४॥ समासक्तं यदा चित्तं जन्तोर्विषयगोचरे । यद्येवं ब्रह्मणि स्यात्तत्को न मुच्येत बन्धनात् ॥ ५॥ मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च । अशुद्धं कामसण्कल्पं शुद्धं कामविवर्जितम् ॥ ६॥ लयविक्षेपरहितं मनः कृत्वा सुनिश्चलम् । यदा यात्यमनीभावं तदा तत्परमं पदम् ॥ ७॥ तावदेव निरोद्धव्यं हृदि यावत्क्षयं गतम् । एतज्ङ्य़ानं च मोक्षं च शेषास्तु ग्रन्थविस्तराः ॥ ८॥ समाधिनिर्धूतमलस्य चेतसो निवेशितस्यात्मनि यत्सुखं लभेत् । न शक्यते वर्णयितुं गिरा तदा स्वयं तदन्तःकरणेन गृह्यते ॥ ९॥ अपामपोऽग्निरग्नौ वा व्योम्नि व्योम न लक्षयेत् । एवमन्तर्गतं चित्तं पुरुषः प्रतिमुच्यते ॥ १०॥ मन एव मनुष्याणां कारणं बन्धमोक्षयोः । बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतमिति ॥ ११॥ अथ यथेयं कौत्सायनिस्तुतिः ॥ त्वं ब्रह्मा त्वं च वै विष्णुस्त्वं रुद्रस्त्वं प्रजापतिः । त्वमग्निर्वरुणो वायुस्त्वमिन्द्रस्त्वं निशाकरः ॥ १२॥ त्वं मनुस्त्वं यमश्च त्वं पृथिवी त्वमथाच्युतः । स्वार्थे स्वाभाविकेऽर्थे च बहुधा तिष्ठसे दिवि ॥ १३॥ विश्वेश्वर नमस्तुभ्यं विश्वात्मा विश्वकर्मकृत् । विश्वभुग्विश्वमायस्त्वं विश्वक्रीडारतिः प्रभुः ॥ १४॥ नमः शान्तात्मने तुभ्यं नमो गुह्यतमाय च । अचिन्त्यायाप्रमेयाय अनादिनिधनाय चेति ॥ १५॥ ॥ ४.४॥ तमो वा इदमेकमास तत्पश्चात्परेणेरितं विषयत्वं प्रयात्येतद्वै रजसो रूपं तद्रजः खल्वीरितं विषमत्वं प्रयात्येतद्वै तमसो रूपं तत्तमः खल्वीरितं तमसः सम्प्रास्रवत्येतद्वै सत्त्वस्य रूपं तत्सत्त्वमेवेरितं तत्सत्त्वात्संप्रास्रवत्सोंऽशोऽयं यश्चेतनमात्रः प्रतिपुरुषं क्षेत्रज्ञः सण्कल्पाध्यवसायाभिमानलिण्गः प्रजापतिस्तस्य प्रोक्ता अग्र्यास्तनवो ब्रह्मा रुद्रो विष्णुरित्यथ यो ह खलु वावास्य राजसोंऽशोऽसौ स योऽयं ब्रह्माथ यो ह खलु वावास्य तामसोंऽशोऽसौ स योऽयं रुद्रोऽथ यो ह खलु वावास्य सात्विकोंऽशोऽसौ स एवं विष्णुः स वा एष एकस्त्रिधाभूतोऽष्टधैकादशधा द्वादशधापरिमितधा चोद्भूत उद्भूतत्वाद्भूतेषु चरति प्रतिष्ठा सर्वभूतानामधिपतिर्बभूवेत्यसावात्मान्तर्बहिश्चान्तर्बहिस् ह्च ॥ ४.५॥ चतुर्थः प्रपाठकः ॥ ### Prapathaka 5 द्विधा वा एष आत्मानं बिभर्त्ययं यः प्राणो यश्चासावादित्योऽथ द्वौ वा एतावास्तां पञ्चधा नामान्तर्बहिश्चाहोरात्रे तौ व्यावर्तेते असौ वा आदित्यो बहिरात्मान्तरात्मा प्राणो बहिरात्मा गत्यान्तरात्मनानुमीयते । गतिरित्येवं ह्याह यः कश्चिद्विद्वानपहतपाप्माध्यक्षोऽवदातमनास्तन्निष्ठ आवृत्तचक्षुः सोऽन्तरात्मागत्या बहिरात्मनोऽनुमीयते गतिरित्येवं ह्याहाथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो यः पश्यति मां हिरण्यवत्स एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति ॥ ५.१॥ अथ य एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति स एषोऽग्निर्दिवि श्रितः सौरः कालाख्योऽदृश्यः सर्वभूतान्नमत्ति कः पुष्करः किमयं वेद वा व तत्पुष्करं योऽयमाकाशोऽस्येमाश्चतस्रो दिशश्चतस्र उपदिशः संस्था अयमर्वागग्निः परत एतौ प्राणादित्यावेतावुपासीतोमित्यक्षरेण व्याहृतिभिः सावित्र्या चेति ॥ ५.२॥ द्वे वाव ब्रह्मणो रूपे मूर्तं चामूर्तं चाथ यन्मूर्तं तदसत्यं यदमूर्तं तत्सत्यं तद्ब्रह्म यद्ब्रह्म तज्ज्योतिर्यज्ज्योतिः स आदित्यः स वा एष ओमित्येतदात्मा स त्रेधात्मानं व्यकुरुत ओमिति तिस्रो मात्रा एताभिः सर्वमिदमोतं प्रोतं चैवास्मिन्नित्येवं ह्याहैतद्वा आदित्य ओमित्येवं ध्यायंस्तथात्मानं युञ्जीतेति ॥ ५.३॥ अथान्यत्राप्युक्तमथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इत्यसावादित्य उद्गीथ एव प्रणव इत्येवं ह्याहोद्गीथः प्रणवाख्यं प्रणेतारं नामरूपं विगतनिद्रं विजरमविमृत्युं पुनः पञ्चधा ङ्य़ेयं निहितं गुहायामित्येवं ह्याहोर्ध्वमूलं वा आब्रह्मशाखा आकाशवाय्वग्न्युदकभूम्यादय एकेनात्तमेतद्ब्रह्म तत्तस्यैतत्ते यदसावादित्य ओमित्येतदक्षरस्य चैतत्तस्मादोमित्यनेनैतदुपासीताजस्रमित्येकोऽस्य रसं बोधयीत इत्येवं ह्याहैतदेवाक्षरं पुण्यमेतदेवाक्षरं ज्ङ्य़ात्वा यो यदिच्छति तस्य तत् ॥ ५.४॥ अथान्यत्राप्युक्तं स्तनयत्येपास्य तनूर्या ओमिति स्त्रीपुंनपुंसकमिति लिण्गवत्येषाथाग्निर्वायुरादित्य इति भास्वत्येषाथ रुद्रो विष्णुरित्यधिपतिरित्येषाथ गार्हपत्यो दक्षणाग्निराहवनीय इति मुखवत्येषाथ ऋग्यजुःसामेति विजानात्येषथ भूर्भुवस्वरिति लोकवत्येषाथ भूतं भव्यं भविष्यदिति कालवत्येषाथ प्राणोऽग्निः सूर्यः इति प्रतापवत्येषाथान्नमापश्चन्द्रमा इत्याप्यायनवत्येषाथ बुद्धिर्मनोऽहण्कार इति चेतनवत्येषाथ प्राणोऽपानो व्यान इति प्राणवत्येके त्यजामीत्युक्तैताह प्रस्तोतार्पिता भवतीत्येवं ह्याहैतद्वै सत्यकाम परं चापरं च यदोमित्येतदक्षरमिति ॥ ५.५॥ अथ व्यात्तं वा इदमासीत्सत्यं प्रजापतिस्तपस्तप्त्वा अनुव्याहरद्भूर्भुवःस्वरित्येषा हाथ प्रजापतेः स्थविष्ठा तनूर्वा लोकवतीति स्वरित्यस्याः शिरो नाभिर्भुवो भूः पादा आदित्यश्चक्षुरायत्तः पुरुषस्य महतो मात्राश्चक्षुषा ह्ययं मात्राश्चरिति सत्यं वै चक्षुरक्षिण्युपस्थितो हि पुरुषः सर्वार्थेषु वदत्येतस्माद्भूर्भुवःस्वरित्युपासीतान्नं हि प्रजापतिर्विश्वात्मा विश्वचक्षुरिवोपासितो भवतीत्येवं ह्याहैषा वै प्रजापतिर्विश्वभृत्तनूरेतस्यामिदं सर्वमन्तर्हितमस्मिॅंश्च सर्वस्मिन्नेषान्तर्हितेति तस्मादेषोपासीतेति ॥ ५.६॥ तत्सवितुर्वरेण्यमित्यसौ वा आदित्यः सविता स वा एवं प्रवरणाय आत्मकामेनेत्याहुर्ब्रह्मवादिनोऽथ भर्गो देवस्य धीमहीति सविता वै तेऽवस्थिता योऽस्य भर्गः कं सञ्चितयामीत्याहुर्ब्रह्मवादिनोऽथ धियो यो नः प्रचोदयादिति बुद्धयो वै धियस्ता योऽस्माकं प्रचोदयादित्याहुर्ब्रह्मवादिनोऽथ भर्ग इति यो ह वा अस्मिन्नादित्ये निहितस्तारकेऽक्षिणि चैष भर्गाख्यो भाभिर्गतिरस्य हीति भर्गो भर्जति वैष भर्ग इति ब्रह्मवादिनोऽथ भर्ग इति भासयतीमाँल्लोकानिति रञ्जयतीमानि भूतानि गच्च्हत इति गच्च्हत्यस्मिन्नागच्च्हत्यस्मा इमाः प्रजास्तस्माद्भारकत्वाद्भर्गः शत्रून्सूयमानत्वात्सूर्यः सव्नात्सविता दानादादित्यः पवनात्पावमानोऽथायोऽथायनादादित्य इत्येवं ह्याह खल्वात्मनात्मामृताख्यश्चेता मन्ता गन्ता स्रष्टा नन्दयिता कर्ता वक्ता रसयिता घ्राता स्पर्शयिता च विभुविग्रहे सन्निष्ठा इत्येवं ह्याहाथ यत्र द्वैतीभूतं विङ्य़ानं तत्र हि शृणोति पश्यति जिघ्रतीति रसयते चैव स्पर्शयति सर्वमात्मा जानीतेति यत्राद्वैतीभूतं विङ्य़ानं कार्यकारणनिर्मुक्तं निर्वचनमनौपम्यं निरुपाख्यं किं तदण्ग वाच्यम् ॥ ५.७॥ एष हि खल्वात्मेशानः शंभुर्भवो रुद्रः प्रजापतिर्विश्वसृड्ढिरण्यगर्भः सत्यं प्राणो हंसः शान्तो विष्णुर्नारायणोऽर्कः सविता धाता सम्राडिन्द्र इन्दुरिति य एष तपत्यग्निना पिहितः सहस्राक्षेण हिरण्मयेनानन्देनैष वाव विजिङ्य़ासितव्योऽन्वेष्टव्यः सर्वभूतेभ्योऽभयं दत्त्वारण्यं गत्वाथ बहिःकृतेन्द्रियार्थान्स्वशरीरादुपलभतेऽथैनमिति विश्वरूपं हरिणं जातवेदसं परायणं ज्योतिरेकं तपन्तम् । सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रजानामुदयत्येष सूर्यः ॥ ५.८॥ इति पञ्चमः प्रपाठकः ॥ । ### Prapathaka 6 अथ प्रपाठक ६ । द्विधा वा एष आत्मानं बिभर्त्ययं यः प्राणो यश्चासा आदित्योऽथ द्वौ वा एता अस्य पन्थाना अन्तर्बहिश्चाहोरात्रेणैतौ व्यावर्तेते असौ वा आदित्यो बहिरात्मान्तरात्मा प्राणोऽतो बहिरात्मक्या गत्यान्तरात्मनोऽनुमीयते गतिरित्येवं हि आहाथ यः कश्चिद्विद्वानपहतपाप्माऽक्षाध्यक्षोऽवदातमनास्तन्निष्ठ आवृत्तचक्षुः सो अन्तरात्मक्या गत्या बहिरात्मनोऽनुमीयते गतिरित्येवं ह आह अथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो यः पश्यतीमां हिरण्यवस्थात् स एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति ॥ ६.१॥ अथ य एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति स एषोऽग्निर्दिवि श्रितः सौरः कालाख्योऽदृश्यः सर्वभूतान्यन्नमत्तीति। कः पुष्करः किंमयो वेति। इदं वाव तत्पुष्करं योऽयमाकाशोऽस्येमाः चतस्रो दिशश्चतस्र उपदिशो दलसंस्था आसम्। अर्वाग्विचरत एतौ प्राणादित्या एता उपासीतोमित्येतदक्षरेण व्याहृतिभिः सावित्र्या चेति ॥ ६.२॥ द्वे वाव ब्रह्मणो रूपे मूर्तं चामूर्तं च । अथ यन्मूर्तं तदसत्यम् यदमूर्तं तत्सत्यम् तद्ब्रह्म तज्ज्योतिः यज्ज्योतिः स आदित्यः स वा एष ओमित्येतदात्माभवत् स त्रेधात्मानं व्याकुरुत ओमिति तिस्रो मात्रा एताभिः सर्वमिदमोतं प्रोतं चैवास्मीति एवं ह्याहैतद्वा आदित्य ओमित्येवं ध्यायत आत्मानं युञ्जीतेति ॥ ६.३॥ अथान्यत्रापि उक्तमथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इति असौ वा आदित्य उद्गीथ एष प्रणवा इति । एवं ह्याहोद्गीथं प्रणवाख्यं प्रणेतारं भारूपं विगतनिद्रं विजरं विमृत्युं त्रिपदं त्र्यक्षरं पुनः पञ्चधा ज्ञेयं निहितं गुहायामित्येवं ह्याहोर्ध्वमूलं त्रिपाद्ब्रह्म शाखा आकाश वाय्वग्न्युदकभूम्यादय एकोऽश्वत्थनामैतद्ब्रह्मैतस्यैतत्तेजो यदसा आदित्यः ओमित्येतदक्षरस्य चैतत्तस्मादोमित्यनेनैतदुपासीताजस्रमित्येकोऽस्य सम्बोधयितेत्येवं ह्याह ः एतदेवाक्षरं पुण्यमेतदेवाक्षरं परम् । एतदेवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ ॥ ६.४॥ अथान्यत्राप्युक्तं स्वनवत्येषास्यस्तनुर्या ओमिति स्त्रीपुंनपुंसकेति लिङ्गवती एषाऽथाग्निर्वायुरादित्य इति भास्वति एषा अथ ब्रह्म रुद्रो विष्णुरित्यधिपतिवती एषाऽथ गार्हपत्यो दक्षिणाग्निराहवनीया इति मुखवती एषाऽथ ऋग्यजुःसामेति विज्ञानवती एषा भूर्भुवःस्वरिति लोकवती एषाऽथ भूतं भव्यं भविष्यदिति कालवती एषाऽथ प्राणोऽग्निः सूर्य इति प्रतापवती एषाऽथान्नमापश्चन्द्रमा इत्याप्यायनवती एषाऽथ बुद्धिर्मनोऽहङ्कारा इति चेतनवती एषाऽथ प्राणोऽपानो व्यान इति प्राणवती एषेति अत ओमित्युक्तेनैताः प्रस्तुता अर्चिता अर्पिता भवन्तीति एवं ह्याहैतद्वै सत्यकाम परां चापरां च ब्रह्म यदोमित्येतदक्षरमिति ॥ ६.५॥ अथाव्याहृतं वा इदमासीत् स सत्यं प्रजापतिस्तपस्तप्त्वाऽनुव्याहरद्भूर्भुवःस्वरिति । एषैवास्य प्रजापतेः स्थविष्ठा तनुर्या लोकवतीति स्वरित्यस्याः शिरो नाभिर्भुवो भूः पादा आदित्यश्चक्षुः चक्षुरायता हि पुरुषस्य महती मात्रा चक्षुषा ह्ययं मात्राश्चरति सत्यं वै चक्षुः अक्षिण्यवस्थितो हि पुरुषः सर्वार्थेषु चरति एतस्माद्भूर्भुवःस्वरित्युपासीतानेन हि प्रजापतिर्विश्वात्मा विश्वचक्षुरिवोपासितो भवतीति एवं ह्याहैषा वै प्रजापतेर्विश्वभृत्तनुरेतस्यामिदं सर्वमन्तर्हितमस्मिन् च सर्वस्मिन्नेषा अन्तर्हितेति तस्मादेषोपासीता ॥ ६.६॥ तत्सवितुर्वरेण्यमित्यसौ वा आदित्यः सविता स वा एवं प्रवरणीय आत्मकामेनेत्याहुर्ब्रह्मवादिनोऽथ भर्गो देवस्य धीमहीति सविता वै देवस्ततो योऽस्य भर्गाख्यस्तं चिन्तयामीत्याहुर्ब्रह्मवादिनोऽथ धियो यो नः प्रचोदयादिति बुद्धयो वै धियस्तायोऽस्माकं प्रचोदयादित्याहुर्ब्रह्मवादिनः अथ भर्गा इति यो ह वा अमुष्मिन्नादित्ये निहितस्तारकोऽक्षिणि वैष भर्गाख्यः भाभिर्गतिरस्य हीति भर्गः भर्जयतीति वैष भर्ग इति रुद्रो ब्रह्मवादिनोऽथ भ इति भासयतीमान् लोकान् र इति रंजयतीमानि भूतानि ग इति गच्च्हन्त्यस्मिन्नागच्च्हन्त्यस्मादिमाः प्रजास्तस्माद्भरगत्वाद्भर्गः शाश्वत् सूयमानात् सूर्यः सवनात् सविताऽदानात् आदित्यः पवनात्पावनोऽथापोप्यायनादित्येवं ह्याह खल्वात्मनोऽत्मा नेतामृताख्यश्चेता मन्ता गन्तोत्सृष्टानन्दयिता कर्ता वक्ता रसयिता घ्राता द्रष्टा श्रोता स्पृशति च विभुर्विग्रहे सन्निविष्टा इत्येवं ह्याह अथ यत्र द्वैतीभूतं विज्ञानं तत्र हि शृणोति पश्यति जिघ्रति रसयति चैव स्पर्शयति सर्वमात्मा जानीतेति यत्राद्वैतीभूतं विज्ञानं कार्यकारणकर्मनिर्मुक्तं निर्वचनमनौपम्यं निरुपाख्यां किं तदवाच्यम् ॥ ६.७॥ एष हि खल्वात्मेशानः शम्भुर्भवो रुद्रः प्रजापतिर्विश्वसृक् हिरण्यगर्भः सत्यं प्राणो हंसः शास्ता विष्णुर्नारायणोऽर्कः सविता धाता विधाता सम्राडिन्द्र इन्दुरिति य एष तपत्यग्निरिवाग्निना पिहितः सहस्राक्षेण हिरण्मयेनाण्डेन एष वा जिज्ञासितव्योऽन्वेष्टव्यः सर्वभूतेभ्योऽभयं दत्वारण्यं गत्वाथ बहिःकृत्वीन्द्रियार्थान्स्वाच्च्हरीरादुपलभेत एनमिति । विश्वरूपं हरिणं जातवेदसं परायणं ज्योतिरेकं तपन्तम् । सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रजानामुदयत्येष सूर्यः ॥ ॥ ६.८॥ तस्माद्वा एष उभयात्मैवं विदात्मन्येवाभिध्यायत्यात्मन्येव यजतीति ध्यानं प्रयोगस्थं मनो विद्वद्भिष्टुतं मनःपूतिमुच्छिष्टोपहतमित्यनेन तत्पावयेत् मन्त्रं पठति उच्छिष्टोच्छिष्टोपहितं यच्च पापेन दत्तं मृतसूतकाद्वा वसोः पवित्रमग्निः सवितुश्च रश्मयः पुनन्त्वन्नं मम दुष्कृतं च यदन्यत् अद्भिः पुरस्तात्परिदधाति प्राणाय स्वाहापानाय स्वाहा व्यानाय स्वाहा समानाय स्वाहोदानाय स्वाहेति पञ्चभिरभिजुहोति अथावाशिष्टं यतवागश्नात्यतोऽद्भिर्भूय एवोपरिष्टात्परिदधात्याचान्तो भूत्वात्मेज्यानः प्राणोऽग्निर्विश्वोऽसीति च द्वाभ्यामात्मानमभिध्यायेत् प्राणोऽग्निः परमात्मा वै पञ्चवायुः समाश्रितः स प्रीतः प्रीणातु विश्वं विश्वभुक् विश्वोऽसि वैश्वानरोऽसि विश्वं त्वया धार्यते जायमानम् विशन् तु त्वामाहुतयश्च सर्वाः प्रजास्तत्र यत्र विश्वामृतोऽसीति एवं न विधिना खल्वनेनात्तानत्वं पुनरुपैति ॥ ६.९॥ अथापरं वेदितव्यमुत्तरो विकारोऽस्यात्मयज्ञस्य यथान्नमन्नादश्चेति अस्योपव्याख्यानं पुरुषश्चेता प्रधानान्तःस्थः स एव भोक्ता प्राकृतमन्नं भुङ्क्त इति तस्यायं भूतात्मा ह्यन्नमस्यकर्ता प्रधानः तस्मात्त्रिगुणं भोज्यं भोक्ता पुरुषोऽन्तस्थः अत्र दृष्टं नाम प्रत्ययम् यस्माद्बीजसम्भवा हि पशवस्तस्माद्बीजं भोज्यमनेनैव प्रधानस्य भोज्यत्वं व्याख्यातं तस्माद्भोक्ता पुरुषो भोज्या प्रकृतिस्तत्स्थो भुङ्क्त इति प्राकृतमन्नं त्रिगुणभेदपरिणमत्वान्महदाद्यं विशेषान्तं लिङ्गमनेनैव चतुर्दशविधस्य मार्गस्य व्याख्या कृता भवति सुखदुःखमोहसंज्ञं ह्यन्नभूतमिदं जगत् न हि बीजस्य स्वादुपरिग्रहोऽस्तीति यावन्नप्रसूतिः तस्याप्येवं तिसृष्ववस्थास्वन्नत्वं भवति कौमारं यौवनं जरा परिणमत्वातत्दन्नत्वमेवं प्रधानस्य व्यक्ततां गतस्योपलब्धिर्भवति तत्र बुद्ध्यादीनि स्वादुनि भवन्त्यध्यवसायसङ्कल्पाभिमाना इति अथेन्द्रियार्थान् पञ्चस्वादुनि भवन्ति एवं सर्वाणीन्द्रियकर्माणि प्राणकर्माणि एवं व्यक्तमन्नमव्यक्तमन्नम् अस्य निर्गुणो भोक्ता भोक्तृत्वाच्चैतन्यं प्रसिद्धं तस्य यथाग्निर्वै देवानामन्नदः सोमोऽन्नमग्निनैवान्नमित्येवंवित् सोमसंज्ञोऽयंभूतत्माऽग्निसंज्ञोऽप्यव्यक्तमुखा इति वचनात्पुरुषो ह्यव्यक्तमुखेन त्रिगुणं भुङ्क्त इति यो हैवं वेद संन्यासी योगी चात्मयाजी चेति अथ यद्वन्न कश्चिच्च्हून्यागारे कामिन्यः प्रविष्टाः स्पृशतीन्द्रियार्थान् तद्वद् यो न स्पृशति प्रविष्टान् संन्यासी योगी चात्मयाजी चेति ॥ ६.१०॥ परं वा एतदात्मनो रूपं यदन्नमन्नमयो ह्ययं प्राणोऽथ न यद्यश्नात्यमन्ताऽश्रोताऽस्प्रष्टाऽद्रष्टाऽवक्ताऽघ्रातारसयिता भवति प्राणांश्चोत्सृजतीति एवं ह्याहाथ यदि खल्वश्नाति प्राणसमृद्धो भूत्वा मन्ता भवति श्रोता भवति स्प्रष्टा भवति वक्ता भवति रसयिता भवति घ्राता भवति द्रष्टा भवतीति एवं ह्याह अन्नाद्वै प्रजाः प्रजायन्ते याः कश्चित्पृथिवीशृताः । अतोऽन्नेनैव जीवन्ति अथैतदपि यन्ति अन्ततः ॥ ६.११॥ अथान्यत्रापि उक्तम् सर्वाणि ह वा इमानि भूतान्यहरहः प्रपतन्त्यन्नमभिजिघृक्षमाणानि सूर्यो रश्मिभिराददात्यन्नं तेनासौ तपत्यन्नेनाभिषिक्ताः पचन्तीमे प्राणा अग्निर्वा अन्नेनोज्ज्वलत्यन्नकामेनेदं प्रकल्पितं ब्रह्मणा अतोऽन्नमात्मेत्युपासीतेत्वेयं ह्याह । अनाद्भूतानि जायन्ते जातान्यन्नेन वर्धन्ते अद्यतेऽत्ति च भूतानि तस्मादन्नं तदुच्यते ॥ ६.१२॥ अथान्यत्रापि उक्तम् ः विश्वभृद्वै नामैषा तनुर्भगवतो विष्णोर्यदिदमन्नं प्राणो वा अन्नस्य रसो मनः प्राणस्य विज्ञानं मनस आनन्दं विज्ञानस्येति अन्नवान् प्राणवान् मनश्वान् विज्ञानवान् आनन्दवान् च भवति यो हैवं वेद यावान्तीह वै भूतान्यन्नमदन्ति तावत्स्वन्तस्थोऽन्नमत्ति यो हैवंवेद । अन्नमेव विजरन्नमन्नं संवननं स्मृतम् । अन्नं पशूनां प्राणोऽन्नं ज्येष्ठमन्नं भिषक् स्मृतम् ॥ ६.१३॥ अथान्यात्रप्युक्तम् ः अन्नं वा अस्य सर्वस्य योनिः कालश्चान्नस्य सूर्यो योनिः कालस्य तस्यैतद्रूपं यन् निमेषादिकालात्सम्भृतं द्वादशात्मकं वत्सरमेतस्याग्नेयमर्धमर्धं वारुणं मघाद्यं श्रविष्ठार्धमाग्नेयं क्रमेणोत्क्रमेण सार्पाद्यं श्रविष्ठार्धान्तं सौम्यम् तत्रैकैकमात्मनो नवांशकं सचारकविधम् सौक्ष्म्यत्वादेतत्प्रमाणमनेनैव प्रमीयते हि कालः न विना प्रमाणेन प्रमेयस्योपलब्धिः प्रमेयोऽपि प्रमाणतां पृथक्त्वादुपैत्यात्मसम्बोधनार्थमित्येवं ह्याह । यावत्यो वै कालस्य कलास्तावतीषु चरत्यसौ यः कालं ब्रह्मेत्युपासीत कालस्तस्यातिदूरमपसरतीति एवं ह्याह ः कालात्स्रवन्ति भूतानि कालाद्वृद्धिं प्रयान्ति च । काले चास्तं नियच्च्हन्ति कालो मूर्तिरमूर्तिमान् ॥ ॥ ६.१४॥ द्वे वाव ब्रह्मणो रुपे कालश्चाकालश्चाथ यः प्रागादित्यात्सोऽकालोऽकालोऽथ य आदित्याद्यः स कालः सकलः सकलस्य वा एतद्रूपं यत्संवत्सरः संवत्सरात्खल्वेवेमाः प्रजाः प्रजायन्ते संवत्सरेणेह वै जाता विवर्धन्ते संवत्सरे प्रत्यस्तं यन्ति तस्मात्संवत्सरो वै प्रजापतिः कालोऽन्नं ब्रह्मनीडमात्मा चेत्येवं ह्याह कालः पचति भूतानि सर्वाण्येव महात्मनि । यस्मिन् तु पच्यते कालो यस्तं वेद स वेदवित् ॥ ॥ ६.१५॥ विग्रहवानेष कालः सिन्धुराजः प्रजानाम् एष तत्स्थः सविताख्यो यस्मादेवेमे चन्द्रर्क्षग्रह संवत्सरादयः सूयन्ते अथैभ्यः सर्वमिदमत्र वा यत्किञ्चित्शुभाशुभं दृश्यन्तेह लोके तदेतेभ्यस्तस्मादादित्यात्मा ब्रह्माथ कालसंज्ञमादित्यमुपासीतादित्यो ब्रह्मेत्येकेऽथ एवं ह्याह । होता भोक्ता हविर्मन्त्रो यज्ञो विष्णुः प्रजापतिः । सर्वः कश्चित्प्रभुः साक्षी योऽमुष्मिन्भाति मण्डले ॥ ॥ ६.१६॥ ब्रह्म ह वा इदमग्र आसीत् एकोऽनन्तः प्रागनन्तो दक्षिणोऽनन्तः प्रतीच्यनन्त उदीच्यनन्त ऊर्ध्वान् चाऽवान् च सर्वतोऽनन्तः न ह्यास्य प्राच्यादि दिशः कल्पन्तेऽथ तिर्यग्वान् चोर्ध्वं वा अनूह्य एष परमात्माऽपरिमितोऽतर्क्योऽचिन्त्य एष आकाशात्मा एवैष कृत्स्नक्षय एको जागर्तीति एतस्मादाकाशादेष खल्विदं चेतामात्रं बोधयति अनेनैव चेदम् ध्यायते अस्मिन् च प्रत्यस्तं याति अस्यैतद्भास्वरं रूपं यदमुष्मिन्नादित्ये तपति अग्नौ चाधुमके यज्ज्योतिश्चित्रतरमुदरस्तोऽथ वा यः पचत्यन्नम् इत्येवं ह्याह यश्चैषोऽग्नौ यश्चायं हृदये यश्चासावादित्ये स एष एका इत्येकस्य हैकत्वमेति य एवं वेद ॥ ६.१७॥ तथा तत्प्रयोगकल्पः प्राणायामः प्रत्याहारो ध्यानं धारणा तर्कः समाधिः षडङ्गा इत्युच्यते योगः अनेन यदा पश्यन्पश्यति रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् तदा विद्वान्पुण्यपापे विहाय परेऽव्यये सर्वमेकीकरोति एवं ह्याह ः यथा पर्वतमादीप्तं नाश्रयन्ति मृगद्विजाः । तद्वद्ब्रह्मविदो दोषा नाश्रयन्ति कदाचन ॥ ॥ ६.१८॥ अथान्यत्राप्युक्तम् ः यदा वै बहिर्विद्वान्मनो नियम्येन्द्रियार्थान् च प्राणो निवेशयित्वा निःसङ्कल्पस्ततस्तिष्ठेत् अप्राणादिह यस्मात्सम्भूतः प्राणसंज्ञको जीवस्तस्मात्प्राणो वै तुर्याख्ये धारयेत्प्राणम् इत्येवं ह्याह ः अचित्तं चित्तमध्यस्तमचिन्त्यं गुह्यमुत्तमम् । तत्र चित्तं निधायेत तच्च लिङ्गं निराश्रयम् ॥ ॥ ६.१९॥ अथान्यत्राप्युक्तम् ः अतः परास्य धारणा तालुरसनाग्रनिपीडना द्वाङ्मनःप्राणनिरोधनाद्ब्रह्म तर्केण पश्यति यदात्मनाऽऽत्मान मणोरणीयांसं द्योतमानं मनःक्षयात्पश्यति तदात्मनात्मानं दृष्ट्वा निरात्मा भवति निरात्मकत्वादसङ्ख्योऽयोनिश्चिन्त्यो मोक्षलक्षणमित्येतत्परं रहस्यम् इत्येवं ह्याह ः चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् । प्रसन्नात्मात्मनि स्थित्वा सुखमव्ययमश्नुता इति ॥ ॥ ६.२०॥ अथान्यत्राप्युक्तम् ः ऊर्ध्वगा नाडी सुषुम्नाख्या प्राणसञ्चारिणी ताल्वन्तर्विच्च्हिन्ना तया प्राणोङ्कारमनोयुक्तयोर्ध्वमुत्क्रमेत् ताल्वध्याग्रं परिवर्त्य इन्द्रियाण्यसंयोज्य महिमा महिमानं निरीक्षेता ततो निरात्वकमेति निरात्मकत्वान्न सुखदुःखभाग्भवति केवलत्वं लभता इत्येवं ह्याह ः परः पूर्वं प्रतिष्ठाप्य निगृहीतानिलं ततः । तीर्त्वा पारमपारेण पश्चाद्युञ्जीत मूर्ध्वनि ॥ ॥ ६.२१॥ अथान्यत्राप्युक्तम् ः द्वे वा व ब्रह्मणी अभिध्येये शब्दश्चाशब्दश्च अथ शब्देनैवाशब्दमाविष्क्रियते अथ तत्र ओमिति शब्दोऽनेनोर्ध्वमुत्क्रान्तोऽशब्दे निधनमेति अथाहैषा गतिरेतदमृतम् अतत्सायुज्यत्वम् निर्वृतत्वम् तथा चेति अथ यथोर्णनाभिस्तन्तुनोर्ध्वमुत्क्रान्तोऽवकाशं लभतीत्येवं वा व खल्वासावभिध्याता ओमित्यनेनोर्ध्वमुत्क्रान्तः स्वातन्त्र्यं लभते अन्यथा परे शब्दवादिनः ः श्रवणाङ्गुष्ठयोगेनान्तर्हृदयाकाशशब्दमाकर्णयन्ति सप्तविधेयं तस्योपमा यथा नद्यः किङ्किणी कांस्यचक्रकभेक विःकृन्दिका वृष्टिर्निवाते वदतीति तं पृथग्लक्षणमतीत्य परेऽशब्देऽव्यक्ते ब्रह्मण्यस्तं गताः तत्र तेऽपृथग्धर्मिणोऽपृथग्विवेक्या यथा सम्पन्ना मधुत्वं नानारसा इत्येवं ह्याह ः द्वे ब्रह्मणि वेदितव्ये शब्दब्रह्म परां च यत् । शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ॥ ॥ ६.२२॥ अथान्यत्राप्युक्तम् ः यः शब्दस्तदोमित्येतदक्षरम् यदस्याग्रं तच्च्हान्तमशब्दमभयमशोकमानन्दं तृप्तं स्थिरमचलममृतमच्युतं ध्रुवं विष्णुसंज्ञितं सर्वापरत्वाय तदेता उपसीतेत्येवं ह्याह ः योऽसौ परापरो देवा ॐकारो नाम नामतः । निःशब्दः शून्यभूतस्तु मूर्ध्नि स्थाने ततोऽभ्यसेत् ॥ ॥ ६.२३॥ अथान्यत्राप्युक्तम् ः धनुः शरीरम् ओमित्येतच्छरः शिखास्य मनः तमोलक्षणं भित्वा तमोऽतमाविष्टमागच्छति अथाविष्टं भित्वाऽलातचक्रमिव स्फुरन्तमादित्यवर्णमूर्जस्वन्तं ब्रह्म तमसः पर्यमपश्यद्यदमुष्मिन्नादित्येऽथ सोमेऽग्नौ विद्युति विभाति अथ खल्वेनं दृष्ट्वाऽमृतत्वं गच्छतीत्येवं ह्याह ः ध्यानमन्तःपरे तत्त्वे लक्ष्येषु च निधीयते । अतोऽविशेषविज्ञानं विशेषमुपगच्छति ॥ मानसे च विलीने तु यत्सुखं चात्मसाक्षिकम् । तद्ब्रह्म चामृतं शुक्रं सा गतिर्लोक एव सः ॥ ॥ ६.२४॥ अथान्यत्राप्युक्तम् ः निद्रेवान्तर्हितेन्द्रियः शुद्धितमया धिया स्वप्न इव यः पश्यतीन्द्रियबिलेऽविवशः प्रणवाख्यं प्रणेतारं भारूपं विगतनिद्रं विजरं विमृत्युं विशोकं च सोऽपि प्रणवाख्यः प्रणेता भारूपः विगत निद्रः विजरः विमृत्युर्विशोको भवतीत्येवं ह्याह ः एवं प्राणमथोङ्कारं यस्मात्सर्वमनेकधा । युनक्ति युञ्जते वापि यस्माद्योग इति स्मृतः ॥ एकत्वं प्राणमनसोरिन्द्रियाणां तथैव च । सर्वभावपरित्यागो योग इत्यभिधीयते ॥ ॥ ६.२५॥ अथान्यत्राप्युक्तम् ः यथा वाप्सु चारिणः शाकुनिकः सूत्रयन्त्रेणोद्धृत्योदरेऽग्नौ जुहोत्येवं वा व खल्विमान्प्राणानोमित्यनेनोद्धृत्यानामयेऽग्नौ जुहोति अतस्तप्तोर्विवसोऽथ यथा तप्तोर्वि सार्पिस्तृणकाष्ठसंस्पर्शे नोज्ज्वलतीत्येवं वा व खल्वसावप्राणाख्यः प्राणसंस्पर्शेनोज्ज्वलति अथ यदुज्ज्वलत्येतद्ब्रह्मणो रूपं चैतद्विष्णोः परमं पदम् चैतद्रुद्रस्य रुद्रत्वमेतत्तदपरिमितधा चात्मानं विभज्य पूरयतीमां लोकानित्येवं ह्याह ः वह्नेश्च यद्वत्खलु विस्फुलिङ्गाः सूर्यान्मयूखाश्च तथैव तस्य प्राणादयो वै पुनरेव तस्माद् अभ्युच्चरन्तीह यथाक्रमेण ॥ ॥ ६.२६॥ अथान्यत्राप्युक्तम्ःब्रह्मणो वा वैतत्तेजः परस्यामृतस्याशरीरस्य यच्छरीरस्यौष्ण्यमस्यैतद् घृतमथाविः सन् नभसि निहितं वैतदेकाग्रेणैवमन्तर्हृदयाकाशं विनुदन्ति यत्तस्य ज्योतिरिव सम्पद्यतीति अतस्तद्भावम् अचिरेणैति भूमावयस्पिण्डं निहितं यथाऽचिरेणैति भूमित्वम् मृद्वत्संस्थमयस्पिण्डं यथाग्न्ययस्कारादयो नाभिभवन्ति प्रणश्यति चित्तं तथाश्रयेण सहैवमित्येवं ह्याह ः हृद्याकाशमयं कोशमानन्दं परमालयम् । स्वं योगश्च ततोऽस्माकं तेजश्चैवाग्निसूर्ययोः ॥ ॥ ६.२७॥ अथान्यत्राप्युक्तम् ः भूतेन्द्रियार्थानतिक्रम्य ततः प्रव्रज्याज्यं धृतिदण्डं धनुर्गृहीत्वाऽनभिमानमयेन चैवेषुणा तं ब्रह्म द्वारपारं निहत्याद्यं संमोहमौली तृष्णेर्ष्याकुण्डली तन्द्रीराघवेत्र्यभिमानाध्यक्षः क्रोधज्यं प्रलोभदण्डं धनुर्गृहीत्वेच्च्हामयेन चैवेषुणेमानि खलु भूतानि हन्ति तं हत्वोंकारप्लवेनान्तर्हृदयाकाशस्य पारं तीर्त्वाविर्भूते अन्तराकाशे शनकैरवटैवावटकृद्धातुकामः संविशत्येवं ब्रह्मशालां विशेत् ततश्चतुर्जालं ब्रह्मकोशं प्रणुदेत् गुर्वागमेनेति ः अतः शुद्धः पूतः शून्यः शान्तोऽप्राणो निरात्माऽनन्तोऽक्षय्यः स्थिरः शाश्वतोऽजः स्वतन्त्रः स्वे महिम्नि तिष्ठति अतः स्वे महिम्नि तिष्ठमानम् दृष्ट्वाऽवृत्तचक्रमिव सञ्चारचक्रमालोकयति इत्येवं ह्याह ः षड्भिर्मासैस्तु युक्तस्य नित्यमुक्तस्य देहिनः अनन्तः परमो गुह्यः सम्यग्योगः प्रवर्तते ॥ रजस्तमोभ्यां विद्धस्य सुसमिद्धस्य देहिनः पुत्रदारकुटुम्बेषु सक्तस्य न कदाचन ॥ ॥ ६.२८॥ एवमुक्त्वाऽन्तर्हृदयः शकायन्यस्तस्मै नमस्कृत्वाऽनया ब्रह्मविद्यया राजन् ब्रह्मणः पन्थानमारूढाः पुत्राः प्रजापतेरिति सन्तोषं द्वन्द्वतितिक्षां शान्तत्वं योगाभ्यासादवाप्नोतीति एतद्गुह्यतमं नापुत्राय नाशिष्याय नाशान्ताय कीर्तयेदिति अनन्यभक्ताय सर्वगुणसम्पन्नाय दद्यात् ॥ ॥ ६.२९॥ ॐ शुचौ देशे शुचिः सत्त्वस्थः सदधीयानः सद्वादी सद्ध्यायी सद्याजी स्यादिति । अतः सद्ब्रह्मणि सत्यभिलाषिणि निर्वृत्त्योऽनस्तत्फलच्च्हिन्नपाशो निराशः परेष्वात्मवद्विगतभयो निष्कामोऽक्षय्यमपरिमितं सुखमाक्रम्य तिष्ठति । परमं वै शेवधेरिव परस्योद्धरणं यन्निष्कामत्वम् । स हि सर्वकाममयः पुरुषोऽध्यवसायसङ्कल्पाभिमानलिङ्गो बद्दः । अतस्तद्विपरीतो मुक्तः । अत्रैक आहुर्गुणः प्रकृतिभेदवशासध्यवसायात्मबन्धमुपागतो। अध्यवसायस्य दोषक्षयाद्धि मोक्षः मनसा ह्येव पश्यति मनसा शृणोति कामः सङ्कल्पो विचिकित्सा श्रद्धाऽश्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीरित्येतत्सर्वं मन एव गुणौघैरुह्यमानः कलुषीकृतश्चास्थिरश्चलो लुप्यमानः सस्पृहो व्यग्रश्चाभिमानित्वं प्रयात इति अहं सो ममेदमित्येवं मन्यमानो निबध्नात्यात्मनात्मानं जालेनेव खेचरः । अतः पुरुषोऽध्यावसायसङ्कल्पाबिमानलिङ्गो बद्दः अतस्तद्विपरीतो मुक्तः तस्मान्निरध्यवसायो निःसङ्कल्पो निरभिमानस्तिष्ठेत् एतन्मोक्षलक्षणम् एषात्र ब्रह्मपदवी एषोऽत्र द्वारविवरोऽनेनास्य तमसः पारं गमिष्यति । अत्र हि सर्वे कामाः समाहिता इत्यत्रोदाहरन्ति ः यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह । बुद्धिश न विचेष्टते तामाहुः परमां गतिम् ॥ एतदुक्त्वान्तर्हृदयः शाकायन्यस्तस्मै नमस्कृत्वा यथावदुपचारी कृतकृत्यो मरुदुत्तरायणं गतो न ह्यत्रोद्वर्त्मना गतिः एषोऽत्र ब्रह्मपथः सौरं स्द्वारं भित्त्वोर्द्ध्वेन विनिर्गता इत्यत्रोदाहरन्ति ः अनन्ता रश्मयस्तस्य दीपवद्यः स्थितो हृदि । सितासिताः कद्रुनीलाः कपिला मृदुलोहिताः ॥ ऊर्ध्वमेकः स्थितस्तेषां यो भिभित्वा सूर्यमण्डलम् । ब्रह्मलोकमतिक्रम्य तेन यान्ति परां गतिम् ॥ यदस्यान्यद्रश्मिशतमूर्ध्वमेव व्यवस्थितम् । तेन देवनिकायानां स्वधामानि प्रपद्यते ॥ ये नैकरूपाश्चाधस्ताद्रश्मयोऽस्य मृदुप्रभाः । इह कर्मोपभोगाय तैः संसरति सोऽवषः । तस्मात्सर्गस्वर्गापवर्गहेतुर्भगवानसावादित्य इति ॥ ॥ ६.३०॥ किमात्मकानि वा एतानीन्द्रियाणि प्रचरन्त्युद्गन्ता चैतेषामिह को नियन्ता वेत्याह । प्रत्याहात्मात्मकानीत्यात्मा ह्येषामुद्गन्ता वाप्सरसो भानवीयाश्च मरीचयो नाम अथ पञ्चभिः रश्मिभिर्विषयानत्ति कतम आत्मेति योऽयं शुद्धः पूतः शून्यः शान्तादिलक्षणोक्तः स्वकैर्लिङ्गैरुपगृह्यः तस्यैतल्लिङ्गमलिङ्गस्याग्नेर्यदौष्ण्यमाविष्टं चापां यः शिवतमोरस इत्येके । अथ वाक्ष्रोत्रं चक्षुर्मनः प्राण इत्येके, अथ बुद्धिर्धृतिः स्मृतिः प्रज्ञा तदित्येके अथ ते एतस्यैवं यथैवेह बीजस्याङ्कुरावाथधूमार्चिर्विष्फुलिङ्गा इवाग्नेश्चेति अत्रोदाहरन्ति ः वह्नेश्च यद्वत्खलु विष्फुलिङ्गाः सूर्यान्मयूखाश्च तथैव तस्य । प्राणादयो वै पुनरेव तस्मादभ्युच्चरन्तीह यथाक्रमेण ॥ ॥ ६.३१॥ तस्माद्वा एतस्मादात्मनि सर्वे प्राणाः सर्वे लोकाः सर्वे वेदाः सर्वे देवाः सर्वाणि च भूतान्युच्चरन्ति तस्योपनिषत्सत्यस्य सत्यमिति अथ यथार्द्रैधाग्नेरभ्याहितस्य पृथग्धूमा निश्चरन्त्येवं वा एतस्य महतो भूतस्य निःश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरसा इतिहासः पुराणम् विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानान्यस्यैवैतानि विश्वा भूतानि ॥ ६.३२॥ पञ्चेष्टको वा एषोऽग्निः संवत्सरः तस्येमा इष्टका यो वसन्तो ग्रीष्मो वर्षाः शरद्धेमन्तः स शिरःपक्षसीपृच्च्हपृष्टवान् एषोऽग्निः पुरुषविदः सेयं प्रजापतेः प्रथमा चितिः करैर्यजमानमन्तरिक्षमुत्क्षिओप्त्वा वायवे प्रायच्च्हत् प्राणो वै वायुः प्राणोऽग्निस्तस्येमा इष्टका यः प्राणो व्यानोऽपानः समान उदानः स शिरःपक्षसीपृष्ठपुच्च्हवानेषोऽग्निः पुरुषविदस्तदिदमन्तरिक्षं प्रजापतेर्द्वितीया चितिः करैर्यजमानं दिवमुत्क्षिप्तेन्द्राय प्रायच्च्हत् असौ वा आदित्य इन्द्रः सैषोऽग्निः तस्येमा इष्टका यदृग्यजुः सामाथर्वाङ्गिरसा इतिहासं पुराणं स शिरःपक्षसीपुच्च्हपृष्ठवानेषोऽग्निः पुरुषविदः सैषा द्यौः प्रजापतेस्तृतीया चितिः करैर्यजमानस्यात्मविदेऽवदानं करोति यथात्मविदुत्क्षिप्य ब्रह्मणे प्रायच्च्हत् तत्रानन्दी मोदी भवति ॥ ६.३३॥ पृथिवीगार्हपत्योऽन्तरिक्षं दक्षिणाग्निर्द्यौराहवनीयः तत एव पवमानपावकशुचय आविष्कृतमेतेनास्य यज्ञम् यतः पवमानपावकशुचिसंघातो हि जाठरः तस्मादग्निर्यष्टव्यः चेतव्यः स्तोतव्योऽभिध्यातव्यः यजमानो हविर्गृहीत्वा देवताभिध्यानमिच्छति ः हिरण्यवर्णः शकुनो हृद्यादित्ये प्रतिष्ठितः मद्गुर्हंसस्तेजोवृषः सोऽस्मिन्नग्नौ यजामहे इति चापि मन्त्रार्थं विचिनोति । तत्सवितुर्वरेण्यं भर्गोऽस्याभिध्येयं यो बुद्ध्यन्तस्थो ध्यायीह मनःशान्तिपदमनुसरत्यात्मन्येव धत्तेऽत्रेमे श्लोका भवन्ति ः १ यथा निरिन्धनो वह्निः स्वयोनावुपशाम्यते तथा वृत्तिक्षयाच्चित्तं स्वयोनावुपशाम्यते । २ स्वयोनावुपशान्तस्य मनसः सत्यकामतः इन्द्रियार्थविमूढस्यानृताः कर्मवशानुगाः । ३ चित्तमेव हि संसारम् तत्प्रयत्नेन शोधयेत् यच्चित्तस्तन्मयो भवति गुह्यमेतत्सनातनम् । ४ चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् प्रसन्नात्मात्मनि स्थित्वा सुखमव्ययमश्नुते । ५ समासक्तं यथा चित्तं जन्तोर्विषयगोचरे यद्येवं ब्रह्मणि स्यात्तत्को न मुच्येत बन्धनात् । ६ मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च अशुद्धं कामसम्पर्कात् शुद्धं कामविवर्जितम् । ७ लय विक्षेपरहितं मनः कृत्वा सुनिश्चलम् यदा यात्यमनीभावं तदा तत्परमं पदम् । ८ तावन्मनो निरोद्धव्यं हृदि यावत्क्षयं गतम् एतज्ज्ञानं च मोक्षं च शेषान्ये ग्रन्थविस्तराः । ९ समाधिनिर्धौतमलस्य चेतसो निवेशितस्यात्मनि यत्सुखं भवेत् न शक्यते वर्णयितुं गिरा तदा स्वयं तदन्तःकरणेन गृह्यते । १० अपामापोऽग्निरग्नौ वा व्योम्नि व्योम न लक्षयेत् एवमन्तर्गतं यस्य मनः स परिमुच्यते । ११ मन एव मनुष्याणं कारणं बन्धमोक्षयोः बन्धाय विषयासंगिं मोक्षो निर्विषयं स्मृतम् । अतोऽनग्निहोत्र्यनग्निचिदज्ञानभिध्यायिनां ब्राह्मणः पदव्योमानुस्मरणं विरुद्धम् तस्मादग्निर्यष्टव्यः चेतव्यः स्तोतव्योऽभिध्यातव्यः ॥ ६.३४॥ नमोऽग्नये पृथिवी क्षिते लोकस्मृते लोकम्स्मै यजमानाय धेहि नमो वायवेऽन्तरिक्षक्षिते लोकस्मृते लकमस्मै यजमानाय धेहि नम आदित्याय दिविक्षिते लोकस्मृते लोकमस्मै यजमानाय धेहि नमो ब्रह्मणे सर्वक्षिते सर्वस्मृते सर्वमस्मै यजमानाय धेहि हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् तत्त्वं पूषन्नपावृणु सत्यधर्माय विष्णवे योऽसा आदित्ये पुरुषः सोऽसा अहम् एष ह वै सत्यधर्मो यदादित्यस्य आदित्यत्वं तच्च्हुक्लम् पुरुषम् अलिङ्गम् नभसोऽन्तर्गतस्य तेजसोंऽशमात्रमेतद्यदादित्यस्य मध्य इवेत्य् अक्षिण्यग्नौ चैतद्ब्रह्मैतदमृतमेतद्भर्गः एतत्सत्यधर्मो नभसोऽन्तर्गतस्य तेजसोंऽशमात्रमेतद्यदादित्यस्य मध्ये अमृतं यस्य हि सोमः प्राणा वा अप्ययंकुरा एतक़्द्ब्रह्मैतदमृतमेतद्भर्गः एतत्सत्यधर्मो नभसोऽन्तर्गतस्य तेजसोऽंशमात्रम् एतद्यदादित्यस्य मध्ये यजुर्दीप्यत्यौमापोज्योतिरसोऽमृतंब्रह्म भूर्भुवः स्वरोम् । अष्टपादं शुचिं हंसं त्रिसूत्रमणुमव्ययम् द्विधर्मोऽन्धं तेजसेन्धं सर्वं पश्यन्पश्यति नभसोऽन्तर्गतस्य तेजसोऽन्शमात्रमेतद्यदादित्यस्य मध्ये उदित्वा मयूखे भवत एतत्सवित्सत्यधर्म एतद्यजुरेतत्तप एतदग्निरेतद्वायुरेतत्प्राण एतदाप एतच्चन्द्रमा एतच्च्हुक्रमेतदमृतमेतद्ब्रह्मविषयमेतद्भानुरर्णवस्तस्मिन्नेव यजमानः सैन्धव इव व्लीयन्त एषा वै ब्रह्मैकतात्र हि सर्वे कामाः समाहिता इत्यत्रोदाहरन्ति -- अंशुधारय इवाणुवातेरितः संस्फुरत्यसावन्तर्गः सुराणाम्। यो हैवंवित्स सवित् स द्वैतवित् सैकधामेतः स्यात्तदात्मकश्च । ये विन्दव इवाभ्युच्चरन्त्यजस्रम् विद्युदिवाभ्रार्चिषः परमे व्योमन् । तेऽर्चिषो वै यशस आश्रयवशाज्जटाभिरूपा इव कृष्णवर्त्मनः ॥ ६.३५॥ द्वे वाव खल्वेते ब्रह्मज्योतिषो रूपके शान्तमेकं समृद्धं चैकम् । अथ यच्छान्तं तस्याऽऽधारं खम् अथ यत्समृद्धमिदं तस्यान्नम् तस्मान्मन्त्रौषधाज्यामिषपुरोडाशस्थालीपाकादिभिर्यष्टव्यमन्तर्वेद्याम्। आस्न्यवशिष्टैरन्नपानैश्चाऽऽस्यमाहवनीयमिति मत्वा तेजसः समृद्ध्यै पुण्यलोकविजित्यर्थायामृतत्वाय चात्रोदाहरन्ति - अग्निहोत्रं जुहुयात्स्वर्गकामो यमराज्यमग्निष्टोमेनाभियजति सोमराज्यमुक्थेन सूर्यराज्यं षोडशिना स्वाराज्यमतिरात्रेण प्राजापत्यमासहस्रसंवत्सरान्तक्रतुनेति । वर्त्याधारस्नेहयोगाद्यथा दीपस्य संस्थितिः । अन्तर्याण्डोपयोगादिमौ स्थितावात्मशुची तथा ॥ ॥ ६.३६॥ तस्मादोमित्यनेनैतदुपासीतापरिमितं तेजस्तत्त्रेधभिहितमग्नावादित्ये प्राणेऽथैषा नाड्यन्नबहुमित्येषाग्नौ हुतमादित्यं गमयति अतो यो रसोऽस्रवत् स उद्गीथं वर्षति तेनेमे प्राणाः प्राणेभ्यः प्रजा इत्यत्रोदाहरन्ति -- यद्धविरग्नौ हूयते तदादित्यं गमयति तत्सूर्यो रश्मिभिर्वर्षति तेनान्नं भवति अन्नाद्भूतानामुत्पत्तिरित्येवं ह्याह । अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठते । आदित्याज्जायते वृष्टिर्वृष्टेरन्नं ततः प्रजाः ॥ ॥ ६.३७॥ अग्निहोत्रं जुह्वानो लोभजालं भिनत्ति अतः संमोहं छित्वा न क्रोधान्स्तुनष्वानः काममभिध्यायमानस्ततश्चतुर्जालं ब्रह्मकोशं भिन्ददतः परमाकाशमत्र हि सौर सौम्याग्नेयसात्विकानि मण्डलानि भित्त्वा ततः शुद्धः सत्त्वान्तरस्थमचलममृतमच्युतं ध्रुवं विष्णुसंज्ञितम् सर्वापरं धाम सत्यकामसर्वज्ञत्वसंयुक्तम् स्वतन्त्रम् चैतन्यम् स्वे महिम्नि तिष्ठमानं पश्यति अत्रोदाहरन्ति -- रविमध्ये स्थितः सोमः सोममध्ये हुताशनः । तेजोमध्ये स्थितं सत्त्वं सत्त्वमध्ये स्थितोऽच्युतः ॥ शरीरप्रादेशाङ्गुष्ठमात्रमणोरप्यणुं ध्यात्वाऽतः परमतां गच्छति अत्र हि सर्वे कामाः समाहिता इति अत्रोदाहरन्ति -- अङ्गुष्ठप्रादेशशरीरमात्रं प्रदीपप्रतापवद्द्विस्त्रिधा हि। तद्ब्रह्माभिष्टूयमानं महो देवो भुवनान्याविवेश । ॐ नमो ब्रह्मणे नमः ॥ ॥ ६.३८॥ इति षष्ठः प्रपाठकः ॥ ### Prapathaka 7 प्रपाठक ७ । अग्निर्गायत्रं त्रिवृद्रथन्तरं वसन्तः प्राणो नक्षत्राणि वसवः पुरस्तादुद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति अचिन्त्योऽमूर्तो गभीरो गुणभुग्मयोऽनिर्वृत्तिर्योगीश्वरः सर्वज्ञो मेघोऽप्रमेयोऽनाद्यन्तः श्रीमान् अजो धीमाननिर्देश्यः सर्वसृक् सर्वस्यात्मा सर्वभुक् सर्वस्येशानः सर्वस्यान्तरान्तरः ॥ ७.१॥ इन्द्रस्त्रिष्टुप् पञ्चदशो बृहद्ग्रीष्मो व्यानः सोमो रुद्रा दक्षिणत उद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेण ईक्षन्ति अनाद्यन्तोऽपरिमितोऽपरिच्छिन्नोऽपरप्रयोज्यः स्वतन्त्रोऽलिङ्गोऽमूर्तोऽनन्तशक्तिर्धाता भास्करः ॥ ७.२॥ मरुतो जगती सप्तदशो वैरूपम् वर्षा अपानः शुक्र आदित्याः पश्चादुद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति तच्छान्तमशब्दमभयमशोकमानन्दम् तृप्तम् स्थिरमचलममृतमच्युतम् ध्रुवम् विष्णुसंज्ञितम् सर्वापरं धाम ॥ ७.३॥ विश्वे देवा अनुष्टुबेकविंशो वैराजः शरत्समानो वरुणः साध्या उत्तरत उद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति अन्तःशुद्धः पूतः शून्यः शान्तोऽप्राणो निरात्मानन्तः ॥ ७.४॥ मित्रावरुणौ पङ्क्तिस्त्रिणवत्रयस्त्रिंशो शाक्वररैवते हेमन्त शिशिरा उदानोऽङ्गिरसश्चन्द्रमा ऊर्ध्वा उद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति प्रणवाख्यं प्रणेतारम् भारूपम् विगतनिद्रम् विजरम् विमृत्युम् विशोकम् ॥ ७.५॥ शनिराहुकेतूरगरक्षोयक्षनरविहगशरभेभादयोऽधस्तादुद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति यः प्राज्ञो विधरणः सर्वान्तरोऽक्षरः शुद्धः पूतः भान्तः क्षान्तः शान्तः ॥ ७.६॥ एष हि खल्वात्मन्तर्हृदयेऽणीयानिद्धोऽग्निरिव विश्वरूपोऽस्यैवान्नमिदं सर्वमस्मिन्नोता इमाः प्रजाः। एष आत्मापहतपाप्मा विजरो विमृत्युर्विशोकोऽविचिकित्सोऽविपाशः सत्यसङ्कल्पः सत्यकामः एष परमेश्वरः एष भूताधिपतिः एष भूतपालः एष सेतुः विधरणः एष हि खल्वात्मेशानः शम्भुर्भवो रुद्रः प्रजापतिर् विश्वसृग्घिरण्यगर्भः सत्यं प्राणो हंसः शस्ताच्युतो विष्णुर्नारायणः यश्चैषोऽग्नौ यश्चायं हृदये यश्चासावादित्ये स एष एकः तस्मै ते विश्वरूपाय सत्ये नभसि हिताय नमः ॥ ७.७॥ अथेदानीं ज्ञानोपसर्गा राजन्मोहजालस्यैष वै योनिः यदस्वर्गैः सह स्वर्गस्यैष वाट्ये पुरस्तादुक्तेऽप्यधः स्तम्बेनाश्लिष्यन्ति अथ ये चान्ये ह नित्यप्रमुदिता नित्यप्रवसिता नित्ययाचनका नित्यं शिल्पोपजीविनोऽथ ये चान्ये ह पुरयाचका अयाज्ययाचकाः शुद्रशिष्याः शूद्रश्च शास्त्रविद्वांसोऽथ ये चान्ये ह चाटजटनटभटप्रव्रजितरङ्गावतारिणो राजकर्मणि पतितादयोऽथये चान्ये ह यक्षराक्षसभूतगणपिशाचोरगग्रहादीनामर्थं पुरस्कृत्य शमयाम इत्येवं ब्रुवाणा अथ ये चान्ये ह वृथा कषायकुण्डलिनः कापालिनोऽथ ये चान्ये ह वृथा तर्कदृष्टान्तकुहकेन्द्रजालैर्वैदिकेषु परिस्थातुमिच्च्हन्ति तैः सह न संवस्त् प्रकाश्यभूता वै ते तस्करा अस्वर्ग्या इत्येवं ह्याह ः नैरात्म्यवादकुहकैर्मिथ्यादृष्टान्तहेतुभिः । भ्राम्यन्लोको न जानाति वेदविद्यान्तरन्तु यत् ॥ ॥ ७.८॥ बृहस्पतिर्वै शुक्रो भूत्वेन्द्रस्याभयायासुरेभ्यः क्षयायेमामविद्यामसृजत् तया शिवमशिवमित्युद्दिशन्त्यशिवं शिवमिति वेदादिशास्त्रहिंसकधर्माभिध्यानमस्त्विति वदन्ति अतो नैनामभिधीयेतान्यथैषा बन्ध्येवैषा रतिमात्रं फलमस्या वृत्तच्युतस्येव नारम्भणीयेत्येवं ह्याह ः दूरमेते विपरीते विषूची अविद्या या च विद्येति ज्ञाता । विद्याभीप्सितुं नचिकेतसं मन्ये न त्वा कामा बहवो लोलुपन्ते ॥ विद्यां चाविद्यां च यस्तद्वेदोभयं सह । अविद्यया मृत्युं तीर्त्वा विद्यया अमृतमश्नुते ॥ अविद्यायामन्तरे वेष्ट्यमानाः स्वयं धीराः पण्डितं मन्यमानाः । दन्द्रम्यमानाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥ ॥ ७.९॥ देवासुरा ह वै य आत्मकामा ब्रह्मणोऽन्तिकं प्रयाताः तस्मै नमस्कृत्वोचुः भगवन् वयमात्मकामाः स त्वं नो ब्रूहीति अतश्चिरं ध्यात्वाऽमन्यतान्यतामानो वै तेऽसुरा अतोऽन्यतममेतेषामुक्तम् तदिमे मूढा उपजीवन्त्यभिष्वङ्गिणस्तर्याभिघातिनोऽनृताभिशंसिनः सत्यमिवानृतं पश्यन्तीन्द्रजालवदित्यतो यद्वेदेष्वाभिहितं तत्सत्यं यद्वेदेषूक्तं तद्विद्वांस उपजीवन्ति तस्माद्ब्राह्मणो नावैदिकमधीयीतायमर्थः स्यादिति ॥ ७.१०॥ एतद्वा व तत्स्वरूपं नभसः खेऽन्तर्भूतस्य यत्परं तेजस्तत्त्रेधाभिहितमग्ना आदित्ये प्राण एतद्वा व तत्स्वरूपं नभसः खेऽन्तर्भूतस्य यदोमित्येतदक्षरमनेनैव तदुद्बुध्यति उदयति उच्छ्वसति अजस्रं ब्रह्मधीयालम्बं वात्रैवैतत्समीरणे नभसि प्रशाखयैवोत्क्रम्य स्कन्धात्स्कन्धमनुसरति। अप्सु प्रक्षेपको लवणस्येव घृतस्य चौष्ण्यमिवाभिध्यातुर्विस्तृतिरिवैतदित्यात्रोदाहरन्ति। अथ कस्मादुच्यते वैद्युतो यस्मादुच्चारितमात्र एव सर्वं शरीरं विद्योतयति तस्मादोमित्यनेनैतदुपासीतापरिमितं तेजः ।   १ पुरुषश्चक्षुषो योऽयं दक्षिणोऽक्षिण्यवस्थितः । इन्द्रोऽयमस्य जायेयं सव्ये चाक्षिण्यवस्थिता ॥ २ समागमस्तयोरेव हृदयान्तर्गते सुषौ । तेजस्तल्लोहितस्यात्र पिण्ड एवोभयोस्तयोः ॥ ३ हृदयादायाति तावच्चक्षुष्यस्मिन्प्रतिष्ठिता । सारणी सा तयोर्नाडी द्वयोरेका द्विधा सती ॥ ४ मनः कायाग्निमाहन्ति स प्रेरयति मारुतम् । मारुतस्तूरसि चरन्मन्द्रं जनयति स्वरम् ॥ ५ खजाग्नियोगाद् हृदि सम्प्रयुक्तमणोर्ह्यणुर्द्विरणुः कण्ठदेशे । जिह्वाग्रदेशे त्र्यणुकं च विद्धि विनिर्गतं मातृकमेवमाहुः ॥ ६ न पश्यन्मृत्युमं पश्यति न रोगं नोत दुःखताम् । सर्वं हि पश्यन्पश्यति सर्वमाप्नोति सर्वशः ॥ ७ चाक्षुषः स्वप्नचारी च सुप्तः सुप्तात्परश्च यः । भेदाश्चैतेऽस्य चत्वारस्तेभ्यस्तुर्यं महत्तरम् ॥ ८ त्रिष्वेकपाच्चरेद्ब्रह्म त्रिपाच्चरति चोत्तरे । सत्यानृतोपभोगार्थाः द्वैतीभावो महात्मन इति द्वैतीभावो महात्मन इति ॥ ॥ ७.११॥ इति सप्तमः प्रपाठकः ॥ ॐ आप्यायन्त्विति शान्तिः ॥ इति मैत्रायण्युपनिषत्समाप्ता ॥ ## Translation — Mouseia > Machine-assisted translation from Sanskrit. Source transcription by Sanskrit Wikisource contributors, CC BY-SA 4.0. ### Invocation Om. May my limbs be nourished—speech, breath, sight, hearing, and strength and every sense. All is Brahman, the teaching of the Upanishads. May I never cast Brahman aside. May Brahman never cast me aside. Let there be no rejection; let there be none for me. In me, devoted to that Self, may the ways of the Upanishads abide. May they abide in me. Om. Peace, peace, peace. ### Prapathaka 1 Om. There was a king named Bṛhadratha. He entrusted the kingdom to his eldest son, reflected that this body does not endure, and, freed from attachment, departed into the forest. There he entered upon the highest austerity, standing with arms uplifted and eyes upon the sun. When a thousand had passed, a sage drew near: the blessed Śākāyanya, knower of the Self, like a smokeless fire, seeming to consume all with his radiance. “Rise, rise! Choose a boon,” he told the king. Bowing before him, the king answered, “Blessed one, I do not know the Self. We hear that you know reality. Teach us.” “What you have chosen is beyond what can be granted. Do not ask this question, descendant of Ikṣvāku. Choose other desires.” Clasping Śākāyanya's feet, the king uttered this song: ॥ १.१॥ “Blessed one, what pleasure can desires give in this body—stained with bone, skin, sinew, marrow, flesh, seed, blood, mucus, tears; a reeking, hollow heap of dung, urine, wind, bile, and phlegm? ॥ १.२॥ “What pleasure can desires give in this body, assailed by longing, anger, greed, fear, despondency, envy, loss of what is loved, union with what is hated, hunger, thirst, age, death, sickness, sorrow, and all the rest? ॥ १.३॥ “We see that everything here must perish. These biting flies, mosquitoes, and their kind spring up and vanish like grass, born only to be destroyed. ॥ १.४॥ “But why speak of these? Others were mighty archers, rulers of the whole earth: kings such as Sudyumna, Bhūridyumna, Indradyumna, Kuvalayāśva, Yauvanāśva, Vaddhiyāśva, Aśvapati, Śaśabindu, Hāriścandra, Ambarīṣa, Nanūkta, Svayāti, Yayāti, Anaraṇya, Ukṣasena, Uttha, Marutta, and Bharata. Before the eyes of their assembled kin, they surrendered vast splendor and passed from this world to the next. ॥ १.५॥ “But why speak of these? We see an end even to Gandharvas, Asuras, Yakṣas, Rākṣasas, hosts of spirits, Piśācas, serpents, possessing powers, and the rest. ॥ १.६॥ “But why speak of these? Great oceans wither; mountain peaks fall; the pole star stirs; trees stand rooted; the earth sinks; the gods depart their stations. Here am I, in such a round of existence. What pleasure can desires give, when those who shelter in them are seen returning here again and again? Lift me out. In this round of existence I am a frog in a blind well. Blessed one, you are our passage. You are our passage.” ॥ १.७॥ Here ends the first Prapathaka. ### Prapathaka 2 Then the blessed Śākāyanya, well pleased, addressed the king: “Great King Bṛhadratha, son of the foremost standard-bearer of Ikṣvāku's line, you have accomplished what was yours to do. Renowned are you by the name Marut. This indeed is your Self.” “Which, blessed one? Tell of it,” he said to him. ॥ २.१॥ “That which rises upward through an outward support, shaken yet unshaken, driving darkness away—this is the Self,” said the blessed one. “This serene being, rising from the body and entering the highest light, comes forth in its own form. This is the Self. This is immortality; this is freedom from fear. This is Brahman.” ॥ २.२॥ “King, the blessed Maitreya unfolded for us this knowledge of Brahman, the knowledge of all the Upanishads. I will tell it to you. We hear of the Vālakhilyas, cleansed of evil, keenly radiant, their seed flowing upward. They asked Prajāpati, ‘Blessed one, this body is insensible, like a cart. Whose is this greatness, beyond the senses, by which such a body is made to stand as though conscious? Who impels it? Blessed one, tell us.’ He answered them: ॥ २.३॥ “‘The one spoken of as standing beyond speech is pure, purified, empty, peaceful, life-breath, a Self without a lord, boundless, inexhaustible, steadfast, everlasting, unborn, sovereign, abiding in its own greatness. Through this the body stands as though conscious; this is its impeller.’ They said, ‘Blessed one, how can such a being, without desire, make this body stand as though conscious and impel it? How?’ He answered them: ॥ २.४॥ “‘This subtle one, ungraspable and unseen, called the Person, moves here through a portion of itself with conscious purpose. As with one asleep, it awakens with conscious purpose. That portion of it is consciousness alone, the knower of the field in every person, marked by intention, resolve, and the sense of I: Prajāpati, whose eyes are everywhere. Through this conscious being the body stands as though conscious; this is its impeller.’ They asked, ‘Blessed one, how does such a being move through a portion of itself?’ He answered them: ॥ २.५॥ “‘Prajāpati stood alone in the beginning and found no delight. He contemplated himself and brought forth many creatures. He beheld them as his very Self, unawakened, without breath, standing like posts. He found no delight. He thought, “I will enter within them and awaken them.” Making himself like wind, he entered within. He did not enter as one: dividing himself fivefold, he is called the life-breath, the downward breath, the balancing breath, the upward breath, and the pervading breath. ॥ २.६॥ “‘That which rises upward is the life-breath; that which moves downward is the downward breath. That which sets the coarsest substance of food in the downward breath and carries the finest evenly through every limb is the balancing breath. That which brings up and swallows what is drunk and eaten is the upward breath. That which pervades these vessels is the pervading breath. ॥ २.७॥ “‘Then Upāṃśu becomes Antaryāma, and Antaryāma becomes Upāṃśu. Between them is warmth, warmth made substantial; that is the Person. The Person is the fire Vaiśvānara. Elsewhere, too, it is said: “The fire Vaiśvānara is this Person within, by whom the food that is eaten is cooked.” Its sound is what one hears with the ears closed. When a person is about to depart, that sound is no longer heard. ॥ २.८॥ “‘Having divided itself fivefold, this one lies hidden in the cave, made of mind, clothed in life-breath, manifold in form, true in resolve: the Self. Standing within the heart, it thought, “My objects are not attained. Let me become the objects.” Breaking through these openings of its own, it arose and consumed the objects through five rays. The organs of knowing are its rays; the organs of action, its horses; the body, its chariot; the mind, its driver; its goad is fashioned of nature. Urged by this, the body revolves like a wheel. In death the body no longer stands as though conscious. This is its impeller. ॥ २.९॥ “‘This is the Self, moving through separate bodies as though brought under another's sway, as though overwhelmed by the bright and dark fruits of action. Unmanifest, subtle, unseen, ungraspable, possessing nothing, it has no fixed station. It does not act, yet stands as though an actor. ॥ २.१०॥ “‘Pure, steadfast, unmoving, unstained, undistracted, without longing, it stands as a spectator, tasting its own conduct. Veiling itself in a cloth woven of the qualities, it abides. Thus it abides.’” ॥ २.११॥ Here ends the second Prapathaka. ### Prapathaka 3 They asked, “Blessed one, if this is the greatness you reveal in the Self, what is that other, lower self, overcome by the bright and dark fruits of action, entering good and evil wombs? It circles through a downward or an upward course, overpowered by opposites. Which is this?” He answered them: ॥ ३.१॥ “There is indeed another, lower one: the elemental self. Overcome by the bright and dark fruits of action, it enters good and evil wombs and circles through a downward or an upward course, overpowered by opposites. This is its explanation. The five subtle elements are called elements, and the five great elements are called elements. Their gathering is called the body; what is called the body is called the elemental self. Yet there is its Self, like a drop upon a lotus leaf. The elemental self is overcome by nature's qualities. Overcome, it falls into confusion and does not see the blessed lord within, the one who causes it to act. Sated by streams of qualities, defiled, unsteady, restless, grasping, desirous, distracted, it takes on the sense of I. Thinking ‘I am that; this is mine,’ it binds itself by itself, like a bird in a net. Driven by the ensuing fruits of its deeds, it circles on. ॥ ३.२॥ “Elsewhere, too, it is said: ‘The doer is this elemental self; the Person within causes it to act through its instruments. As a ball of iron, penetrated by fire and struck by workmen, takes many shapes, so the elemental self, penetrated by the Person within and struck by the qualities, takes many shapes. Possessed of three qualities, transformed into 8,400,000 wombs, elemental and threefold in quality—this is the form of multiplicity. The Person impels these qualities as a wheelwright impels a wheel. When the iron ball is struck, the fire is not overcome. So that Person is not overcome; the elemental self is overcome through its close attachment.’ ॥ ३.३॥ “Elsewhere, too, it is said: ‘This body springs from intercourse, bereft of consciousness. Issuing through the passage of urine, it is hell itself: built of bones, plastered with flesh, bound in skin, filled with dung, urine, bile, phlegm, marrow, fat, grease, and many other impurities, collapsed like a case.’ ॥ ३.४॥ “Elsewhere, too, it is said: ‘Delusion, fear, despair, sleep, torpor, wounds, age, grief, hunger, thirst, misery, anger, disbelief, ignorance, envy, unkindness, folly, shamelessness, deceit, arrogance, and unevenness accompany darkness. Craving, affection, attachment, greed, violence, pleasure, preoccupation with seeing, jealousy, fixation on desire, restlessness, the wish to seize, gathering wealth, favoring friends, reliance on possessions, aversion to unwanted sense objects, and clinging to those desired accompany passion. Filled and overcome by these, the elemental self assumes many forms. It assumes many forms.’” ॥ ३.५॥ Here ends the third Prapathaka. ### Prapathaka 4 Then those whose seed flowed upward, greatly astonished, drew close and said, “Blessed one, homage to you. Instruct us. You are our passage; no other is known to us. Who is the guest of this elemental self, through whom it may leave this behind and enter union with another?” He answered them: ॥ ४.१॥ “Elsewhere, too, it is said: ‘Its former deeds hold it back like eddies in great rivers. The coming of death is as hard to turn aside as the sea's tide. Bound like a beast in ropes woven of good and evil fruits, it is without freedom, like a captive; encompassed by fears, like one in Yama's dominion. It rejoices as one drunken, though not drunk with wine; it reels as one possessed by evil; its vision fails as though bitten by a great serpent. Passion blinds it like a vast darkness. It is fashioned of illusion, like a conjurer's show; its vision is false, like a dream. It has no heartwood, like the core of a banana stem. Its costume lasts a moment, like an actor's; its false appearance charms the mind, like a painted wall.’ And it is said: ‘Sound, touch, and the other objects stand as though they were afflictions. Bound to them, the elemental self forgets the highest place.’ ॥ ४.२॥ “The elemental self has this remedy: the attainment of knowledge, observance of the law, and the ordered passage through one's stages of life. One's own duty bears all else as a trunk bears its branches. Through this one rises; otherwise one falls. One is bound by the duty set out in the Vedas. It is not by transgressing one's duty that one enters a stage of life; established in those stages, one is called an ascetic. This too is said: ‘Without austerity there is no attainment in meditation on the Self, nor purification of action.’ For it is said: ‘Through austerity clarity is gained; through clarity, mind; through mind, the Self. On attaining the Self, one turns back.’ ॥ ४.३॥ “These verses are given here: ‘As fire, without fuel, subsides into its source, so mind, its movements spent, subsides into its source. ॥ १॥ For the mind at peace in its source, moving toward truth and undeluded, sense objects are false, following the rule of action. ॥ २॥ Mind itself is the round of existence: strive to cleanse it. As one's mind is, so one becomes. This is the eternal secret. ॥ ३॥ Through the clarity of mind one destroys action, good and evil. Clear in self, established in the Self, one tastes unfailing happiness. ॥ ४॥ If the mind of a creature were as fastened to Brahman as it is to the field of sense, who would remain bound? ॥ ५॥ Mind is declared twofold, pure and impure: impure through the conceiving of desire, pure when desire is absent. ॥ ६॥ Make mind utterly still, free from sinking and distraction. When it enters the condition beyond mind, that is the highest place. ॥ ७॥ Hold it in the heart until it ceases. This is knowledge and release; all else is the spreading out of books. ॥ ८॥ The happiness found when mind, cleansed of stain through absorption, rests in the Self cannot be told in words. It is grasped directly by the inward faculty. ॥ ९॥ Water in water, fire in fire, space in space cannot be distinguished. When mind has entered within in this way, the Person is released. ॥ १०॥ Mind alone is the cause of human bondage and release: attached to objects, it binds; without objects, it frees.’ ॥ ११॥ Then comes this praise of Kautsāyani: ‘You are Brahmā, you are Vishnu, you are Rudra, you are Prajāpati. You are fire, Varuṇa, wind; you are Indra, the maker of night. ॥ १२॥ You are Manu and Yama; you are earth and the unfailing one. For your own purpose and the purpose native to your nature, you stand manifold in heaven. ॥ १३॥ Lord of all, homage to you, Self of all, maker of every work. You are the eater of all, the illusion of all, the lord delighting in the play of all. ॥ १४॥ Homage to you, the peaceful Self; homage to the most secret, the inconceivable, immeasurable, without beginning or end.’ ॥ १५॥ ॥ ४.४॥ “This was darkness alone. Then, impelled by the higher, it passed into the condition of an object: this is the form of passion. Passion, impelled, passed into unevenness: this is the form of darkness. Darkness, impelled, flowed forth from darkness: this is the form of clarity. Clarity itself, impelled, flowed forth from clarity. This portion, consciousness alone, is the knower of the field in every person, marked by intention, resolve, and the sense of I: Prajāpati. His foremost bodies are named Brahmā, Rudra, and Vishnu. His portion of passion is Brahmā; his portion of darkness is Rudra; his portion of clarity is Vishnu. One, he became threefold, eightfold, elevenfold, twelvefold, and measureless in his forms. Having arisen, he moves among beings, becoming the ground and lord of all. That Self is within and without—within and without.” ॥ ४.५॥ Here ends the fourth Prapathaka. ### Prapathaka 5 This one bears the Self twofold: as this life-breath and as that sun. These two existed, fivefold in name, inward and outward, alternating through day and night. That sun is the outer Self; the life-breath is the inner Self. From the movement of the outer Self the movement of the inner is inferred. So it is said. Whoever knows, cleansed of evil, watchful, clear in mind, rooted in that, with eyes turned inward, may infer the movement of the outer Self from that of the inner. So it is said. The golden Person within the sun, who beholds me as golden, is the very one sheltered in the lotus of the heart, eating food. ॥ ५.१॥ The one sheltered in the lotus of the heart, eating food, is the solar fire abiding in heaven, unseen, named Time, devouring all beings as food. What is the lotus? Of what is it made? That lotus is this space: its four directions and four intermediate directions are arrayed within it. This fire is on the near side; beyond are these two, life-breath and sun. Worship the two with the syllable Om, the sacred utterances, and the Sāvitrī prayer. ॥ ५.२॥ Brahman has two forms, the formed and the formless. The formed is untrue; the formless is true. That is Brahman. Brahman is light, and light is the sun. Its Self is this syllable Om. It unfolded itself threefold, the three sound-measures of Om. By these all this is woven in it, through and through. So it is said: “This sun is Om.” Contemplating it in this way, one should bring the Self into union. ॥ ५.३॥ Elsewhere, too, it is said: “The high chant is the sacred syllable; the sacred syllable is the high chant.” That sun is the high chant, the sacred syllable. So it is said: “The high chant, called the sacred syllable, the guide bearing name and form, free of sleep, free of age and death, also to be known fivefold, lies hidden in the cave.” So it is said. The root is above; Brahman's branches are space, wind, fire, water, earth, and the rest. This Brahman is held by one. Its radiance is that sun and the radiance of this syllable Om. Therefore worship it without ceasing through Om: this alone brings its essence to understanding. So it is said: “This very syllable is holy. Knowing this very syllable, whatever one desires becomes one's own.” ॥ ५.४॥ Elsewhere, too, it is said: “Its body thunders as Om. It has gender as female, male, and neuter; light as fire, wind, and sun; lordship as Rudra and Vishnu; mouths as the householder's fire, the southern fire, and the offering fire. It knows as the Rig, Yajur, and Sāma Vedas. It has worlds as earth, atmosphere, and heaven; time as what has been, what is coming to be, and what will be; burning power as life-breath, fire, and sun; nourishment as food, water, and moon; awareness as understanding, mind, and the sense of I. Some call it endowed with breath as the life-breath, the downward breath, and the pervading breath. At the words ‘I relinquish,’ these are presented and offered.” So it is said: “Satyakāma, this syllable Om is the higher and the lower.” ॥ ५.५॥ This was opened wide. Prajāpati, who is truth, practiced austerity and uttered: “Earth, atmosphere, heaven.” This world-bearing body of Prajāpati is his most substantial body. Heaven is its head, atmosphere its navel, earth its feet, and the sun its eye. The great reach of a person rests upon the eye: through it one moves among objects. The eye is truth, for the Person dwelling in the eye speaks of every object. Therefore worship with “Earth, atmosphere, heaven.” Thus Prajāpati is worshiped as food, as the Self of all, as the eye of all. So it is said: “This is Prajāpati's all-bearing body. Everything here is hidden in it, and it is hidden in everything here.” Therefore worship it. ॥ ५.६॥ “That of Savitṛ which is to be chosen”: that sun is Savitṛ, to be chosen in this way by one who desires the Self, say those who speak of Brahman. Then, “We meditate on the god's splendor”: Savitṛ is established there. “We contemplate his splendor,” say those who speak of Brahman. Then, “May he stir our thoughts”: thoughts are the powers of understanding. “May he stir these powers of ours,” say those who speak of Brahman. And as for splendor: what lies in this sun, in the pupil and the eye, is called splendor. It moves through rays, and so is splendor; it burns, and so is splendor, say those who speak of Brahman. Its name points to illumining these worlds, coloring these beings, and going: into it these creatures go, and from it they come. Through bearing them it is called splendor. Sūrya is named from the bringing forth of enemies; Savitṛ, from pressing forth; Āditya, from giving; Pāvamāna, from purifying; Āditya, from going. So it is said: “Through the Self, the self called immortal is the perceiver, thinker, mover, creator, giver of joy, doer, speaker, taster, smeller, toucher; all-pervading, it has its station in the body.” So it is said. Where awareness has become dual, one hears, sees, smells, tastes, touches: the Self knows all. Where awareness has become nondual, released from effect and cause, beyond utterance, beyond likeness, beyond description—what, then, could be spoken of it? ॥ ५.७॥ This indeed is the Self: Īśāna, Śambhu, Bhava, Rudra, Prajāpati, maker of all, Hiraṇyagarbha, truth, life-breath, the swan, the peaceful one, Vishnu, Nārāyaṇa, Arka, Savitṛ, Dhātṛ, the sovereign, Indra, Indu. This is the one who burns, veiled by fire, by thousand-eyed golden joy. He must be sought, he must be known. Granting freedom from fear to every being, entering the forest and setting the objects of sense outside, one finds him within one's own body. “The tawny one of every form, who knows all births, the final refuge, the one burning light—the thousand-rayed one, appearing a hundred ways, the life-breath of creatures: this sun rises.” ॥ ५.८॥ Here ends the fifth Prapathaka. ### Prapathaka 6 Now, Prapathaka 6. This one bears the Self in two forms: as this life-breath and as that sun. These are its two paths, inward and outward; with day and night the two alternate. That sun is the outer Self; the life-breath is the inner Self. Thus the movement of the inner Self may be inferred from the movement of the outer Self. So it is said. But a knower whose evil has been swept away, who governs the senses, whose mind is clear, who is rooted in that and has turned his gaze inward—he may infer the movement of the outer Self from the movement of the inner Self. So it is said. And the golden Person within the sun, who looks upon this earth from his golden station, is the very one who dwells within the lotus of the heart and eats food. ॥ ६.१॥ And the one who dwells within the lotus of the heart and eats food is that solar fire abiding in heaven, invisible, called Time, which eats all beings as its food. What is this lotus, and of what is it made? This space itself is that lotus; its four directions and four intermediate directions are arranged as its petals. The life-breath and the sun move about here within. One should worship these with the syllable Om, with the sacred utterances, and with the Sāvitrī prayer. ॥ ६.२॥ Brahman has two forms: the formed and the formless. What is formed is untrue; what is formless is true. That is Brahman; that is light. That light is the sun. This sun came to have Om as its Self. It unfolded itself threefold: Om has three sound-measures. “By these, all this is woven through and through—and I am it.” So it is said. “The sun is this Om.” Meditating in this way, one should bring the Self into union. ॥ ६.३॥ Elsewhere, too, it is said: “The high chant is the sacred syllable; the sacred syllable is the high chant.” That sun is the high chant, and it is the sacred syllable. So it is said: “The high chant, called the sacred syllable, the guide, whose form is light, free of sleep, free of age, free of death, three-footed, three-lettered, and also to be known as fivefold, is hidden in the secret chamber.” So it is said. Brahman has its root above and three feet; its branches are space, wind, fire, water, earth, and the rest. This single tree, called the sacred fig, is Brahman. That sun is its radiance, and this is also the radiance of the syllable Om. Therefore one should worship it unceasingly with Om. This alone awakens one to it. So it is said: “This very syllable is holy; this very syllable is supreme. Knowing this very syllable, whatever one desires becomes one's own.” ॥ ६.४॥ Elsewhere, too, it is said: “Om is its body endowed with sound. It bears gender as female, male, and neuter. It bears light as fire, wind, and sun. It bears sovereignty as Brahmā, Rudra, and Vishnu. It bears mouths as the householder's fire, the southern fire, and the offering fire. It bears knowledge as the Rig, Yajur, and Sāma Vedas. It bears worlds as earth, atmosphere, and heaven. It bears time as what has been, what is coming to be, and what will be. It bears burning power as life-breath, fire, and sun. It bears nourishment as food, water, and moon. It bears consciousness as understanding, mind, and the sense of I. It bears life-breath as the life-breath, the downward breath, and the pervading breath.” Therefore, with the utterance Om, all these are praised, worshiped, and offered up. So it is said: “Truly, Satyakāma, this syllable Om is both the higher and the lower Brahman.” ॥ ६.५॥ Now, this was unuttered. Prajāpati, who is truth, practiced austerity and pronounced: “Earth, atmosphere, heaven.” This body of Prajāpati, consisting of the worlds, is his most substantial body. Heaven is its head, atmosphere its navel, earth its feet, and the sun its eye. For the greater part of a person depends on the eye: through the eye one moves among objects. The eye is truth, for the person who abides in the eye moves among all things. Therefore one should worship with “Earth, atmosphere, heaven.” By this, Prajāpati is worshiped as the Self of all, as the eye of all. So it is said: “This is Prajāpati's all-bearing body. All this is hidden within it, and it is hidden within all this.” Therefore one should worship it. ॥ ६.६॥ “That desirable radiance of Savitṛ”: that sun is Savitṛ. Those who speak of Brahman say that one who desires the Self should choose him above all. Then, “We meditate on the god's splendor”: Savitṛ is the god, and “We contemplate what is called his splendor,” say those who speak of Brahman. Then, “May he stir our thoughts”: thoughts are our powers of understanding; “May he stir these powers of ours,” say those who speak of Brahman. And as for “splendor”: the star hidden in that sun, the pupil in the eye, is what is called splendor. It is splendor because it moves by its rays; it is splendor because it burns. Those who speak of Brahman call it Rudra. The syllable bha means that he illumines these worlds; ra means that he delights these beings; ga means that these creatures go into him and come out from him. Because of this illuminating, delighting, and going, he is called splendor, bharga. He is Sūrya because he is continually being born; Savitṛ because he impels; Āditya because he takes; the purifier because he purifies; and the waters because he nourishes. So it is said: “He is the Self of the Self, the guide, called immortal, the conscious one, the thinker, the mover, the one who sends forth, the giver of joy, the doer, the speaker, the taster, the smeller, the seer, the hearer; he also touches, the all-pervading one who has entered the body.” So it is said. Where consciousness has become dual, there one hears, sees, smells, tastes, and touches: the Self knows everything. Where consciousness has become nondual, released from effect, cause, and action, beyond expression, beyond comparison, beyond description—what is that? It cannot be spoken. ॥ ६.७॥ This indeed is the Self: Īśāna, Śambhu, Bhava, Rudra, Prajāpati, the maker of all, Hiraṇyagarbha, truth, life-breath, the swan, the ruler, Vishnu, Nārāyaṇa, Arka, Savitṛ, Dhātṛ, Vidhātṛ, the sovereign, Indra, Indu. This is the one who burns, veiled like fire by fire, by the thousand-eyed golden egg. He is the one to be known, the one to be sought. Having granted every being freedom from fear, having gone into the forest and put the objects of the senses outside, one should discover him within one's own body. “The tawny one of every form, who knows all births, the final refuge, the one burning light—the thousand-rayed one, appearing a hundred ways, the life-breath of creatures: this sun rises.” ॥ ६.८॥ Therefore, knowing this twofold Self, one meditates upon the Self alone and sacrifices within the Self alone. Meditation is the mind established in practice, praised by the wise. Whatever is foul in the mind, defiled by leftovers, one should purify with this. One recites the prayer: “Whatever is left over or tainted by leftovers, whatever has been given by an evildoer or comes from the impurity of death or birth—may Vasu's purifier, fire, and the rays of Savitṛ purify my food, and whatever else I have done wrong.” First one encircles the food with water. With five invocations one offers it: “To the life-breath, svāhā! To the downward breath, svāhā! To the pervading breath, svāhā! To the balancing breath, svāhā! To the upward breath, svāhā!” Then, restraining speech, one eats what remains. Afterward one encircles it again with water. Having rinsed the mouth, sacrificing to the Self, one should meditate upon the Self with the two verses beginning “The life-breath is fire” and “You are all”: “The life-breath is fire, the supreme Self, dwelling with the five winds. Pleased, may it please all, the eater of all. You are all; you are the fire in all people. All that is born is sustained by you. May every offering enter you, and all creatures, there where you are the immortal in all.” Thus, by this rite, one does not again become food. ॥ ६.९॥ Something further must be known: the next development of this sacrifice to the Self, concerning food and the eater of food. Its explanation is this. The conscious Person, dwelling within primal matter, is the eater; he eats the food that comes from nature. This elemental Self is his food, and primal matter produces it. Thus what is to be eaten has three qualities; the eater is the Person within. Here is the evidence called direct observation: since animals arise from seed, seed is their food. This also explains how primal matter is food. Therefore the Person is the eater, and nature is what is eaten; dwelling within it, he eats. Food derived from nature, changing through the distinctions of the three qualities, is the distinguishing body, beginning with the great principle and ending with the particular elements. This also explains the fourteenfold path. This world, called pleasure, pain, and delusion, has become food. A seed's flavor cannot be enjoyed until it has brought forth. It too becomes food in its three stages—childhood, youth, and old age—because it changes. In this way one perceives the food-character of primal matter when it has become manifest. There, understanding and the rest become flavors: resolve, intention, and the sense of I. Then the objects of the senses become five flavors, as do all the actions of the senses and all the actions of the life-breaths. Thus the manifest is food, and the unmanifest is food. Its eater is without qualities, and his consciousness is established by his being the eater. Just as fire is the gods' eater of food, and Soma is food, so one who knows this eats food by fire. This elemental Self is called Soma, and the Person is called fire, since it is said, “Their mouth is the unmanifest.” Through the mouth of the unmanifest, the Person eats what has three qualities. One who knows this is a renunciant, a yogi, and a sacrificer to the Self. And just as no one in an empty house touches women who have entered it, so one who does not touch the objects of the senses that have entered is a renunciant, a yogi, and a sacrificer to the Self. ॥ ६.१०॥ Food is the supreme form of this Self, for this life-breath is made of food. If one does not eat, one cannot think, hear, touch, see, speak, smell, or taste, and one lets go of the life-breaths. So it is said. But if one eats, filled with life-breath one becomes a thinker, a hearer, one who touches, a speaker, a taster, a smeller, a seer. So it is said: “From food are born all creatures that dwell upon the earth. By food alone they live, and into it they pass at last.” ॥ ६.११॥ Elsewhere, too, it is said: “All these beings fly forth day after day, seeking to seize food. The sun takes food with its rays, and by it the sun burns. Fed with food, these life-breaths cook. Fire blazes up with food. All this was fashioned by Brahman in its desire for food.” Therefore one should worship food as the Self. So it is said: “From food beings are born; once born, they grow by food. It is eaten, and it eats beings: therefore it is called food.” ॥ ६.१२॥ Elsewhere, too, it is said: “This food is the body of the blessed Vishnu called the bearer of all. Life-breath is the essence of food; mind, of life-breath; knowledge, of mind; joy, of knowledge.” One who knows this possesses food, life-breath, mind, knowledge, and joy. As many beings as there are here eating food, within every one of them the knower of this eats food. “Food alone is ageless; food is held to win affection. Food is the life-breath of animals; food is the eldest; food is held to be the healer.” ॥ ६.१३॥ Elsewhere, too, it is said: “Food is the womb of all this, time the womb of food, and the sun the womb of time.” Its form is the twelvefold year, gathered from units of time beginning with the blink of an eye. Half of it belongs to fire, half to Varuṇa. The fiery half begins with Maghā and reaches the middle of Śraviṣṭhā in forward order; the lunar half, in reverse order, begins with the Serpent's mansion and ends at the middle of Śraviṣṭhā. Within it, each has its own nine divisions, with its manner of movement. Because time is subtle, this is its measure; by this it is measured. Without a measure, what is measurable cannot be apprehended. What is measured, when set apart, itself becomes a measure, to make itself understood. So it is said: “As many as are the divisions of time, through so many that sun moves. For one who worships time as Brahman, time retreats far into the distance.” So it is said: “From time beings flow, and through time they come to growth. In time they go to rest. Time is form, itself formless.” ॥ ६.१४॥ Brahman has two forms: time and the timeless. What is before the sun is timeless—timeless. What begins with the sun is time, with parts. The form of what has parts is the year. From the year these creatures are born; through the year those born here grow; in the year they come to rest. Therefore the year is Prajāpati, time, food, Brahman's dwelling, and the Self. So it is said: “Time ripens all beings within the great Self. But one who knows that in which time itself is ripened knows the Veda.” ॥ ६.१५॥ This embodied time is an ocean, the king of creatures. The one who dwells within it is called Savitṛ, for from him are brought forth the moon, the constellations, the planets, the year, and the rest; from these comes all this. Whatever good or evil is seen here in the world comes from these. Therefore Brahman has the sun as its Self. One should worship the sun under the name of time. Some say, “The sun is Brahman.” So it is said: “The offering priest, the eater, the offering, the prayer, the sacrifice, Vishnu, Prajāpati, all, the Lord, the witness—whoever he may be, he is the one who shines in that disk.” ॥ ६.१६॥ In the beginning this was Brahman: one, boundless—boundless toward the east, boundless toward the south, boundless toward the west, boundless toward the north, above and below, boundless on every side. No directions, east or otherwise, can be assigned to it, nor across, below, or above. This supreme Self cannot be inferred, measured, reasoned out, or conceived. Its Self is space. When everything perishes, this one alone keeps watch. From this space it awakens this whole world, which is consciousness alone; by it alone this world is contemplated, and into it this world sinks to rest. Its shining form is what burns in that sun, in the smokeless fire, and in the belly as the more vivid light that cooks food. So it is said: “The one in fire, the one here in the heart, and the one there in the sun are one.” One who knows this enters the oneness of the One. ॥ ६.१७॥ The method of putting this into practice is this: control of the life-breath, withdrawal of the senses, meditation, concentration, inquiry, and absorption. These are called the six limbs of yoga. When, through this, the seer sees the golden-colored maker, the Lord, the Person, the womb of Brahman, then, knowing, leaving behind both good and evil, one makes everything one in the supreme, imperishable reality. So it is said: “As beasts and birds never settle on a mountain blazing with fire, so faults never settle on one who knows Brahman.” ॥ ६.१८॥ Elsewhere, too, it is said: “When the knower has restrained the mind from outward things, and the objects of the senses with it, and has gathered them into the life-breath, one should then remain without intentions. For the living being called life-breath has arisen here from that which is without life-breath. Therefore one should hold the life-breath in that which is called the fourth.” So it is said: “There is that which is without mind, within the mind, inconceivable, secret, supreme. There one should lay the mind to rest: that is the distinguishing sign, resting on nothing.” ॥ ६.१९॥ Elsewhere, too, it is said: “Beyond this comes concentration: the tongue's tip pressed against the palate. By restraining speech, mind, and life-breath, one sees Brahman through inquiry. As mind comes to an end, one sees through oneself the shining Self, smaller than the small. Seeing the Self through oneself, one becomes without a self; without a self, beyond reckoning, without a womb, to be contemplated. This is the mark of release, the highest secret.” So it is said: “Through the clarity of mind one destroys action, good and evil. Clear in self, established in the Self, one tastes unfailing happiness.” ॥ ६.२०॥ Elsewhere, too, it is said: “The channel Suṣumnā runs upward, carrying life-breath, interrupted within the palate. Through it, with life-breath, Om, and mind joined, one should ascend. Turning the tip back over the palate and disengaging the senses, greatness should behold greatness. Then one enters the condition without a self. Without a self, one has no share in pleasure and pain; one gains aloneness.” So it is said: “First establish the higher; then restrain the wind. Cross to the farther shore by the boundless; afterward join it at the crown.” ॥ ६.२१॥ Elsewhere, too, it is said: “Two Brahmans are to be contemplated: sound and the soundless. Through sound alone the soundless is revealed. Here the sound is Om. Ascending through it, one finds rest in the soundless.” This, it is said, is the way, immortality, union with that, repose. As a spider climbs its thread and finds open space, so the meditator, ascending through Om, gains sovereignty. Other teachers of sound take another course: joining the thumbs to the ears, they listen to the sound of the space within the heart. Sevenfold are its likenesses: rivers, a little bell, a bronze wheel, frogs, a crying bird, rain, a voice speaking where no wind blows. Passing beyond their separate marks, they sink into the higher Brahman, soundless, unmanifest. There their natures are no longer separate, no longer discernible, as diverse flavors become one honey. So it is said: “Two Brahmans must be known: Brahman as sound, and that which is beyond. Immersed in Brahman as sound, one reaches the highest Brahman.” ॥ ६.२२॥ Elsewhere, too, it is said: “Sound is this syllable Om. Beyond it lies the peaceful, soundless, fearless, sorrowless, joyful, fulfilled, steadfast, unmoving, immortal, unfailing, enduring, named Vishnu. Worship that to pass beyond all.” So it is said: “That god, higher and lower, bears the name Om. Soundless, become empty, one should practice at the place of the crown.” ॥ ६.२३॥ Elsewhere, too, it is said: “The body is the bow, Om the arrow, mind its point. Piercing that which bears darkness as its mark, it reaches darkness pervaded by what is not dark. Piercing what is pervaded, one sees Brahman beyond darkness, flashing like the circle of a whirling firebrand, sun-colored, full of vigor—the radiance in that sun, in the moon, in fire, in lightning. Seeing it, one enters immortality.” So it is said: “Meditation is set upon the highest reality within and upon its targets. Through this, undifferentiated awareness enters distinction. When mind has dissolved, the happiness witnessed by the Self alone is Brahman: immortal, bright. This is the way; this is the world.” ॥ ६.२४॥ Elsewhere, too, it is said: “The senses are withdrawn as in sleep; with an understanding utterly pure, as in a dream, one sees through the aperture of the senses, not subject to their power, the guide called the sacred syllable, whose form is light, free of sleep, free of age, free of death and sorrow. One too becomes that guide, called the sacred syllable, light in form, free of sleep, age, death, and sorrow.” So it is said: “Because one joins the life-breath and Om, from which all comes forth manifold—or because they are joined—it is remembered as yoga. The oneness of life-breath and mind, and of the senses likewise, the surrender of every state of being: this is called yoga.” ॥ ६.२५॥ Elsewhere, too, it is said: “As a fowler raises creatures moving in water by an engine of thread and offers them to the fire within his belly, so one raises these life-breaths through Om and offers them to the fire free of affliction. Thus it is heated, like the earth. As heated ground, with clarified butter, flames at the touch of grass and wood, so that which is called breathless flames at the touch of life-breath. This flaming is Brahman's form, Vishnu's highest station, Rudra's very Rudrahood. Dividing itself beyond measure, it fills these worlds.” So it is said: “As sparks rise from fire and rays from the sun, so from that one the life-breaths and the rest rise here, again and again, each in order.” ॥ ६.२६॥ Elsewhere, too, it is said: “The warmth of the body is the radiance of the highest, immortal, bodiless Brahman. This is its clarified butter. Though manifest, it is laid in the sky. With single-pointed attention they open the space within the heart, so that it becomes as its light. Soon one enters its nature, as an iron ball laid in earth soon enters the nature of earth. The iron ball, settled into an earthen state, is no longer mastered by fire, smiths, and the rest. In this way mind vanishes, together with its support.” So it is said: “The sheath of space within the heart is bliss, the highest dwelling. From it are our own being and yoga, and the radiance of fire and sun.” ॥ ६.२७॥ Elsewhere, too, it is said: “Pass beyond the elements, the senses, and their objects. Take up the bow, renunciation its string, constancy its staff; with an arrow made of freedom from the sense of I, strike down the first guard at Brahman's door. Delusion is his crown, thirst and envy his earrings; drowsiness and attachment are his staff, self-importance his commander. With a bow strung with anger, its staff greed, and an arrow wrought of desire, he strikes down these beings. Slay him. On the raft of Om cross the space within the heart. When the inner space is revealed, enter Brahman's hall as a seeker of ore slowly enters the pit he has dug. Then, through the teaching handed down by a teacher, open Brahman's sheath with its four nets. “Pure, purified, empty, peaceful, without life-breath, without a self, boundless, inexhaustible, steadfast, everlasting, unborn, sovereign, one stands in one's own greatness. Standing in that greatness, one sees the wheel of wandering as a wheel that does not turn.” So it is said: “For the embodied one who practices six months, who is ever free, boundless, supreme, secret, perfected yoga unfolds. Never for the embodied one pierced by passion and darkness, fiercely inflamed, clinging to sons, wife, and household.” ॥ ६.२८॥ Having spoken thus, Śākāyanya was within the heart. The king bowed before him and heard: “King, through this knowledge of Brahman, Prajāpati's sons have mounted the path of Brahman.” Through the practice of yoga one gains contentment, endurance of opposites, and peace. This most secret teaching is not to be told to one who is neither son nor pupil, nor to one without peace. Give it to one devoted to this alone, endowed with every good quality. ॥ ६.२९॥ Om. Pure in a pure place, established in clarity, let one study the true, speak the true, meditate on the true, sacrifice to the true. Then, finding repose in true Brahman, which desires truth, with the bonds of action's fruit severed, without expectation, seeing others as oneself, without fear or desire, one enters inexhaustible, measureless happiness and abides. Desirelessness is the highest treasure drawn from the highest store. The Person filled with all desires, marked by resolve, intention, and the sense of I, is bound; the opposite is free. Some say: “Through nature's diversity a quality takes the form of resolve and enters bondage to self. Release comes through the wasting away of resolve's faults.” Through mind one sees; through mind one hears. Desire, intention, doubt, faith, unfaith, constancy, inconstancy, shame, understanding, fear—all these are mind alone. Swept by streams of qualities, defiled, unsteady, restless, plundered, desirous, distracted, one assumes the sense of I. Thinking “I am that; this is mine,” one binds oneself by oneself, like a bird in a net. Thus the Person marked by resolve, intention, and the sense of I is bound; the opposite is free. Stand, therefore, without resolve, without intention, without the sense of I. This is the mark of release, the road to Brahman, the opening in the door: through it one passes beyond this darkness. Here all desires are gathered into rest. They give this verse: “When the five powers of knowing stand still with mind, and understanding makes no movement, that is called the highest way.” Having spoken thus, Śākāyanya was within the heart. The king bowed before him, rendered due service, and fulfilled what was to be done. He took the wind's northward path. There is no passage here by a crooked course. This is the road to Brahman: breaking the sun's door, they issue upward. They give these verses: “Boundless are the rays of the one who stands like a lamp in the heart—white and black, brown and blue, tawny and pale red. One among them stands upward: breaking through the sun's disk and passing beyond Brahmā's world, they follow it to the highest way. The other hundred rays that stand upward lead to the proper dwellings of the companies of gods. The many-colored rays below, gentle in their shining, bear one helplessly around here to taste the fruits of action.” Therefore that blessed sun is the cause of creation, heaven, and release. ॥ ६.३०॥ “What is the nature of these senses in their movement? Who brings them forth here; who governs them?” he asks. The answer is: “The Self is their nature, for the Self brings them forth. The water-born and the sun-born are named rays; through five rays it consumes the objects.” Which Self? The one described as pure, purified, empty, peaceful, and the rest, to be apprehended by its own marks. The mark of the unmarked is the warmth that enters fire and the most gracious essence of water, some say. Others say speech, hearing, sight, mind, life-breath. Others say understanding, constancy, memory, insight. These are its own, as shoots belong to seed, or smoke, flame, and sparks to fire. They give this verse: “As sparks rise from fire and rays from the sun, so from that one the life-breaths and the rest rise here, again and again, each in order.” ॥ ६.३१॥ From this Self rise all life-breaths, all worlds, all Vedas, all gods, all beings. Its secret teaching is “the truth of truth.” As separate clouds of smoke issue from fire heaped with damp fuel, so the Rig Veda, Yajur Veda, Sāma Veda, Atharva-Aṅgiras, history, ancient lore, learning, Upanishads, verses, sūtras, further explanations, explanations—all these are the breathing of this great being. All these beings are its own. ॥ ६.३२॥ This fire, the year, has five bricks: spring, summer, the rains, autumn, winter. With head, two wings, tail, and back, this fire takes the form of a person. This is Prajāpati's first piled altar. With its hands it raises the sacrificer to the middle region and yields him to the wind. Wind is life-breath; life-breath is fire. Its bricks are life-breath, pervading breath, downward breath, balancing breath, upward breath. With head, two wings, back, and tail, this fire takes the form of a person. The middle region is Prajāpati's second piled altar. With its hands it raises the sacrificer to heaven and yields him to Indra. That sun is Indra; that is this fire. Its bricks are the Rig, Yajur, Sāma, Atharva-Aṅgiras, and history and ancient lore. With head, two wings, tail, and back, this fire takes the form of a person. Heaven is Prajāpati's third piled altar. With its hands it makes an offering of the sacrificer to the knower of the Self. As the knower of the Self raises him and yields him to Brahman, there he becomes blissful, rejoicing. ॥ ६.३३॥ Earth is the householder's fire, the middle region the southern fire, heaven the offering fire. From these arise Pavamāna, Pāvaka, Śuci. Through this the sacrifice is revealed, for the belly's fire is their union. Therefore fire is to be worshiped with sacrifice, built up, praised, contemplated. Taking the offering, the sacrificer longs to contemplate the deity: “The golden bird stands in the heart and in the sun—the diving bird, the swan, the bull of radiance. To him we sacrifice in this fire.” He also considers the prayer's meaning. “That desirable splendor of Savitṛ” is his contemplation. The meditator within the understanding follows the place where mind is peaceful and lays it in the Self alone. These verses follow: १ As fire, without fuel, subsides into its source, so mind, its movements spent, subsides into its source. २ For mind at rest in its source and desiring truth, the sense objects that bewilder it are false, following the rule of action. ३ Mind itself is the round of existence: strive to cleanse it. As one's mind is, so one becomes. This is the eternal secret. ४ Through the clarity of mind one destroys action, good and evil. Clear in self, established in the Self, one tastes unfailing happiness. ५ If the mind of a creature were as fastened to Brahman as it is to the field of sense, who would remain bound? ६ Mind is declared twofold, pure and impure: impure through contact with desire, pure when desire is absent. ७ Make mind utterly still, free from sinking and distraction. When it enters the condition beyond mind, that is the highest place. ८ Hold mind in the heart until it ceases. This is knowledge and release; all else is the spreading out of books. ९ The happiness arising when mind, washed of stain through absorption, rests in the Self cannot be told in words. It is grasped directly by the inward faculty. १० Water in water, fire in fire, space in space cannot be distinguished. One whose mind has entered within in this way is fully released. ११ Mind alone is the cause of human bondage and release: clinging to objects, it binds; without objects, it frees. For those who offer no fire sacrifice, build no fire altar, and contemplate ignorance, remembrance of the space that is Brahman's station is therefore unfitting. Therefore fire is to be worshiped with sacrifice, built up, praised, contemplated. ॥ ६.३४॥ Homage to fire, dwelling on earth, mindful of the world: grant this sacrificer a world. Homage to wind, dwelling in the middle region, mindful of the world: grant this sacrificer a world. Homage to the sun, dwelling in heaven, mindful of the world: grant this sacrificer a world. Homage to Brahman, dwelling in all, mindful of all: grant this sacrificer all. A golden vessel covers the face of truth. Uncover it, Pūṣan, for Vishnu, whose law is truth. The Person there in the sun—that am I. This is the true law, the sun's very sunhood: the bright Person without a mark. What lies in the sun's midst is but a portion of the radiance within space, and it is in the eye and in fire. This is Brahman, immortality, splendor, the true law. What lies in the sun's midst is but a portion of the radiance within space: the immortal one, whose sprouts are Soma and these life-breaths. This is Brahman, immortality, splendor, the true law. What lies in the sun's midst is but a portion of the radiance within space. There the sacrificial utterance shines: “Om. Waters, light, essence, immortality, Brahman; earth, atmosphere, heaven. Om.” The pure swan, eight-footed, three-threaded, minute, undying—with two conditions, blind and kindled by radiance, the all-seeing sees. What lies in the sun's midst is but a portion of the radiance within space. Rising, it becomes a ray. This is awareness, the true law, the sacrificial utterance, austerity, fire, wind, life-breath, water, moon, brightness, immortality, the field of Brahman, the luminous ocean. In that alone the sacrificers dissolve like salt. This is oneness with Brahman; here all desires are gathered into rest. They give these verses: “Like streams of rays, stirred by a subtle wind, that one flashes within the gods. One who knows this is a knower, a knower of duality; from here one would have a single dwelling and be of that very Self. They rise without ceasing like drops, like lightning, like flames of cloud in the highest sky. Those flames of glory, shaped by their support, are like the matted locks of fire, whose path is black.” ॥ ६.३५॥ These are the two forms of Brahman's light: the peaceful and the flourishing. Space is the support of the peaceful; food here is the support of the flourishing. Therefore sacrifice within the altar with prayers, plants, clarified butter, flesh, sacrificial cakes, boiled rice, and the rest. With the remaining food and drink, too, sacrifice in the mouth, regarding the mouth as the offering fire—for the increase of radiance, the conquest of holy worlds, immortality. They give this teaching: “Let one desiring heaven offer the fire sacrifice. Through the Agniṣṭoma one wins Yama's realm; through the Uktha, Soma's realm; through the Ṣoḍaśin, the sun's realm; through the Atirātra, sovereignty; through a rite ending after a thousand years, Prajāpati's realm.” As a lamp endures through the joining of wick, vessel, and oil, so these two, the Self and the bright one, endure through the use of what lies within the egg. ॥ ६.३६॥ Therefore worship this boundless radiance with Om. Threefold it is spoken of: in fire, in the sun, in life-breath. The channel named Abundant Food carries the offering in fire to the sun. From it the essence flows and rains down the high chant. Through that arise these life-breaths, and from the life-breaths, creatures. They give this teaching: “The offering cast into fire is carried to the sun. Through its rays the sun rains it down. From that comes food; from food, the birth of beings.” So it is said: “An offering rightly cast into fire reaches the sun. From the sun arises rain; from rain, food; from food, creatures.” ॥ ६.३७॥ Offering the fire sacrifice, one breaks the net of greed. Cutting through delusion, neither praising anger nor dwelling on desire, one breaks Brahman's sheath with its four nets and passes into the highest space. Piercing the solar, lunar, fiery, and clear spheres, purified, one beholds within clarity the abode beyond all, named Vishnu: unmoving, immortal, unfailing, enduring, endowed with true desire and all knowledge, sovereign consciousness standing in its own greatness. They give this verse: “In the sun's midst stands the moon; in the moon's midst, fire. In radiance's midst stands clarity; in clarity's midst, the unfailing one.” Contemplating that which is thumb-sized within the body's span, smaller than the small, one passes to the highest. Here all desires are gathered into rest. They give this verse: “Thumb-sized, span-sized, body-sized, like a lamp's burning radiance, in two or three forms: praised as Brahman, the great god entered the worlds. Om. Homage to Brahman. Homage.” ॥ ६.३८॥ Here ends the sixth Prapathaka. ### Prapathaka 7 Prapathaka 7. Agni, the Gāyatra meter, the threefold hymn, the Rathantara melody, spring, the life-breath, the stars, and the Vasus rise from the east, give heat, pour rain, sing praise, enter again, and gaze through the opening within upon the inconceivable, the formless, the deep: the enjoyer of qualities by nature, the unceasing, the lord of yoga, the all-knowing cloud, the immeasurable, without beginning or end, splendid, unborn, wise, beyond description, creator of all, Self of all, eater of all, lord of all, the inmost within all. ॥ ७.१॥ Indra, the Triṣṭubh meter, the fifteenfold hymn, the Bṛhat melody, summer, the diffused life-breath, Soma, and the Rudras rise from the south, give heat, pour rain, sing praise, enter again, and gaze through the opening within upon the one without beginning or end, without measure or boundary, moved by no other, sovereign, without distinguishing mark or form, of boundless power, the establisher, the maker of light. ॥ ७.२॥ The Maruts, the Jagatī meter, the seventeenfold hymn, the Vairūpa melody, the rains, the downward life-breath, Śukra, and the Ādityas rise from the west, give heat, pour rain, sing praise, enter again, and gaze through the opening within upon that peaceful, soundless, fearless, sorrowless bliss: fulfilled, steadfast, unmoving, immortal, unfailing, enduring, named Vishnu, the abode beyond all. ॥ ७.३॥ The All-Gods, the Anuṣṭubh meter, the twenty-onefold hymn, the Vairāja melody, autumn, the balancing life-breath, Varuṇa, and the Sādhyas rise from the north, give heat, pour rain, sing praise, enter again, and gaze through the opening within upon the inwardly pure, the purified, the empty, the peaceful, without life-breath, without Self, boundless. ॥ ७.४॥ Mitra and Varuṇa, the Paṅkti meter, the twenty-sevenfold and thirty-threefold hymns, the Śākvara and Raivata melodies, early winter and deep winter, the upward life-breath, the Aṅgirases, and the moon rise from above, give heat, pour rain, sing praise, enter again, and gaze through the opening within upon the guide whose name is Om, whose form is light, free from sleep, free from age, free from death, free from sorrow. ॥ ७.५॥ Saturn, Rāhu, Ketu, serpents, Rākṣasas, Yakṣas, human beings, birds, Śarabhas, elephants, and the rest rise from below, give heat, pour rain, sing praise, enter again, and gaze through the opening within upon the wise sustainer, the one within all, imperishable, pure, purified, radiant, forbearing, peaceful. ॥ ७.६॥ This is indeed the Self, smaller than the small within the heart, like a blazing fire, taking every form. All this is its food; upon it these creatures are woven. This is the Self, free from evil, free from age, free from death, free from sorrow, free from doubt, free from bonds, whose resolve comes true, whose desire comes true. This is the supreme lord; this is the ruler of beings; this is the guardian of beings; this is the bridge, the support. This indeed is the Self: Īśāna, Śambhu, Bhava, Rudra, Prajāpati, creator of all, Hiraṇyagarbha, truth, the life-breath, the swan, the ruler, Acyuta, Vishnu, Nārāyaṇa. The one in the fire, the one here in the heart, and the one there in the sun—this is one and the same. Homage to you, whose form is all, established in the true sky. ॥ ७.७॥ Now, king, the impediments to knowledge. Here indeed is the source of the net of delusion: the company the heaven-bound keep with those unfit for heaven. Even when the grove ahead has been described, they cling to the undergrowth below. There are those who are always merry, always wandering abroad, always begging, always living by their crafts; and others who beg in towns, who solicit those unfit to offer sacrifice, who are pupils of Śūdras, and Śūdras learned in the scriptures; and others who are flatterers, wearers of matted hair, actors, soldiers, wandering ascetics, performers on the stage, those degraded by royal service, and the like; and others who make their business of Yakṣas, Rākṣasas, hosts of spirits, Piśācas, serpents, possessing powers, and the rest, declaring, “We will appease them”; and others who vainly wear ocher robes and earrings, the bearers of skulls; and others who seek standing among followers of the Veda through empty arguments, analogies, deception, and conjuring. Do not dwell with them. They are thieves in plain sight, unfit for heaven. For it is said: “Led astray by the tricks of those who deny the Self, by false examples and arguments, the world wanders, not knowing the heart of Vedic knowledge.” ॥ ७.८॥ Bṛhaspati, taking the form of Śukra, created this ignorance to keep Indra safe and destroy the demons. Through it they call the auspicious inauspicious, and the inauspicious auspicious, and say, “Let there be contemplation of a doctrine that attacks the Vedas and the other scriptures.” One must therefore not profess it: it leads astray and is like a barren woman. Pleasure alone is its fruit; like the conduct of one fallen from virtue, it should not be undertaken. For it is said: “Far apart, opposed, their paths diverging, are ignorance and what is known as knowledge. I judge you, Nachiketas, to long for knowledge; the many desires do not entice you.” “Whoever knows both together, knowledge and ignorance, crosses death through ignorance and attains immortality through knowledge.” “Entangled in ignorance, thinking themselves wise and learned, the foolish wander, stumbling, like the blind led by one who is blind.” ॥ ७.९॥ The gods and demons, desiring the Self, approached Brahmā. Bowing to him, they said, “Holy one, we desire the Self. Tell us of it.” After long meditation, he thought, “These demons have a different conception of the Self.” So something different was told to them. The deluded live by that, clinging to it, wrecking the ferry, proclaiming falsehood. They see untruth as truth, as in a magic show. Thus, what has been declared in the Vedas is true. The learned live by what the Vedas have said. Therefore a Brahmin should not study what is outside the Vedas: this is the intended meaning. ॥ ७.१०॥ This indeed is the very form of the space that lies within the hollow: the supreme radiance spoken of in three ways—in fire, in the sun, and in the life-breath. This indeed is the very form of the space that lies within the hollow: the syllable Om. Through this alone it awakens, rises, breathes forth. Or, sustained by thought of Brahman, it rises ceaselessly here in the wind, in space, as along a branch, and passes from trunk to trunk. They illustrate it in this way: like salt cast into water, like heat in clarified butter, like the widening of the one who meditates. Why, then, is it called a lightning-flash? Because the moment it is uttered, it lights up the whole body. Therefore one should worship this boundless radiance with Om. १ The person of sight who dwells here in the right eye— he is Indra; this wife of his dwells in the left eye. २ Their meeting is in the hollow within the heart; the clot of blood here is the radiance of them both. ३ From the heart it runs, reaching into this eye; it is their channel, their passage, one for the two, yet divided in two. ४ Mind stirs the body's fire; the fire drives the wind. Moving through the chest, the wind gives birth to a deep tone. ५ Joined in the heart through the union of space and fire, it is finer than an atom; in the throat, it is two atoms. Know it as three atoms at the tongue's tip; once released, it is what they call a letter. ६ One who sees does not see death, or sickness, or suffering. For, seeing all, one sees all, and gains all in every way. ७ The one of sight, the dream-wanderer, the sleeper, and the one beyond sleep— these are his four forms; the fourth is greater than the others. ८ With one foot Brahman moves in the three; with three feet it moves in the higher. For the experience of truth and untruth is the great Self's twofold being. The great Self's twofold being. ॥ ७.११॥ Here ends the seventh Prapathaka. Om. The peace invocation beginning “May they be nourished.” Here ends the Maitrāyaṇī Upaniṣad. ## Translation — Mouseia > Independent machine-assisted translation from Sanskrit. Source transcription by Sanskrit Wikisource contributors, CC BY-SA 4.0. ### Invocation Om. May my limbs grow strong: speech, life-breath, sight, hearing, and strength and all the senses. Everything is Brahman as taught in the Upanishads. May I not reject Brahman. May Brahman not reject me. Let there be no rejection; let there be no rejection of me. Devoted to that Self, may the teachings of the Upanishads be in me. May they be in me. Om. Peace. Peace. Peace. ### Prapathaka 1 Om. There was a king named Bṛhadratha. Having put his eldest son in charge of the kingdom, he considered this body impermanent, became detached from it, and went into the forest. There he undertook the most intense discipline, standing with his arms raised and looking at the sun. At the end of a thousand, a sage came to him: the blessed Śākāyanya, who knew the Self. Like smokeless fire, his radiance seemed to burn everything. He said to the king, “Rise, rise! Choose a gift.” The king bowed to him and said, “Sir, I do not know the Self. We hear that you know reality. Tell us about it.” “What you chose before is impossible. Do not ask this question, descendant of Ikṣvāku. Choose other things you want.” Touching Śākāyanya's feet, the king spoke these verses: ॥ १.१॥ “Sir, this body is fouled by bones, skin, tendons, marrow, flesh, semen, blood, mucus, and tears. It is a mass of feces, urine, wind, bile, and phlegm, foul-smelling and without substance. What use is enjoying desires in it? ॥ १.२॥ “This body is struck by desire, anger, greed, fear, despair, envy, separation from what is loved, contact with what is disliked, hunger, thirst, old age, death, disease, grief, and the rest. What use is enjoying desires in it? ॥ १.३॥ “We see that all this will decay. These biting flies, mosquitoes, and the rest disappear like grass: they come into being and are destroyed. ॥ १.४॥ “But why speak of them? There are others, great bowmen and universal rulers: kings such as Sudyumna, Bhūridyumna, Indradyumna, Kuvalayāśva, Yauvanāśva, Vaddhiyāśva, Aśvapati, Śaśabindu, Hāriścandra, Ambarīṣa, Nanūkta, Svayāti, Yayāti, Anaraṇya, Ukṣasena, Uttha, Marutta, and Bharata. While their relatives look on, they leave their great splendor behind and pass from this world to the other. ॥ १.५॥ “But why speak of them? We see that even the Gandharvas, Asuras, yakshas, demons, hosts of spirits, ghouls, serpents, possessing powers, and the rest come to an end. ॥ १.६॥ “But why speak of them? Great oceans dry up; mountains fall; the pole star moves; trees stand in their places; the earth sinks; gods are displaced. Here I am, in a cycle of existence like this. What use is enjoying desires, when those who rely on them are seen to return here again and again? You must lift me out. I am like a frog in a dark well in this cycle of existence. Sir, you are our way out. You are our way out.” ॥ १.७॥ Here ends Prapathaka 1. ### Prapathaka 2 The blessed Śākāyanya was very pleased and said to the king, “Great King Bṛhadratha, son of the foremost standard-bearer of Ikṣvāku's line, you have done what needed to be done. You are famous by the name Marut. This indeed is your Self.” “Sir, which one? Describe it,” he said to him. ॥ २.१॥ “The one who rises upward with support from outside, moving yet not moving, and drives away darkness: that is the Self,” the blessed one said. “This peaceful one rises from this body, reaches the highest light, and appears in its own form. This is the Self. This is immortal, free from fear. This is Brahman.” ॥ २.२॥ “King, the blessed Maitreya explained to us this knowledge of Brahman, the knowledge of all the Upanishads. I will tell it to you. We hear of the Vālakhilyas, free from evil, intensely radiant, whose seed rises upward. They said to Prajāpati, ‘Sir, this body is unconscious, like a cart. Who has such power, beyond the senses, that this body has been established as if conscious? Who sets it in motion? Sir, tell us this.’ He said to them: ॥ २.३॥ “‘The one heard to be above speech is clean, purified, empty, peaceful, life-breath, a self with no master, limitless, inexhaustible, firm, lasting, unborn, and independent. It stands in its own greatness. Through it this body has been established as if conscious. It is what sets the body in motion.’ They said, ‘Sir, how can such a one, without desire, establish this body as if conscious and set it in motion? How?’ He said to them: ॥ २.४॥ “‘This subtle one, called the Person, cannot be grasped or seen. Through a part of itself it acts here with awareness. As with someone asleep, it awakens with awareness. This part of it is sheer consciousness, the knower of the field in each person, marked by intention, determination, and self-importance: Prajāpati, whose eyes are everywhere. Through this conscious one, the body is established as if conscious. It is what sets the body in motion.’ They said, ‘Sir, how can such a one act through a part of itself?’ He said to them: ॥ २.५॥ “‘In the beginning there was Prajāpati. Alone, he found no pleasure. He meditated on himself and created many creatures. He saw them, his own self, standing like posts, not awake and without breath. He found no pleasure. He thought, “I will enter them to awaken them.” Making himself like wind, he entered them. He did not enter as one. Dividing himself into five, he is called life-breath, downward breath, balancing breath, upward breath, and pervading breath. ॥ २.६॥ “‘What rises upward is the life-breath. What moves downward is the downward breath. What places the largest part of food in the downward breath and carries its smallest part evenly to every limb is the balancing breath. What brings up and swallows what has been drunk and eaten is the upward breath. What spreads through these vessels is the pervading breath. ॥ २.७॥ “‘Then Upāṃśu becomes Antaryāma, and Antaryāma becomes Upāṃśu. Between the two there is warmth. This warmth has substance. It is the Person. The Person is the fire Vaiśvānara. Elsewhere it is also said: “This is the fire Vaiśvānara, the Person within, by which the food that is eaten is cooked.” Its sound is what one hears when covering the ears. When someone is about to leave the body, that sound is no longer heard. ॥ २.८॥ “‘Dividing itself into five, this one is placed in the cave. Made of mind, with life-breath as its body, taking many forms, with intentions that come true, it is the Self. Standing inside the heart, it thought, “I have not reached my objects. Let me become those objects.” Breaking through these openings of its own, it rose and eats the objects of the senses through five rays. These organs of knowing are its rays. The organs of action are its horses; the body is the chariot; the mind is the driver; its goad is made of nature. Driven by this, the body turns around like a wheel. In death, the body is not established as if conscious. This one is what sets it in motion. ॥ २.९॥ “‘This is the Self. As if brought under another's control and overwhelmed by the results of good and bad actions, it moves through individual bodies. Because it is unmanifest, subtle, invisible, impossible to grasp, and without a sense of possession, it has no fixed place. Though it does not act, it stands as if acting. ॥ २.१०॥ “‘It is clean, firm, unmoving, untouched, undistracted, and free from longing. It stands like a spectator, experiencing its own conduct. Covering itself with a cloth made of the qualities, it remains. So it remains.’” ॥ २.११॥ Here ends Prapathaka 2. ### Prapathaka 3 They said, “Sir, if this is how you describe the Self's greatness, what is this other, lower self? It is overwhelmed by the results of good and bad actions, enters good and bad births, and wanders around, going downward or upward, overcome by opposites. Which one is this?” He said to them: ॥ ३.१॥ “There is indeed another, lower, elemental self. Overwhelmed by the results of good and bad actions, it enters good and bad births and wanders around, going downward or upward, overcome by opposites. This is its explanation. The five subtle elements are called elements; the five great elements are also called elements. Their combination is called the body. What is called the body is called the elemental self. There is also its Self, like a drop on a lotus leaf. This elemental self is overcome by nature's qualities. Being overcome, it becomes confused. It does not see the blessed lord within itself, the one who makes it act. Satisfied by streams of qualities, made dirty, unsteady, restless, greedy, longing, and distracted, it becomes self-important. Thinking ‘I am that; this is mine,’ it binds itself by itself, like a bird in a net. Overwhelmed by the consequences of what it has done, it wanders around. ॥ ३.२॥ “Elsewhere it is also said: ‘The one who acts is this elemental self. The Person inside makes it act through the instruments. An iron ball, penetrated by fire and struck by workmen, takes many forms. In the same way, this elemental self, penetrated by the Person inside and struck by the qualities, takes many forms. What has three qualities and develops into 8,400,000 kinds of birth is elemental and has three qualities. This is the form of diversity. These qualities are driven by the Person as a wheel is driven by someone turning it. When an iron ball is struck, the fire is not affected. In the same way, that Person is not affected. This elemental self is affected because it is closely joined to the body.’ ॥ ३.३॥ “Elsewhere it is also said: ‘This body comes from sexual intercourse. Without consciousness, it comes out through the urinary opening, in a hell indeed. It is built of bones, plastered with flesh, and bound with skin. It is filled with feces, urine, bile, phlegm, marrow, fat, grease, and many other impurities. It lies collapsed, like a case.’ ॥ ३.४॥ “Elsewhere it is also said: ‘Confusion, fear, despair, sleep, drowsiness, wounds, old age, grief, hunger, thirst, misery, anger, disbelief, ignorance, envy, lack of compassion, stupidity, shamelessness, dishonesty, arrogance, and unevenness belong to darkness. Thirst, affection, attachment, greed, violence, pleasure, preoccupation with seeing, jealousy, dwelling on desire, restlessness, the wish to take things, acquiring wealth, favoring friends, depending on possessions, hatred of unwanted sense objects, and attachment to wanted ones belong to passion. This elemental self is filled with these and overcome by them. That is why it takes many forms. It takes many forms.’” ॥ ३.५॥ Here ends Prapathaka 3. ### Prapathaka 4 Those whose seed rose upward were greatly amazed. Coming close together, they said, “Sir, honor to you. Teach us. You are our way out; we know no other. Who is the guest of this elemental self through whom it can leave this behind and become united with another?” He said to them: ॥ ४.१॥ “Elsewhere it is also said: ‘What it has done before holds it back like eddies in great rivers. The coming of its death is as hard to stop as the sea's tide. It is tied like an animal by ropes made of good and bad results. It has no independence, like someone in prison, and is surrounded by fear, like someone in Yama's territory. It delights like someone drunk, though not drunk on wine; it wanders around like someone possessed by evil. Its sight is distorted, like someone bitten by a great serpent. Passion blinds it as if it were in deep darkness. It is made of illusion, like a magic show, and sees falsely, as in a dream. It has no substance, like the center of a banana stem. Its costume lasts only a moment, like an actor's. Its false appearance pleases the mind, like a painted wall.’ It is also said: ‘Sound, touch, and the other objects of the senses stand as if they were harms. Attached to them, the elemental self does not remember the highest place.’ ॥ ४.२॥ “This is the remedy for the elemental self: acquiring knowledge, following the proper way, and proceeding through one's own stages of life. One's own duty supports everything else as a trunk supports its other branches. Through it one rises; otherwise one falls downward. This one is bound by the duty prescribed in the Vedas. One does not become a member of a stage of life by breaking one's own duty. Someone established in those stages is called a practitioner of discipline. This too is said: ‘Without discipline, one does not reach meditation on the Self or purification of action.’ As it is said: ‘Through discipline one reaches clarity; through clarity one reaches mind; through mind one reaches the Self. By reaching the Self, one turns back.’ ॥ ४.३॥ “Here are these verses: ‘Just as a fire without fuel dies down in its own source, so the mind, when its activities stop, dies down in its own source. ॥ १॥ For the mind quieted in its own source, moving toward truth and not confused, sense objects are false, following the power of action. ॥ २॥ The mind itself is the cycle of rebirth. Work to purify it. Whatever a person's mind is, that is what the person becomes. This is the lasting secret. ॥ ३॥ Through the mind's clarity one destroys action, both good and bad. With a clear self, established in the Self, one enjoys happiness that does not end. ॥ ४॥ If a creature's mind were as attached to Brahman as it is to the range of sense objects, who would not be freed from bondage? ॥ ५॥ The mind is said to be of two kinds, clean and unclean. It is unclean when it forms desires; it is clean when free from desire. ॥ ६॥ Make the mind completely still, neither sinking nor distracted. When it reaches the state of no mind, that is the highest place. ॥ ७॥ Restrain it in the heart until it has ceased. This is knowledge and liberation. Everything else is an expansion of books. ॥ ८॥ The happiness one finds when the mind has been washed clean of dirt through absorption and placed in the Self cannot be described in speech. One grasps it personally through one's inner awareness. ॥ ९॥ One cannot distinguish water in water, fire in fire, or space in space. With the mind having entered within in this way, a person is freed. ॥ १०॥ The mind alone is the cause of human bondage and liberation. It is held to bring bondage when attached to objects and liberation when free from objects.’ ॥ ११॥ Then there is this praise of Kautsāyani: ‘You are Brahmā; you are Vishnu; you are Rudra; you are Prajāpati. You are fire, Varuṇa, and wind; you are Indra; you are the maker of night. ॥ १२॥ You are Manu and Yama; you are earth; you are the unfailing one. For your own purpose and for the purpose belonging to your nature, you stand in many forms in heaven. ॥ १३॥ Lord of everything, honor to you. You are the Self of everything and the maker of every work. You eat everything; you are the magic of everything; you are the lord who delights in playing with everything. ॥ १४॥ Honor to you whose Self is peaceful. Honor to the most hidden, the inconceivable, the immeasurable, without beginning or end.’ ॥ १५॥ ॥ ४.४॥ “This was darkness alone. Driven by the higher one, it afterward became an object. This is the form of passion. Passion, when driven, became uneven. This is the form of darkness. Darkness, when driven, flowed out of darkness. This is the form of clarity. Clarity, when driven, flowed out of clarity. This part is sheer consciousness, the knower of the field in each person, marked by intention, determination, and self-importance: Prajāpati. His foremost bodies are said to be Brahmā, Rudra, and Vishnu. His part belonging to passion is this Brahmā; his part belonging to darkness is this Rudra; his part belonging to clarity is Vishnu. This one has become three, eight, eleven, twelve, and countless forms. Having come into being, he moves among beings. He became the support and ruler of all beings. That is the Self, inside and outside, inside and outside.” ॥ ४.५॥ Here ends Prapathaka 4. ### Prapathaka 5 This one maintains itself in two forms: this life-breath and that sun. These two existed, fivefold in name, inside and outside. They alternate through day and night. That sun is the outer Self; life-breath is the inner Self. Through the movement of the outer Self, the movement of the inner Self is inferred. This is what is said. Someone who knows, who is free from evil, who oversees things, whose mind is clear, who is devoted to that, and who has turned his eyes inward can infer the movement of the outer Self through the movement of the inner Self. This is what is said. The golden Person within the sun, who sees me as golden, is the very one who lives within the lotus of the heart and eats food. ॥ ५.१॥ The one who lives within the lotus of the heart and eats food is the fire dwelling in heaven, belonging to the sun, called time, unseen. It eats all beings as food. What is the lotus? What is it made of? This space is that lotus. Its four main directions and four intermediate directions are arranged in it. This fire is here; those two, life-breath and the sun, are beyond. One should worship these two with the syllable Om, the sacred utterances, and the Sāvitrī verse. ॥ ५.२॥ Brahman has two forms, with shape and without shape. What has a shape is not real; what has no shape is real. That is Brahman. What is Brahman is light; what is light is the sun. Its Self is the syllable Om. It divided itself into three: Om has three units of sound. Through these, all this is woven lengthwise and crosswise in it. This is what is said: “This sun is Om.” Meditating in this way, one should bring the Self into union. ॥ ५.३॥ Elsewhere it is also said: “The raised chant is the sacred syllable, and the sacred syllable is the raised chant.” That sun is the raised chant and the sacred syllable. This is what is said: “The raised chant, called the sacred syllable, is the guide, having name and form, free from sleep, old age, and death, also to be known in five forms, hidden in the cave.” This is also said: “The root is above; the branches of Brahman are space, wind, fire, water, earth, and the rest. This Brahman is held by one.” Its radiance is that sun, and this is also the radiance of the syllable Om. Therefore one should constantly worship it through Om. This alone makes its essence known. This is what is said: “This very syllable is sacred. Knowing this very syllable, whatever one wants becomes one's own.” ॥ ५.४॥ Elsewhere it is also said: “Its body thunders: it is Om. It has gender, feminine, masculine, and neuter. It has brightness as fire, wind, and sun. It has rulers as Rudra and Vishnu. It has mouths as the householder's fire, the southern fire, and the offering fire. It knows as the Rig, Yajur, and Sāma Vedas. It has worlds as earth, atmosphere, and heaven. It has time as past, present, and future. It has heat as life-breath, fire, and sun. It has nourishment as food, water, and moon. It has awareness as understanding, mind, and the sense of I. Some say it has breath as life-breath, downward breath, and pervading breath. Saying ‘I let go,’ these are presented and offered.” This is what is said: “Satyakāma, this syllable Om is the higher and the lower.” ॥ ५.५॥ This was open wide. Prajāpati, who is truth, practiced intense discipline and then spoke: “Earth, atmosphere, heaven.” This body of Prajāpati, consisting of the worlds, is his most solid body. Heaven is its head, atmosphere its navel, earth its feet, and the sun its eye. A person's great reach depends on the eye, for through the eye a person moves among objects. The eye is truth. The Person present in the eye speaks about all objects. Therefore one should worship with “Earth, atmosphere, heaven.” Prajāpati is thereby worshiped as food, as the Self of all and as the eye of all. This is what is said: “This is Prajāpati's body that supports everything. All this is contained within it, and it is contained within all this.” Therefore one should worship it. ॥ ५.६॥ “That of Savitṛ which is worth choosing”: that sun is Savitṛ. Those who teach Brahman say that someone who wants the Self should choose him in this way. Then, “We meditate on the god's radiance”: Savitṛ is established there. “We contemplate his radiance,” say those who teach Brahman. Then, “May he inspire our thoughts”: thoughts are acts of understanding. “May he inspire ours,” say those who teach Brahman. As for radiance, what is placed within this sun, in the pupil and in the eye, is called radiance. It moves through its rays, so it is called radiance. It burns, so it is called radiance, say those who teach Brahman. Its name points to lighting up these worlds, giving color to these beings, and going: these creatures go into it and come out of it. Because it bears them, it is called radiance. It is called Sūrya from the bringing forth of enemies; Savitṛ from pressing forth; Āditya from giving; Pāvamāna from purifying; and Āditya from going. This is what is said: “Through the Self, the self called immortal is the perceiver, thinker, mover, creator, giver of joy, doer, speaker, taster, smeller, and toucher. It is everywhere, established in the body.” This is also said: “Where awareness has become dual, one hears, sees, smells, tastes, and touches. The Self knows everything. But where awareness has become nondual, free from effect and cause, beyond description, beyond comparison, beyond any defining account—what could one say of it?” ॥ ५.७॥ This very Self is Īśāna, Śambhu, Bhava, Rudra, Prajāpati, the creator of everything, Hiraṇyagarbha, truth, life-breath, the swan, the peaceful one, Vishnu, Nārāyaṇa, Arka, Savitṛ, Dhātṛ, the sovereign, Indra, and Indu. It burns, covered by fire, by thousand-eyed golden joy. It must be sought and known. After giving every being freedom from fear, one should go to the forest, put aside the objects of the senses, and find it within one's own body. “Taking every form, yellow-brown, Jātavedas, the final refuge, the one burning light: with a thousand rays, present in a hundred ways, the life-breath of creatures—this sun rises.” ॥ ५.८॥ Here ends Prapathaka 5. ### Prapathaka 6 Now, the sixth Prapathaka. The Self maintains itself in two forms: this life-breath and that sun. It has two paths, inside and outside. These alternate with day and night. That sun is the outer Self; life-breath is the inner Self. So the movement of the inner Self can be inferred from the movement of the outer Self. This is what is said. But someone who knows, who is free of evil, who controls the senses, whose mind is clear, who is devoted to that Self, and who has turned his eyes inward can infer the movement of the outer Self from the movement of the inner Self. This too is what is said. The golden person inside the sun, who looks at this earth from his golden dwelling, is the very one who lives inside the lotus of the heart and eats food. ॥ ६.१॥ The one who lives inside the lotus of the heart and eats food is the fire that lives in heaven. It belongs to the sun, is called time, and cannot be seen. It eats all beings as food. What is this lotus? What is it made of? The lotus is this space. Its four main directions and four intermediate directions are arranged as petals. The life-breath and the sun move here within it. One should worship these with the syllable Om, the sacred utterances, and the Sāvitrī verse. ॥ ६.२॥ Brahman has two forms: one with a shape and one without a shape. What has a shape is not real; what has no shape is real. That is Brahman. That is light. That light is the sun. It came to have the syllable Om as its nature. It divided itself into three: Om has three units of sound. “Through these all this is woven lengthwise and crosswise; I am this.” This is what is said. One should meditate on the sun in this way, as Om, and bring the Self into union. ॥ ६.३॥ Elsewhere it is also said: “The udgītha, the raised chant, is the praṇava, the sound Om; and the praṇava is the udgītha.” That sun is the udgītha, and it is the praṇava. This is what is said: “The udgītha, called the praṇava, is the guide. Its form is light. It is free of sleep, aging, and death. It has three feet and three syllables. It is also to be known in five forms and is hidden in the cave of the heart.” This is also said: “Brahman has its root above and has three feet. Its branches are space, wind, fire, water, earth, and the rest. It is the single tree called the sacred fig.” This is Brahman. Its radiance is that sun, and that radiance also belongs to the syllable Om. Therefore one should constantly worship it by means of Om. Om alone brings an understanding of it. This is what is said: “This very syllable is sacred; this very syllable is supreme. When someone knows this very syllable, whatever that person wants becomes theirs.” ॥ ६.४॥ Elsewhere it is also said: “Its body has sound: it is Om. It has gender: feminine, masculine, and neuter. It has brightness: fire, wind, and sun. It has rulers: Brahmā, Rudra, and Vishnu. It has mouths: the household fire, the southern fire, and the offering fire. It has knowledge: the Ṛg, Yajur, and Sāma Vedas. It has worlds: earth, middle space, and heaven. It has time: past, present, and future. It has heat: life-breath, fire, and sun. It has nourishment: food, water, and moon. It has awareness: understanding, mind, and the sense of ‘I.’ It has breaths: life-breath, downward breath, and circulating breath.” So, when Om is spoken, these forms are praised, worshiped, and given offerings. This is what is said: “Satyakāma, this syllable Om is both the higher and the lower Brahman.” ॥ ६.५॥ This world had not yet been spoken. Prajāpati, who is truth, practiced intense discipline and then spoke: “Earth, middle space, heaven.” This body of Prajāpati, consisting of the worlds, is his most solid body. Heaven is its head, middle space its navel, earth its feet, and the sun its eye. A person's broad reach depends on the eye, for through the eye a person moves among objects. The eye is truth. The person who lives in the eye moves among all objects. Therefore one should worship with the words “Earth, middle space, heaven.” In this way Prajāpati is worshiped as the Self of all and as the eye of all. This is what is said: “This is Prajāpati's body that supports everything. Everything here is contained in it, and it is contained in everything here.” Therefore one should worship it. ॥ ६.६॥ “That of Savitṛ which is worth choosing”: that sun is Savitṛ. Those who teach Brahman say that someone who wants the Self should choose him in this way. “We meditate on the god's radiance”: Savitṛ is the god, and those who teach Brahman say, “We contemplate what is called his radiance.” “May he inspire our thoughts”: thoughts are acts of understanding, and those who teach Brahman say, “May he inspire ours.” As for “radiance,” the star placed within that sun is also in the eye and is called radiance. It moves by means of rays, and so it is called radiance. Because it burns things up, it is called radiance; those who teach Brahman call it Rudra. The syllable bha means that it lights up these worlds; ra means that it gives color to these beings; ga means that these creatures go into it and come out of it. Because of this bha-ra-ga, it is called bharga, radiance. It is called Sūrya because it is constantly being brought forth; Savitṛ because it brings forth; Āditya because it takes in; the Purifier because it purifies; and Water because it nourishes. This is what is said: “It is the Self of the self, the leader, the one called immortal, the perceiver, thinker, mover, excreter, giver of pleasure, doer, speaker, taster, smeller, seer, and hearer. It also touches. Though it is everywhere, it lives within the body.” This is also said: “Where awareness has become dual, one hears, sees, smells, tastes, and touches. The Self knows everything. But where awareness has become nondual, free of effect, cause, and action, beyond description, without comparison or any defining account—what is that? It cannot be put into words.” ॥ ६.७॥ This very Self is Īśāna, Śambhu, Bhava, Rudra, Prajāpati, the creator of all, Hiraṇyagarbha, truth, life-breath, the swan, the teacher, Vishnu, Nārāyaṇa, Arka, Savitṛ, the maker, the arranger, the sovereign, Indra, and Indu. It burns like fire covered by fire, enclosed in a golden egg with a thousand eyes. One must seek to know it and search for it. After giving every being freedom from fear, one should go into the forest, put aside the objects of the senses, and discover it within one's own body. “Taking every form, yellow-brown, Jātavedas, the final refuge, the one burning light; with a thousand rays, present in a hundred ways, the life-breath of creatures—this sun rises.” ॥ ६.८॥ So someone who knows this has both forms as his Self. He meditates on the Self alone and sacrifices to the Self alone. Meditation is the mind engaged in practice, the mind praised by the learned. If the mind is foul and contaminated by leftovers, he should cleanse it with this. He recites the formula: “Whatever is left over, whatever has been touched by leftovers, whatever has been given by a wrongdoer or comes from a household made impure by a death or a birth—may Vasu's purifier, fire, and the rays of Savitṛ cleanse my food and whatever other wrong I have done.” He first surrounds the food with water. Then he makes five offerings: “An offering to the life-breath! An offering to the downward breath! An offering to the circulating breath! An offering to the balancing breath! An offering to the rising breath!” Next he eats what remains, keeping silent. Afterward he surrounds it with water once more. When he has rinsed his mouth, as someone sacrificing to the Self, he should meditate on the Self with these two verses, beginning “Life-breath is fire” and “You are all”: “Life-breath is fire, the highest Self, joined to the five winds. May it be satisfied and satisfy the whole universe, since it eats the whole universe. You are all. You are Vaiśvānara. Everything that comes into being is supported by you. May all offerings enter you, and all creatures, there where you are immortal in all.” In this way, by following this procedure, he does not become something to be eaten again. ॥ ६.९॥ There is something further to know: the next development of this sacrifice to the Self concerns food and its eater. This is its explanation. The conscious person lives within primal matter. He is the eater and eats the food that belongs to nature. This elemental self is his food; primal matter makes it. So what is eaten has the three qualities, while the person inside is the eater. Here is the evidence called direct observation: animals come from seed, so seed is what is eaten. This also explains why primal matter is food. Therefore the person is the eater, nature is what is eaten, and he eats while living within it. The food belonging to nature is a manifestation extending from the great principle down to the particular elements, because it develops through the differences between the three qualities. This also explains the fourteenfold path. This world, which has become food, is known as pleasure, pain, and delusion. The taste of a seed cannot be grasped until it produces a new being. That being too becomes food in its three stages—childhood, youth, and old age—because it changes. In this way primal matter is apprehended when it becomes manifest. Within it, understanding and the rest become tastes: decision, intention, and the sense of ‘I.’ Then the five objects of the senses become tastes, as do all activities of the senses and all activities of the life-breaths. So both the manifest and the unmanifest are food. Their eater is without qualities. His awareness is established by the fact that he eats. Just as fire is the eater among the gods and Soma is food, someone who knows this eats food through fire alone. This elemental self is called Soma, while the person is called fire. Because it is said that he has the unmanifest as his mouth, the person eats what has the three qualities through the unmanifest as his mouth. Someone who knows this is a renunciant, a practitioner of yoga, and one who sacrifices to the Self. Women filled with desire may enter an empty house, but no one there touches them. In the same way, someone who does not touch the objects of the senses that come in is a renunciant, a practitioner of yoga, and one who sacrifices to the Self. ॥ ६.१०॥ Food is the highest form of this Self, for this life-breath consists of food. If a person does not eat, he cannot think, hear, touch, see, speak, smell, or taste, and he lets go of his life-breaths. This is what is said. But if he eats, he becomes full of life-breath and can think, hear, touch, speak, taste, smell, and see. This is what is said: “From food are born all the creatures that live on earth. By food they live, and into it they finally return.” ॥ ६.११॥ Elsewhere it is also said: “All these beings rush about day after day, trying to get food. The sun takes in food with its rays, and it burns because of that food. These life-breaths, soaked with food, cook it. Fire blazes because of food. Brahman designed this world out of a desire for food. Therefore one should worship food as the Self.” This is what is said: “From food beings are born. Once born, they grow through food. It is eaten, and it eats beings. That is why it is called food.” ॥ ६.१२॥ Elsewhere it is also said: “This food is the body of the blessed Vishnu called the Supporter of All. Life-breath is the essence of food; mind is the essence of life-breath; understanding is the essence of mind; joy is the essence of understanding.” Someone who knows this has food, life-breath, mind, understanding, and joy. Someone who knows this lives within all the beings here that eat food, and eats food in them all. “Food alone is ageless; food is known to bring people together. Food is the life-breath of animals; food is known as the firstborn and the healer.” ॥ ६.१३॥ Elsewhere it is also said: “Food is the source of all this. Time is the source of food, and the sun is the source of time.” Its form is the year with its twelve parts, built up from units of time beginning with a blink of the eye. Half of it belongs to fire and half to Varuṇa. The fiery half runs in forward order from Maghā to the midpoint of Śraviṣṭhā. The lunar half runs in reverse order from Sārpa to the midpoint of Śraviṣṭhā. Each of these has nine divisions of its own, arranged according to its movement. These very small divisions are the measure, for time is measured by them. Without a measure, what is measured cannot be known. What is measured can itself become a measure when considered separately, to make itself known. This is what is said: “Through as many divisions as time has, through that many this sun moves. If someone worships time as Brahman, time withdraws very far from that person.” This is also said: “From time beings flow, and through time they grow. In time they also come to their end. Time is a form that has no form.” ॥ ६.१४॥ Brahman has two forms: time and the timeless. What comes before the sun is timeless, outside time. What begins with the sun is time, which has divisions. The form of time with divisions is the year. These creatures are born from the year. Once born, they grow through the year, and into the year they disappear. Therefore the year is Prajāpati, time, food, the home of Brahman, and the Self. This is what is said: “Time cooks all beings within the great Self. But there is that in which time itself is cooked; whoever knows it knows the Veda.” ॥ ६.१५॥ This time has bodily form. It is the ocean that rules all creatures. Present there, it is called Savitṛ. From it come the moon, constellations, planets, years, and the rest. From these comes everything here. Whatever good or bad is seen here in the world comes from these. So Brahman has the sun as its Self. One should worship the sun under the name of time. Some say, “The sun is Brahman.” This is what is said: “The offering priest, the eater, the offering, the sacred formula, the sacrifice, Vishnu, Prajāpati—he is all these, whoever he may be, the lord and witness who shines in that disk.” ॥ ६.१६॥ In the beginning this was Brahman: one, infinite to the east, infinite to the south, infinite to the west, infinite to the north, infinite above and below, infinite everywhere. Directions such as east do not apply to it, nor does across, down, or up. This highest Self cannot be guessed at or measured, reasoned out or thought of. Its nature is space. When everything is destroyed, it alone stays awake. From this space it awakens all this, which consists of consciousness alone. Through this alone this world is conceived, and into this it disappears. Its shining form is what burns in that sun, in smokeless fire, and as the even brighter light in the stomach that digests food. This is what is said: “The one in fire, the one here in the heart, and the one there in the sun are one and the same.” Someone who knows this reaches the oneness of the One. ॥ ६.१७॥ This is the method of putting it into practice: control of breathing, withdrawal of the senses, meditation, concentration, reflection, and complete absorption. These are called the six parts of yoga. When, through this, the seer sees the gold-colored creator and ruler, the person who is Brahman's source, then, knowing, he leaves behind both good and evil deeds and unites everything in the highest, imperishable reality. This is what is said: “Just as animals and birds do not take shelter on a burning mountain, faults never find shelter in someone who knows Brahman.” ॥ ६.१८॥ Elsewhere it is also said: “When someone who knows has restrained the outward-moving mind and the objects of the senses, and has gathered them into the life-breath, he should remain without forming intentions. The living being called life-breath arose here from what has no life-breath. Therefore one should hold the life-breath in what is called the fourth state.” This is what is said: “What has no thought lies at the center of thought. It is beyond thought, hidden, and highest. One should place the mind there. That is the sign that depends on nothing.” ॥ ६.१९॥ Elsewhere it is also said: “Beyond this comes concentration: pressing the tip of the tongue against the palate and restraining speech, mind, and life-breath. Through inquiry one sees Brahman. When the mind has ceased, one sees, through oneself, the Self, shining and smaller than the small. Having seen the Self through oneself, one becomes without a self. Through being without a self, one is beyond reckoning, without a source of birth, to be contemplated. This marks liberation. This is the highest secret.” As it is said: “Through the mind's clarity one destroys action, both good and bad. With a clear self, established in the Self, one enjoys happiness that does not end.” ॥ ६.२०॥ Elsewhere it is also said: “There is an upward channel called Suṣumnā, which carries the life-breath and is interrupted inside the palate. Through it, with life-breath, Om, and mind joined together, one should rise upward. Turning the tip back above the palate and disengaging the senses, greatness should look upon greatness. Then one becomes without a self. Through being without a self, one no longer shares in pleasure and pain; one reaches being alone.” As it is said: “First establish the higher one; then hold the breath. Cross to the other shore by means of the boundless, and afterward bring it into union at the crown of the head.” ॥ ६.२१॥ Elsewhere it is also said: “There are two forms of Brahman to meditate on: sound and what is without sound. Through sound alone, what is without sound is revealed. Here the sound is Om. Rising upward through it, one comes to rest in what has no sound.” It is said that this is the way, this is immortality, union with that, and release. Just as a spider climbs upward on its thread and reaches open space, so the meditator rises through Om and reaches independence. Others who teach sound proceed differently. By joining their thumbs to their ears, they hear the sound in the space inside the heart. It has seven comparisons: rivers, a small bell, a bronze wheel, frogs, a calling bird, rain, and a voice speaking in a place without wind. Passing beyond its separate characteristics, they come to rest in the higher Brahman, without sound and unmanifest. There their qualities are no longer separate, and they cannot be told apart, just as different flavors become honey. As it is said: “Two forms of Brahman must be known: Brahman as sound and what is beyond it. Someone thoroughly versed in Brahman as sound reaches the higher Brahman.” ॥ ६.२२॥ Elsewhere it is also said: “Sound is this syllable Om. What is beyond it is peaceful, silent, free from fear and sorrow, joyful, satisfied, firm, unmoving, immortal, unfailing, and constant, called Vishnu. One should worship it to go beyond everything.” As it is said: “That god, higher and lower, is named Om. Without sound, having become empty, one should then practice at the place at the crown of the head.” ॥ ६.२३॥ Elsewhere it is also said: “The body is the bow; Om is the arrow, and the mind is its point. Piercing what is marked by darkness, it reaches darkness pervaded by what is not darkness. Piercing what is pervaded, one sees Brahman beyond darkness, flashing like the circle made by a moving firebrand, the color of the sun, full of power. It shines in that sun, in the moon, in fire, and in lightning. Having seen it, one reaches immortality.” As it is said: “Meditation is placed in the highest reality within and in its targets. From this, undifferentiated awareness reaches distinction. When the mind has dissolved, the happiness to which the Self alone bears witness is Brahman, immortal and bright. That is the way; that is the world.” ॥ ६.२४॥ Elsewhere it is also said: “The senses are withdrawn as in sleep. With thoroughly purified understanding, as if in a dream, one sees in the opening of the senses, without being under their control, the guide called the sacred syllable, whose form is light, free from sleep, old age, death, and sorrow. One then also becomes a guide called the sacred syllable, whose form is light, free from sleep, old age, death, and sorrow.” As it is said: “Because one joins the life-breath and Om, from which everything comes in many forms, or because they are joined, this is called yoga. The oneness of life-breath and mind, and of the senses too, and giving up every state of being: this is called yoga.” ॥ ६.२५॥ Elsewhere it is also said: “Just as a bird-catcher lifts creatures that move in water by a device of string and offers them into the fire in his belly, so one lifts these life-breaths through Om and offers them into the fire free from illness. From this it becomes heated, like the earth. Just as heated ground, with clarified butter, blazes on contact with grass and wood, so what is called breathless blazes on contact with life-breath. What blazes is a form of Brahman, the highest place of Vishnu, and Rudra's very nature. Dividing itself in countless ways, it fills these worlds.” As it is said: “Just as sparks come from fire and rays from the sun, so life-breaths and the rest come forth here from it, again and again, in their proper order.” ॥ ६.२६॥ Elsewhere it is also said: “The body's warmth is the radiance of the highest, immortal, bodiless Brahman. This is its clarified butter. Though manifest, it is placed in the sky. Through single-minded attention, people open the space inside the heart so that it becomes like its light. From this one soon takes on its nature, just as an iron ball placed in the earth soon takes on the nature of earth. An iron ball that has become like earth is no longer affected by fire, smiths, and the rest. In the same way, the mind disappears together with its support.” As it is said: “The covering made of space within the heart is joy, the highest dwelling. From it come our own being and yoga, and the radiance of fire and sun.” ॥ ६.२७॥ Elsewhere it is also said: “Go beyond the elements, senses, and their objects. Take the bow whose string is renunciation and whose staff is firmness. With an arrow made of freedom from self-importance, strike down the first guard at Brahman's door. He wears confusion as his crown and thirst and envy as earrings. Drowsiness and attachment are his staff; self-importance is his chief. Taking a bow with anger as its string and greed as its staff, and an arrow made of desire, he kills these creatures. Kill him. Cross the space inside the heart on the raft of Om. When the inner space has become visible, enter Brahman's hall as a miner seeking metals slowly enters a pit. Then, through the teaching received from a teacher, open Brahman's covering with its four nets. “Then one is clean, purified, empty, peaceful, without breath, without a self, limitless, inexhaustible, firm, lasting, unborn, and independent. One stands in one's own greatness. Standing in one's own greatness, one looks at the wheel of movement as at a wheel that does not turn.” As it is said: “For an embodied person who practices for six months and is always free, limitless, supreme, hidden, complete yoga comes into operation. But never for an embodied person pierced by passion and darkness, thoroughly inflamed, and attached to children, wife, and family.” ॥ ६.२८॥ After saying this, Śākāyanya was within the heart. Having bowed to him, the king heard: “King, through this knowledge of Brahman, Prajāpati's sons have climbed the path of Brahman.” Through practicing yoga, one gains contentment, endurance of opposites, and peace. One should not tell this deepest secret to someone who is neither a son nor a pupil, or to someone who is not peaceful. Give it to someone devoted to this alone and possessing every good quality. ॥ ६.२९॥ Om. In a clean place, one should be clean, established in clarity, studying what is true, speaking what is true, meditating on what is true, and sacrificing to what is true. Then one finds rest in true Brahman, which desires truth. The bonds of the results of action are cut. Without expectations, treating others as oneself, free from fear and desire, one reaches happiness that cannot be exhausted or measured and remains there. Having no desire is the highest thing one can draw from the highest treasure. A person filled with every desire, marked by determination, intention, and self-importance, is bound. Someone who is the opposite is free. Some say here: “Through the differences of nature, a quality becomes determination and binds the self. Liberation comes when the faults of determination are destroyed.” One sees through the mind and hears through the mind. Desire, intention, doubt, trust, distrust, firmness, lack of firmness, shame, understanding, and fear: all this is mind alone. Carried by streams of qualities, made dirty, unsteady, restless, plundered, longing, and distracted, one becomes self-important. Thinking “I am that; this is mine,” one binds oneself by oneself, like a bird in a net. So a person marked by determination, intention, and self-importance is bound; someone who is the opposite is free. Therefore remain without determination, intention, or self-importance. This marks liberation. This is the path to Brahman; this is the opening of the door. Through it one will go beyond this darkness. Here all desires are gathered together. On this they quote: “When the five powers of knowing stand still together with the mind, and the understanding does not move, they call that the highest way.” After saying this, Śākāyanya was within the heart. The king bowed to him, carried out the proper service, and had done what needed to be done. He went along the wind's northward course. There is no route here by a devious path. This is the path to Brahman: breaking through the sun's door, they go out upward. On this they quote: “Countless are the rays of the one who stands like a lamp in the heart: white and black, brown and dark blue, yellow and pale red. One of them points upward. Breaking through the sun's disk and passing beyond Brahmā's world, people go by it to the highest way. The other hundred rays of this one that also point upward lead to the separate dwellings of the groups of gods. Its many-colored rays below, with their gentle light, bring a person back here, helpless, to experience the results of action.” Therefore that blessed sun is the cause of creation, heaven, and liberation. ॥ ६.३०॥ He asks, “What is the nature of these senses as they operate? Who gives rise to them here, and who controls them?” The answer is: “Their nature is the Self. The Self gives rise to them. The water-born ones and those belonging to the sun are called rays. Through five rays it eats the objects of the senses.” Which Self? The one described as clean, purified, empty, peaceful, and so on, to be recognized through its own marks. This is a mark of the one without a mark: the warmth that has entered fire and the most beneficial essence of water, according to some. Others say it is speech, hearing, sight, mind, and life-breath. Others say understanding, firmness, memory, and insight are that. These belong to it as shoots belong to a seed, or as smoke, flame, and sparks belong to fire. On this they quote: “Just as sparks come from fire and rays from the sun, so life-breaths and the rest come forth here from it, again and again, in their proper order.” ॥ ६.३१॥ From this Self come all life-breaths, all worlds, all Vedas, all gods, and all beings. Its secret teaching is “the truth of truth.” Just as separate clouds of smoke come from a fire fed with damp wood, so the Rig Veda, Yajur Veda, Sāma Veda, Atharva-Aṅgiras, history, ancient stories, learning, the Upanishads, verses, rules, supplementary explanations, and explanations are the breathing of this great being. All these beings belong to it alone. ॥ ६.३२॥ This fire, the year, has five bricks. Its bricks are spring, summer, the rainy season, autumn, and winter. With a head, two wings, a tail, and a back, this fire has the form of a person. This is Prajāpati's first piled altar. With its hands it lifts the sacrificer into the middle region and gives him to the wind. The wind is life-breath; life-breath is fire. Its bricks are the life-breath, the pervading breath, the downward breath, the balancing breath, and the upward breath. With a head, two wings, a back, and a tail, this fire has the form of a person. This middle region is Prajāpati's second piled altar. With its hands it lifts the sacrificer into heaven and gives him to Indra. That sun is Indra; it is this fire. Its bricks are the Rig, Yajur, Sāma, Atharva-Aṅgiras, and history and ancient stories. With a head, two wings, a tail, and a back, this fire has the form of a person. This heaven is Prajāpati's third piled altar. With its hands it makes an offering of the sacrificer to the knower of the Self. Just as the knower of the Self lifts him up and gives him to Brahman, there he becomes happy and delighted. ॥ ६.३३॥ Earth is the householder's fire; the middle region is the southern fire; heaven is the offering fire. From these come Pavamāna, Pāvaka, and Śuci. Through this, the sacrifice is revealed, for the fire in the belly is a combination of Pavamāna, Pāvaka, and Śuci. Therefore fire should receive sacrifice, be built up, be praised, and be meditated on. Taking the offering, the sacrificer wishes to meditate on the deity: “The golden-colored bird is established in the heart and in the sun: the diving bird, the swan, the bull of radiance. We sacrifice to him in this fire.” He also considers the meaning of the prayer. “That desirable splendor of Savitṛ” is what he should meditate on. The meditator within the understanding follows the mind's place of peace here and places it in the Self alone. Here are these verses: १ Just as a fire without fuel dies down in its own source, so the mind, when its activities stop, dies down in its own source. २ For the mind quieted in its own source and seeking truth, the sense objects that delude it are false, following the power of action. ३ The mind itself is the cycle of rebirth. Work to purify it. Whatever a person's mind is, that is what the person becomes. This is the lasting secret. ४ Through the mind's clarity one destroys action, both good and bad. With a clear self, established in the Self, one enjoys happiness that does not end. ५ If a creature's mind were as attached to Brahman as it is to the range of sense objects, who would not be freed from bondage? ६ The mind is said to be of two kinds, clean and unclean. It is unclean through contact with desire; it is clean when free from desire. ७ Make the mind completely still, neither sinking nor distracted. When it reaches the state of no mind, that is the highest place. ८ Restrain the mind in the heart until it has ceased. This is knowledge and liberation. Everything else is an expansion of books. ९ When the mind has been washed clean of dirt through absorption and placed in the Self, the happiness that comes cannot be described in speech. One grasps it personally through one's inner awareness. १० One cannot distinguish water in water, fire in fire, or space in space. Someone whose mind has entered within in this way is fully freed. ११ The mind alone is the cause of human bondage and liberation. Attachment to objects brings bondage; freedom from objects is held to bring liberation. For those who do not offer the fire sacrifice or build the fire altar, and who meditate on ignorance, it is therefore not fitting to contemplate space as Brahman's station. Therefore fire should receive sacrifice, be built up, be praised, and be meditated on. ॥ ६.३४॥ Honor to fire, dwelling on earth, remembering the world. Give a world to this sacrificer. Honor to wind, dwelling in the middle region, remembering the world. Give a world to this sacrificer. Honor to the sun, dwelling in heaven, remembering the world. Give a world to this sacrificer. Honor to Brahman, dwelling everywhere, remembering everything. Give everything to this sacrificer. The face of truth is covered by a golden bowl. Pūṣan, uncover it for Vishnu, whose law is truth. The person there in the sun is I. This is the true law: what makes the sun the sun. It is the bright, unmarked Person. What is in the middle of the sun is only a part of the radiance contained within space. This is also in the eye and in fire. This is Brahman; this is immortality; this is splendor; this is the true law. What is in the middle of the sun is only a part of the radiance contained within space: the immortal one, for which Soma and these life-breaths are shoots. This is Brahman; this is immortality; this is splendor; this is the true law. What is in the middle of the sun is only a part of the radiance contained within space. There the sacrificial formula shines: “Om. The waters, light, essence, immortality, Brahman; earth, atmosphere, heaven. Om.” The clean swan has eight feet and three cords, is tiny and does not perish. With two conditions—blind and lit by radiance—the one who sees everything sees it. What is in the middle of the sun is only a part of the radiance contained within space. Having risen, it becomes a ray. This is awareness; this is the true law; this is the sacrificial formula; this is austerity; this is fire; this is wind; this is life-breath; this is water; this is the moon; this is brightness; this is immortality; this is the field of Brahman; this is the luminous ocean. In that alone the sacrificers dissolve, like salt. This is unity with Brahman. Here all desires are gathered together. On this they quote: “Like streams of rays, stirred by a fine wind, that one shines within the gods. Whoever knows this knows; he knows duality. From here he would have one dwelling and that very Self. They rise constantly like drops, like lightning or flames from clouds in the highest sky. Those flames of glory, because of what supports them, take the form of the matted locks of fire, whose path is black.” ॥ ६.३५॥ These are the two forms of Brahman's light: one peaceful, the other flourishing. Space supports the peaceful form; food here supports the flourishing form. Therefore one should sacrifice within the altar with prayers, plants, clarified butter, meat, sacrificial cakes, cooked rice, and the rest. One should also offer the remaining food and drink in the mouth, thinking of the mouth as the offering fire, to increase radiance, win holy worlds, and reach immortality. On this they quote: “Someone who wants heaven should offer the fire sacrifice. One wins Yama's kingdom through the Agniṣṭoma, Soma's kingdom through the Uktha, the sun's kingdom through the Ṣoḍaśin, one's own sovereignty through the Atirātra, and Prajāpati's kingdom through a rite ending after a thousand years.” Just as a lamp is kept going by the combination of wick, container, and oil, so these two, the Self and the bright one, are kept going by using what is inside the egg. ॥ ६.३६॥ Therefore one should worship this limitless radiance with Om. It is described in three ways: in fire, in the sun, and in life-breath. The channel called Abundant Food carries what is offered in fire to the sun. The essence that flows from it rains down the high chant. From this come these life-breaths, and from the life-breaths come creatures. On this they quote: “What is offered in fire is carried to the sun. The sun rains it down through its rays. Through that there is food; from food beings are born.” As it is said: “An offering properly placed in fire reaches the sun. From the sun comes rain; from rain comes food; from that come creatures.” ॥ ६.३७॥ Someone who offers the fire sacrifice breaks the net of greed. Having cut through confusion, without praising anger or dwelling on desire, one breaks through Brahman's covering with its four nets and reaches the highest space. Having passed through the solar, lunar, fiery, and clear spheres, one is purified and sees the dwelling beyond everything, called Vishnu: inside clarity, unmoving, immortal, unfailing, constant, joined with true desire and complete knowledge, independent consciousness standing in its own greatness. On this they quote: “The moon is in the middle of the sun; fire is in the middle of the moon. Clarity is in the middle of radiance; the unfailing one is in the middle of clarity.” Meditating on what is the size of a thumb within the body's span, smaller even than the small, one goes to the highest state. Here all desires are gathered together. On this they quote: “The size of a thumb, a span, or the body, like the heat and light of a lamp, in two or three forms: praised as Brahman, the great god has entered the worlds. Om. Honor to Brahman. Honor.” ॥ ६.३८॥ Here ends Prapathaka 6. ### Prapathaka 7 Prapathaka 7. Fire, the Gāyatra meter, the threefold chant, the Rathantara chant, spring, the life-breath, the stars, and the Vasus rise in the east. They give heat, send rain, sing praise, and enter again. Through the opening inside, they see the one who cannot be thought of, who has no form, who is deep, whose nature is to experience the qualities, who never comes to an end, who rules yoga, who knows everything, who is a cloud, who cannot be measured, who has neither beginning nor end, who is splendid, unborn, intelligent, and impossible to describe; the maker of everything, the Self of everything, the eater of everything, the ruler of everything, the innermost of all. ॥ ७.१॥ Indra, the Triṣṭubh meter, the fifteenfold chant, the Bṛhat chant, summer, the pervading breath, Soma, and the Rudras rise in the south. They give heat, send rain, sing praise, and enter again. Through the opening inside, they see the one who has no beginning or end, who cannot be measured or confined, who is not put to work by another, who is independent, who has no identifying mark or form, whose power has no limit, who establishes things and gives light. ॥ ७.२॥ The Maruts, the Jagatī meter, the seventeenfold chant, the Vairūpa chant, the rainy season, the downward breath, Śukra, and the Ādityas rise in the west. They give heat, send rain, sing praise, and enter again. Through the opening inside, they see what is peaceful, silent, free from fear and sorrow, joyful, satisfied, firm, unmoving, immortal, unfailing, and constant, called Vishnu, the dwelling beyond everything. ॥ ७.३॥ The All-Gods, the Anuṣṭubh meter, the twenty-onefold chant, the Vairāja chant, autumn, the balancing breath, Varuṇa, and the Sādhyas rise in the north. They give heat, send rain, sing praise, and enter again. Through the opening inside, they see the one who is clean within, purified, empty, peaceful, without breath, without a self, and limitless. ॥ ७.४॥ Mitra and Varuṇa, the Paṅkti meter, the twenty-sevenfold and thirty-threefold chants, the Śākvara and Raivata chants, early winter and late winter, the upward breath, the Aṅgirases, and the moon rise above. They give heat, send rain, sing praise, and enter again. Through the opening inside, they see the guide called the sacred syllable, whose form is light, who is free from sleep, old age, death, and sorrow. ॥ ७.५॥ Saturn, Rāhu, Ketu, serpents, demons, yakshas, human beings, birds, śarabhas, elephants, and the rest rise below. They give heat, send rain, sing praise, and enter again. Through the opening inside, they see the wise one who holds things apart, who is inside everything, who does not perish, who is clean, purified, shining, patient, and peaceful. ॥ ७.६॥ This Self, very small within the heart, is like a fire that has been lit and takes every form. All this is its food. These creatures are woven into it. This is the Self free from evil, old age, death, sorrow, doubt, and bonds. Its intentions are true; its desires are true. It is the supreme ruler, the lord of beings, the keeper of beings. It is the bridge that keeps things apart. This Self is Īśāna, Śambhu, Bhava, Rudra, Prajāpati, the maker of everything, Hiraṇyagarbha, truth, life-breath, the swan, the teacher, Acyuta, Vishnu, and Nārāyaṇa. The one in fire, the one here in the heart, and the one there in the sun are one and the same. Honor to you, who take every form and are placed in the true sky. ॥ ७.७॥ Now, king, there are obstacles to knowledge. This is where the net of confusion begins: mixing what leads to heaven with what does not. Even in the enclosure mentioned earlier, they cling to the post below. There are people who are always amusing themselves, always away from home, always begging, or always making their living by a craft. There are others who beg in towns, beg from people unfit for sacrifice, are pupils of Shudras, or are Shudras learned in the sacred writings. There are flatterers, people with matted hair, actors, soldiers, wandering ascetics, people who perform onstage, and fallen people in royal service, among others. There are those who put forward the interests of yakshas, demons, spirits, troops of spirits, ghouls, serpents, possessing powers, and the rest, saying, “We will pacify them.” There are those who pointlessly wear reddish robes and earrings or carry skulls. Others want to gain a place among people who follow the Vedas by empty arguments, examples, tricks, and magic. Do not live with them. They are thieves who have shown themselves openly; they do not lead to heaven. As it is said: “Led astray by the tricks of those who deny the Self, by false examples and arguments, people do not know what distinguishes the knowledge of the Vedas.” ॥ ७.८॥ Bṛhaspati took the form of Śukra and created this ignorance to keep Indra safe and destroy the Asuras. Through it, people point to what is good and call it bad, and to what is bad and call it good. They say, “Let us meditate on a teaching that attacks the Vedas and other sacred writings.” Therefore one should not devote oneself to it. Otherwise, it is like a barren woman: its only fruit is pleasure, as with someone who has abandoned proper conduct. One should not take it up. As it is said: “Far apart, opposed, and going in different directions are what are known as ignorance and knowledge. I think you, Nachiketas, want knowledge. Many desires have not made you greedy.” “Whoever knows knowledge and ignorance together crosses death through ignorance and reaches immortality through knowledge.” “Caught in ignorance, thinking themselves wise and learned, fools stumble and wander around, like blind people led by someone blind.” ॥ ७.९॥ The gods and the Asuras, wanting the Self, went to Brahmā. They bowed to him and said, “Sir, we want the Self. Tell us about it.” After thinking for a long time, he considered, “The Asuras have something different in mind as the Self.” So something different was said to them. These fools live by it. They cling to things, wreck the ferry, and declare what is false. They see falsehood as if it were truth, like a magic show. What is stated in the Vedas is therefore true. Those who know live by what the Vedas say. For this reason, a Brahmin should not study what is outside the Vedas. This is what it means. ॥ ७.१०॥ This is the nature of the sky contained within space: the supreme light described in three ways, as fire, the sun, and the life-breath. This is the nature of the sky contained within space: the syllable Om. Through this alone it wakes, rises, and breathes out. With continuous thought of Brahman as its support, here in this moving air and space it rises as along a branch and passes from trunk to trunk. It is like salt thrown into water, like heat in clarified butter, like the expansion of someone who meditates. On this they give these examples. Why is it called lightning? Because as soon as it is pronounced, it lights up the whole body. Therefore one should worship this limitless light with Om. १ This person who is in the right eye is Indra; his wife is in the left eye. २ The two meet in the hollow inside the heart. Their light is here in the mass of blood belonging to them both. ३ Their channel comes from the heart and extends to this eye. It is one vein for the two, although it becomes two. ४ The mind strikes the fire in the body; that fire sets the air moving. Moving in the chest, the air produces a deep sound. ५ Joined in the heart through the union of space and fire, it is smaller than the small; in the throat it consists of two atoms. Know that at the tip of the tongue it consists of three atoms. When it comes out, they call it a speech sound. ६ The one who sees does not see death, disease, or suffering. Seeing everything, one sees everything and reaches everything in every way. ७ The one in the eye, the one moving in dreams, the one asleep, and the one beyond the sleeping one: these are its four divisions. The fourth is greater than the others. ८ Brahman moves with one foot in the three, and with three feet in what is above them. They serve the experience of truth and untruth—the twofold condition of the great Self. The twofold condition of the great Self. ॥ ७.११॥ Here ends Prapathaka 7. Om. The peace prayer beginning “May they grow strong.” Here the Maitrāyaṇīya Upanishad ends.