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MAITRAYANA-BRAHMAYA-UPANISHAD

F1RST PRAPATHAKA.

1. The laying of the formerly-described sacrificial fires is indeed the sacrifice of Brahman. Therefore let the sacrificer,after he has laid those fires, meditate on the Self. Ths only does the sacrificer become com!lete and faltless.

Bt "ho is to be meditated on# He "ho is called Prana $breath%. &f him there is this story'

(. A King, named Brihadratha, ha)ing established his son in his so)ereignty, "ent into the forest, becase heconsidered this body as transient, and had obtained freedom from all desires. Ha)ing !erformed the highest !enance,he stands there, "ith !lifted arms, loo*ing ! to the sn. At the end of a thosand $days%, the Saint Sa*ayanya, "ho*ne" the Self, came near, brning "ith s!lendor, li*e a fire "ithot smo*e. He said to the King' +Rise, rise hoosea boon+ The King, bo"ing before him, said' +& Saint, *no" not the Self, tho *no"est the essence $of the Self%./e ha)e heard so. Teach it s.+

0. Sa*ayanya re!lied' +This "as achie)ed of yore bt "hat tho as*est is difficlt to obtain. & Ai*sh)a*a, chooseother !leasres.+ The King, toching the Saint+s feet "ith his head, recited this 2atha' 3& Saint, /hat is the se ofthe en4oyment of !leasres in this offensi)e, !ithless body - a mere mass of bones, s*in, sine"s, marro", flesh, seed,blood, mcs, tears, !hlegm, ordre, "ater, bile, and slime /hat is the se of the en4oyment of !leasres in thisbody "hich is assailed by lst, hatred, greed, delsion, fear, angish, 4ealosy, se!aration from "hat is lo)ed, nion

"ith "hat is not lo)ed, hnger, thirst, old age, death, illness, grief, and other e)ils And "e see that all this is!erishable, as these flies, gnats, and other insects, as herbs and trees, gro"ing and decaying. And "hat of these#

5. There are other great ones, mighty "ielders of bo"s, rlers of em!ires, Sdymna, Bhridymna, ndradymna,K)alayas)a, 6a)anas)a, 7adhryas)a, As)a!ati, Sasabind, Haris*andra, Ambarisha, 8ahsha, Ananata, Saryati,6ayati, Anaranya, 9*shasena, :c., and *ings sch as ;artta, Bharata $

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as a man "ho is fast aslee! a"a*es of his o"n "ill. And this !art $of the Self% "hich is entirely intelligent, reflected inman $as the sn in different )essels of "ater%, *no"ing the body $*shetragnta%, attested by his concei)ing, "illing, andbelie)ing5, is Praga!ati $lord of creatres%, called 7is)a. By him, the intelligent, is this body made intelligent, and heis the dri)er thereof.+ They said to him' 3& Saint, if this has been made intelligent by sch a being as this, "hich hasno desires, and if he is the dri)er ther4eof, ho" "as it#+ He ans"ered them and said'

. +n the beginning Praga!ati $the lord of creatres% stood alone. He had no ha!!iness, "hen alone. ;editating onhimself, he created many creatres. He loo*ed on them and sa" they "ere, li*e a stone, "ithot nderstanding, andstancling li*e a lifeless !ost. He had no ha!!iness. He thoght, shall enter "ithin, that they may a"a*e. ;a*inghimself li*e air $)ay% he entered "ithin. Being one, he cold not do it. Then di)iding himself fi)efold, he is calledPrana, A!ana, Samana, 9dana, 7yana. 8o" that air "hich rises ti!"ards, is Prana. That "hich mo)es do"n"ards, isA!ana. That by "hich these t"o are s!!osed to be held, is 7yana. That "hich carries the grosser material of food tothe A!ana, and brings the sbtler material to each limb, has the name Samana. After these $Prana, A!ana, Samana%comes the "or* of the 7yana, and bet"een them $the Prana, A!ana, and Samana on one side and the )yana on theother% comes the rising of the 9dana.C That "hich brings ! or carries do"n "hat has been drn* and eaten, is the9dana. 8o" the 9!ams-)essel $or !rana% de!ends on the Antaryama-)essel $a!ana% and the Antaryama)essel$a!ana% on the 9!ams-)essel $!rana%, and bet"een these t"o the self-res!lendent $Self% !rodced heat. This heat isthe !rsha $!erson%, and this !rsha is Agni 7ais)anara. And ths it is said else"here' ?Agni 7ais)anara is the fire"ithin man by "hich the food that is eaten is coo*ed, i.e. digested. ts noise is that "hich one hears, if one co)ersone+s cars. /hen a man is on the !oint of de!arting this life, he does not hear that noise.?

8o" he, ha)ing di)ided himself fi)efold, is hidden in a secret !lace $bddhi%, assming the natre of mind, ha)ing thePranas as his body, res!lendent, ha)ing tre conce!ts, and free li*e ether. Feeling e)en ths that he has not attainedhis ob4ect, he thin*s from "ithin the interior of the heart, ?Det me en4oy ob4ects.? Therefore, ha)ing first bro*eno!en these fi)e a!ertres $of the senses%, he en4oys the ob4ects by means of the fi)e reins. This means that these!erce!ti)e organs $ear, s*in, eye, tonge, nose% are his reins the acti)e organs $tonge $for s!ea*ing%, hands, feet,ans, generati)e organ% his horses the body his chariot, the mind the charioteer, the "hi! being the tem!erament.alities he a!!ears as the en4oyer of rita, as the en4oyer of rita $ofhis good "or*s%.+

THR< PRAPATHAKA.

1. The 7ala*hilyas said to Praga!ati Krat' & Saint, if tho ths sho"est the greatness of that Self, then "ho is thatother different one, also called Self, "ho really o)ercome by bright and dar* frits of action, enters on a good or badbirth# alities, dar*ened in hisimaginations, nstable, fic*le, cri!!led, fll of desires, )acillating, he enters into belief, belie)ing ? am he,? ?this ismine? he binds his Self by his Self, as a bird "ith a net, and o)ercome after"ards by the frits of "hat he has done,he enters on a good and bad birth do"n"ard or !"ard is his corse, and o)ercome by the !airs he roams abot.+

They as*ed' +/hich is it#+ And he ans"ered them'

0. +This also has else"here been said' He "ho acts, is the elemental Self he "ho cases to act by means of the organs,is the inner man $antah!rsha%. 8o" as e)en a ball of iron, !er)aded $o)ercome% by fire, and hammered by smiths,

becomes manifold $assmes different forms, sch as croo*ed, rond, large, small%, ths the elemental Self, !er)aded$o)ercome% by the inner man, and hammered by the >alities, becomes manifold. And the for tribes $mammals,birds, :c.%, the forteen "orlds $Bhr, :c.%, "ith all the nmber of beings, mlti!lied eighty-for times, all this

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a!!ears as manifoldness. And those mlti!lied things are im!elled by man $!rsha% as the "heel by the !otter. Andas "hen the ball of iron is hammered, the fire is not o)ercome, so the $inner% man is not o)ercome, bt the elementalSelf is o)ercome, becase it has nited itself $"ith the elements%.

5. And it has been said else"here' This body !rodced from marriage, and endo"ed "ith gro"th in dar*ness, cameforth by the rinary !assage, "as bilt ! "ith bones, bedabed "ith flesh, thatched "ith s*in, filled "ith ordre,rine, bile, slime, marro", fat, oil, and many im!rities besides, li*e a treasry fll of treasres.

@. And it has been said else"here' Be"ilderment, fear, grief, slee!, sloth, carelessness, decay, sorro", hnger, thirst,niggardliness, "rath, infidelity, ignorance, en)y, crelty, folly, shamelessness, meanness, !ride, changeability, theseare the reslts of the >ality of dar*ness $tamah%. n"ard thirst fondness, !assion, co)etosness, n*indness, lo)e,hatred, deceit, 4ealosy, )ain restlessness, fic*leness, nstableness, emlation, greed, !atronising of friends, family!ride, a)ersion to disagreeable ob4ects, de)otion to agreeable ob4ects, "his!ering, !rodigality, these are the reslts ofthe >ality of !assion $ragas%. By these he is filled, by these he is o)ercome, and therefore this elemental Self assmesmanifold forms, yes, manifold forms.+

F&9RTH PRAPATHAKA.

1. The 7ala*hilyas, "hose !assions "ere sbded, a!!roached him fll of amaement and said' 3& Saint, "e bo"before thee teach tho, for tho art the "ay, and there is no other for s. /hat !rocess is there for the elemental

Self, by "hich, after lea)ing this $identity "ith the elemental body%, he obtains nion "ith the $tre% Self#+ PrRga!atiKrat said to them'

(. +t has been said else"here' Di*e the "a)es in large ri)ers, that "hich has been done before, cannot be trned bac*,and, li*e the tide of the sea, the a!!roach of death is hard to stem. Bond by the fetters of the frits of good and e)il,li*e a cri!!le "ithot freedom, li*e a man in !rison beset by many fears, li*e one standing before 6ama $the 4dgeof the dead% intoEicated by the "ine of illsion, li*e one intoEicated by "ine rshing abot, li*e one !ossessed by ane)il s!irit bitten by the "orld, li*e one bitten by a great ser!ent dar*ened by !assion, li*e the night illsory, li*emagic false, li*e a dream !ithless, li*e the inside of the Kadali changing its dress in a moment, li*e an actor fair ina!!earance, li*e a !ainted "all, ths they call him and therefore it is said' Sond, toch, and other things are li*enothings if the elemental Self is attached to them, it "ill not remember the Highest Place.

0. This is indeed the remedy for the elemental Self' Ac>irement of the *no"ledge of the 7eda, !erformance of one+so"n dty, therefore conformity on the !art of each man to the order to "hich he ha!!ens to belong. This is indeed

the rle for one+s o"n dty, other !erformances are li*e the mere branches of a stem . Throgh it one obtains theHighest abo)e, other"ise one falls do"n"ard. Ths is one+s o"n dty declared, "hich is to be fond in the 7edas.8o one belongs trly to an order $asrama% "ho transgresses his o"n la". And if !eo!le say, that a man does notbelong to any of the orders, and that he is an ascetic, this is "rong, thogh, on the other hand, no one "ho is not anascetic brings his sacrificial "or*s to !erfection or obtains *no"ledge of the Highest Self. For ths it is said' Byascetic !enance goodness is obtained, from goodness nderstandino, is reached, from nderstanding the Self isobtained, and he "ho has obtained that, does not retrn.

5. ?Brahman is,? ths said one "ho *ne" the science of Brahman and this !enance is the door to Brahman, ths saidone "ho by !enance had cast off all sin. The syllable &m is the rnanifest greatness of Brahman, ths said one "ho"ell gronded $in Brahman% al"ays meditates on it. Therefore by *no"ledge, by !enance, and by meditation isBrahman gained. Ths one goes beyond Brahman $Hiranyagarbha%, and to a di)inity higher than the gods nay, he"ho *no"s this, and "orshi!s Brahman by these three $by *no"ledge, !enance, and meditation%, obtains blissim!erishable, infinite, and nchangeable. Then freed from those things $the senses of the body, :c.% by "hich he "asfilled and o)ercome, a mere charioteer, he obtains nion "ith the Self.+

@. The 7ala*hilyas said' 3& Saint, tho art the teacher, tho art the teacher. /hat tho hast said, has been !ro!erlylaid ! in or mind. 8o" ans"er s a frther >estion' Agni, 7ay, Aditya, Time $*ala% "hich is Breath $!rana%,Food $anna%, Brahma, Rdra, 7ishn, ths do some meditate on one, some on another. Say "hich of these is the bestfor s.+ He said to them'

. +These are bt the chief manifestations of the highest, the immortal, the incor!oreal Brahman. He "ho is de)otedto one, re4oices here in his "orld $!resence%, ths he said. Brahman indeed is all this, and a man may meditate on,"orshi!, or discard also those "hich are its chief manifestations. /ith these $deities% he !roceeds to higher and higher"orlds, and "hen all things !erish, he becomes one "ith the Prsha, yes, "ith the Prsha.+

FFTH PRAPATHAKA.

1. 8eEt follo"s Ktsayana+s hymn of !raise' +Tho art Brahma, and tho art 7ishn, tho art Rdra, tho Praga!ati,

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tho art Agni, 7arna, 7ay, tho art ndra, tho the ;oon. Tho art Anna $the food or the eater%, tho art 6ama,tho art the =arth, th-o art All, tho art the m!erishable. n thee all things eEist in many forms, "hether for theirnatral or for their o"n $higher% ends. Dord of the 9ni)erse, glory to thee Tho art the Self of All, tho art thema*er of All, the en4oyer of All tho art all life, and the lord of all !leasre and 4oy. 2lory to thee, the tran>il, thedee!ly hidden, the incom!rehensible, the immeasrable, "ithot beginning and "ithot end.+

(. +n the beginning dar*ness $tamas% alone "as this. t "as in the Highest, and, mo)ed by the Highest, it becomesne)en. Ths it becomes obscrity $ragas%. Then this obscrity, being mo)ed, becomes ne)en. Ths it becomesgoodness $satt)a%. Then this goodness, being mo)ed, the essence flo"ed forth. This is that !art $or state of Self% "hichis entirely intelligent, reflected in man $as the sn is in different )essels of "ater% *no"ing the body $*shetragna%,attested by his concei)ing, "illing, and belie)ing, it is Praga!ati, called 7is)a. His manifestations ha)e been declaredbefore. 8o" that !art of him "hich belongs to dar*ness, that, & stdents, is he "ho is called Rdra. That !art ofhim "hich belongs to obscrity, that, & stdents, is he "ho is called Brahma. That !art of him "hich belongs togoodness, that, & stdents, is he "ho is called 7ishn. He being one, becomes three, becomes eight, becomes ele)en,becomes t"el)e, becomes infinite. Becase he ths came to be, be is the Being $net.%, he mo)es abot, ha)ingentered all beings, he has become the Dord of all beings. He is the Self "ithin and "ithot, yes, "ithin and "ithot.+

SGTH PRAPATRAKA

1. He $the Self% bears the Self in t"o "ays, as he "ho is Prana $breath%, and as he "ho is Aditya $the sn%. Therefore

there are t"o !aths for him, "ithin and "ithot, and they both trn bac* in a day and night. The Sn is the oterSelf, the inner Self is Breath. Hence the motion of the inner Self is inferred from the motion of the oter Self . Forths it is said' +He "ho *no"s, and has thro"n off all e)il, the o)erseer of the senses, the !re-minded, firmlygronded $in the Self% and loo*ing a"ay $from all earthly ob4ects%, he is the same.+ Di*e"ise the motion of the oterSelf is inferred from the motion of the inner Self. For ths it is said' +He "ho "ithin the sn is the golden !erson,"ho loo*s !on this earth from his golden !lace, he is the same "ho, after entering the inner lots of the heart,de)ors food $!ercei)es sensos ob4ects, :c.%+

(. And he "ho ha)ing entered the inner lots of the heart, de)ors food, the same, ha)ing gone to the s*y as the fireof the sn, called Time, and being in)isible, de)ors all beings as his food.

/hat is that lots and of "hat is it made# $the 7ala*hilyas as*.%

That lots is the same as the ether the for >arters, and the for intermediate !oints are its lea)es. These t"o,

Breath and the Sn, mo)e on near to each other $in the heart and in the ether%. Det him "orshi! these t"o, "ith thesyllable &m, "ith the 7yahriti "ords $Bhh, bh)ah, s)ar%, and "ith the Sa)itri hymn.

0. There are t"o forms of Brahman, the material $effect% and the immaterial $case%. The material is false, theimmaterial is tre. That "hich is tre is Brahman, that "hich is Brahman is light, and that "hich is light is the Sn.And this Sn became the Self of that &m. He di)ided himself threefold, for &m consists of three letters, am.Throgh them all this is contained in him as "ar! and "oof. For ths it is said' +;editate on that Sn as &m, 4oinyor Self $the breath% "ith the $Self of the% Sn.+

5. And ths it has been said else"here' The 9dgitha $of the Sama-)eda% is the Prana)a $of the Rig-)eda%, and thePrana)a is the 9dgitha, and ths the Sn is 9dgitha, and he is Prana)a or &m. For ths it is said' +The 9dgitha,called Prana)a, the leader $in the !erformance of sacrifices%, the bright, the slee!less, free from old age and death,three-footed, consisting of three letters $am%, and li*e"ise to be *no"n as fi)efold $fi)e Pranas% !laced in the

ca)e.+ And it is also said' +The three-footed Brahman has its root !"ard, the branches are ether, "ind, fire, "ater,earth, :c. This one As)attha by name, the "orld, is Brahman, and of it that is the light "hich is called the Sn, andit is also the light of that syllable &m. Therefore let him for e)er "orshi! that $breath and sn, as manifestations ofBrahman% "ith the syllable &m.+ He alone enlightens s. For ths it is said' +This alone is the Pre syllable, this aloneis the highest syllable he "ho *no"s that syllable only, "hate)er he desires, is his.+

@. And ths it has been said else"here' This &m is the sond-endo"ed body of him $Pranadityatman%. This is hisgender-endo"ed body, )i. feminine, mascline, neter. This is his light-endo"ed body, )i. Agni, 7ay, Aditya.This is his lord-endo"ed body, )i. Brahma, Rdra, 7ishn. This is his moth-endo"ed body, )i. 2arha!atya,

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. This $"orld% "as nttered. Then forsooth Praga!ati, ha)ing brooded, ttered it in the "ords Bhh, Bh)ah, S)ar.This is the grossest body of that Praga!ati, consisting of the three "orlds. &f that body S)ar is the head, Bh)ah thena)el, Bhh the feet, the sn the eye. For in the eye is fiEed man+s great measre, becase "ith the eye he ma*es allmeasrements. The eye is trth $satyam%, for the !erson $!rsha% d"elling in the eye !roceeds to all things $*no"sall ob4ects "ith certainty%. Therefore let a man "orshi! "ith the 7yahritis, Bhh, Bh)ah, S)ar, for ths Praga!ati,the Self of All, is "orshi!!ed as the $sn, the% =ye of All. For ths it is said' +This $the sn% is Praga!ati+s all-s!!orting body, for in it this all is hid $by the light of the sn% and in this all it $the light% is hid. Therefore this is

"orshi!!ed.+I. $The Sa)itri begins'% Tat Sa)itr )arenyam, i.e. +this of Sa)itri, to be chosen.+ Here the Aditya $sn% is Sa)itri, andthe same is to be chosen by the lo)e$r% of Self, ths say the Brahma-teachers. $Then follo"s the neEt foot in theSa)itri%' Bhargo de)asya dhimahi, i.e. +the s!lendor of the god "e meditate on.+ Here the god is Sa)itri, andtherefore he "ho is called his s!lendor, him meditate on, ths say the Brahma-teachers. $Then follo"s the lastfoot%'

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indeed the food, called !leasre, !ain, and error $the reslt of the three >alities% there is no laying hold of the tasteof the seed $case%, so long as there is no de)elo!ment $in the sha!e of effect%.+ And in its three stages also it has thecharacter of food, as childhood, yoth, and old age for, becase these are de)elo!ed, therefore there is in them thecharacter of food. And in the follo"ing manner does the !erce!tion of Pradhana $natre% ta*e !lace, after it hasbecome manifest'-ntellect and the rest, sch as determination, conce!tion, consciosness, are for the tasting $of theeffects of Pradhana%. Then there are the fi)e $!erce!ti)e organs% intended for the $fi)e% ob4ects of senses, for to tastethem. And ths are all acts of the fi)e acti)e organs, and the acts of the fi)e Pranas or )ital airs $for the tasting of their

corres!onding ob4ects%. Ths "hat is manifest $of natre% is food, and "hat is not manifest is food. The en4oyer of itis "ithot >alities, bt becase he has the >ality of being an en4oyer, it follo"s that he !ossesses intelligence.

As Agni $fire% is the food-eater among the gods, and Soma the food, so he "ho *no"s this eats food by Agni $is notdefiled by food, as little as Agni, the sacrificial fire%. This elemental Self, called Soma $food%, is also called Agni, asha)ing nde)elo!ed natre for its moth $as en4oying throgh natre, and being inde!endent of it%, becase it is said,+The Prsha $!erson% en4oys natre "ith its three >alities, by the moth of nde)elo!ed natre.+ He "ho *no"sthis, is an ascetic, a yogin, he is a !erformer of the Self-sacrifice $see before%. And he "ho does not toch the ob4ectsof the senses "hen they intrde on him, as no one "old toch "omen intrding into an em!ty hose, he is anascetic, a yogin, a !erformer of the Self-sacrifice.

11. This is the highest form of Self, )i. food, for this Prana $this body% sbsists on food. f it eats not, it cannot!ercei)e, hear, toch, see, smell, taste, and it loses the )ital airs. For ths it is said' +f it eats, then in fll !ossession ofthe )ital airs, it can !ercei)e, hear, toch, s!ea*, taste, smell, see.+ And ths it is said' +From food are born allcreatres that li)e on earth after"ards they li)e on food, and in the end $"hen they die% they retrn to it.+

1(. And ths it is said else"here' Srely all these creatres rn abot day and night, "ishing to catch food. The snta*es food "ith his rays, and by it he shines. These )ital airs digest, "hen s!rin*led "ith food. Fire flares ! by food,and by Brahma $Praga!ati%, desiros of food, has all this been made. Therefore let a man "orshi! food as his Self. Forths it is said' +From food creatres are born, by food they gro" "hen born becase it is eaten and becase it eatscreatres, therefore it is called food $annam%.+

10. And ths it is said else"here' This food is the body of the blessed 7ishn, called 7is)abhrit $all-sstaining%. Breathis the essence of food, mind of breath, *no"ledge of mind, 4oy of *no"ledge. He "ho *no"s this is !ossessed offood, breath, mind, *no"ledge, and 4oy. /hate)er creatres here on earth eat food, abiding in them he, "ho *no"sthis, eats food. Food has been called ndecaying, food has been called "orshi!fl food is the breath of animals, foodis the oldest, food has been called the !hysician.

15. And ths it has been said else"here' Food is the case of all this, time of food, and the sn is the case of time.The $)isible% form of time is the year, consisting of t"el)e months, made ! of 8imeshas $t"in*lings% and othermeasres. &f the year one half $"hen the sn mo)es north"ard% belongs to Agni, the other to 7arna $"hen the snmo)es soth"ard%. That "hich belongs to Agni begins "ith the asterism of ;agha and ends "ith half of the asterismof Sra)ishtha, the sn ste!!ing do"n north"ard. That "hich belongs to Soma $instead of 7arna% begins "ith theasterism $of Aslesha%, sacred to the Ser!ents, and ends "ith half of the asterism of Sra)ishtha, the sn ste!!ing !soth"ard. And then there $are the months% one by one, belonging to the year, each consisting of nine-forths ofasterisms $t"o asterisms and a >arter being the t"elfth !art of the !assage of the sn throgh the t"enty-se)en8a*shatras%, each deter mined by the sn mo)ing together "ith the asterisms. Becase time is im!erce!tible by sense,therefore this $the !rogress of the stin, :c.% is its e)idence, and by it alone is time !ro)ed to eEist. /ithot !roofthere is no a!!rehension of "hat is to be !ro)ed bt e)en "hat is to be !ro)ed can become !roof, for the sa*e ofma*ing itself *no"n, if the !arts $the t"in*lings, :c.% can be distingished from the "hole $time%. For ths it is said'

+As many !ortions of time as there are, throgh them the sn !roceeds' he "ho "orshi!s time as Brahman, from himtime mo)es a"ay )ery far.+ And ths it is said' +From time all beings flo", from time they gro" in time they obtainrest time is )isible $sn% and in)isible $moments%.+

1@ . There are t"o forms of Brahman, time and non-time. That "hich "as before the $eEistence of the% sn is non-time and has no !arts. That "hich had its beginning from the sn is time and has !arts. &f that "hich has !arts, theyear is the form, and from the year are born all creatres "hen !rodced by the year they gro", and go again to restin the year. Therefore the year is Praga!ati, is time, is food, is the nest of Brahman, is Self. Ths it is said' +Timeri!ens and dissol)es all beings in the great Self, bt he "ho *no"s into "hat time itself is dissol)ed, he is the *no"erof the 7eda.+

1. This manifest time is the great ocean of creatres. He "ho is called Sa)itri $the sn, as begetter% d"ells in it, from"hence the moon, stars, !lanets, the year, and the rest are begotten. From them again comes all this, and ths,

"hate)er of good or e)il is seen in this "orld, comes from them. Therefore Brahman is the Self of the sn, and a manshold "orshi! the sn nder the name of time. Some say the sn is Brahman, and ths it is said' +The sacrificer, thedeity that en4oys the sacrifice, the oblation, the hymn, the sacrifice, 7ishn, Praga!ati, all this is the Dord, the

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"itness, that shines in yonder orb.+

1I. n the beginning Brahman "as all this. He "as one, and infinite infinite in the =ast, infinite in the Soth, infinitein the /est, infinite in the 8orth, abo)e and belo" and e)ery"here infinite. =ast and the other regions do not eEistfor him, nor across, nor belo", nor abo)e. The Highest Self is not to be fiEed, he is nlimited, nborn, not to bereasoned abot, not to be concei)ed. He is li*e the ether $e)ery"here%, and at the destrction of the ni)erse, healone is a"a*e. Ths from that ether he "a*es all this "orld, "hich consists of thoght only, and by him alone is allthis meditated on, and in him it is dissol)ed. His is that lminos form "hich shines in the sn, and the manifoldlight in the smo*eless fire, and the heat "hich in the stomach digests the food. Ths it is said' +He "ho is in the fire,and he "ho is in the heart, and he "ho is in the sn, they are one and the same.+ He "ho *no"s this becomes one"ith the one.

1J. This is the rle for achie)ing it $)i. concentration of the mind on the ob4ect of meditation%' restraint of thebreath, restraint of the senses, meditation, fiEed attention, in)estigation, absor!tion, these are called the siEfold 6oga./hen beholding by this 6oga, he beholds the gold-colored ma*er, the lord, the !erson, Brahrnan, the case, thenthe sage, lea)ing behind good and e)il, ma*es e)erything $breath, organs of sense, body, :c.% to be one in the Highestndestrctible $in the !ratyagatman or Brahman%. And ths it is said' +As birds and deer do not a!!roach a brningmontain, so sins ne)er a!!roach those "ho *no" Brahman.+

1. And ths it is said else"here' /hen he "ho *no"s has, "hile he is still Prana $breath%, restrained his mind, and!laced all ob4ects of the senses far a"ay from himself, then let him remain "ithot any conce!tions. And becase the

li)ing !erson, called Prana $breath%, has been !rodced here on earth from that "hich is not Prana $the thin*ing Self%,therefore let this Prana merge the Pratia $himself% in "hat is called the forth+. And ths it is said' +/hat is "ithotthoght, thogh !laced in the centre of thoght, "hat cannot be thoght, the hidden, the highest-let a man merge histhoght there' then "ill this li)ing being $lifiga% be "ithot attachment.+

(L. And ths it has been said else"here' There is the s!erior fiEed attention $dharana% for him, )i. if he !resses theti! of the tonge do"n the !alate and restrains )oice, mind, and breath, he sees Brahman by discrimination $tar*a%.And "hen, after the cessation of mind, he sees his o"n Self, smaller than small, and shining, as the Highest Self, thenha)ing seen his Self as the Self, he becomes Self-less, and becase he is Self-less, he is "ithot limit, "ithot case,absorbed in thoght. This is the highest mystery, )i. final liberation. And ths it is said' +Throgh the serenity ofthe thoght he *ills all actions, good or bad his Self serene, abiding in the Self, obtains im!erishable bliss.+

(1. And ths it has been said else"here' The artery, called Sshmna, going !"ards $from the heart to theBrahmarandhra%, ser)ing as the !assage of the Prana, is di)ided "ithin the !alate. Throgh that artery, "hen it hasbeen 4oined by the breath $held in sb4ection%, by the sacred syllable &m, and by the mind $absorbed in thecontem!lation of Brahman%, let him !roceed !"ards, and after trning the ti! of the tonge to the !alate, "ithotsing any of the organs of sense, let greatness !ercei)e greatness. From thence he goes to selflessness, and throghselflessness he ceases to be an en4oyer of !leasre and !ain, he obtains aloneness $*e)alat)a, final deli)erance%. Andths it is said' +Ha)ing sccessi)ely fiEed the breath, after it had been restrained, in the !alate, thence ha)ing crossedthe limit $the life%, let him 4oin himself after"ards to the limitless $Brahman% in the cro"n of the head.+

((. And ths it has been said else"here' T"o Brahmans ha)e to be meditated on, the "ord and the non-"ord. By the"ord alone is the non-"ord re)ealed. 8o" there is the "ord &m. ;o)ing !"ard by it $"here all "ords and all"hat is meant by them ceases%, he arri)es at absor!tion in the non-"ord $Brahman%. This is the "ay, this is theimmortal, this is nion, and this is bliss. And as the s!ider, mo)ing !"ard by the thread, gains free s!ace, ths alsohe "ho meditates, mo)ing !"ard by the syllable &rn, gains inde!endence. &ther teachers of the "ord $as Brahman%

thin* other"ise. They listen to the sond of the ether "ithin the heart "hile they sto! the ears "ith the thmbs.They com!are it to se)en noises, li*e ri)ers, li*e a bell, li*e a braen )essel, li*e the "heels of a carriage, li*e thecroa*ing of frogs, li*e rain, and as if a man s!ea*s in a ca)ern. Ha)ing !assed beyond this )ariosly a!!rehendedsond, and ha)ing settled in the s!reme, sondless $non-"ord%, nmanifested Brahman, they becomendistingished and ndistingishable, as )arios fla)ors of the flo"ers are lost in the taste of honey. And ths it issaid' +T"o Brahmans are to be *no"n, the "ord-Brahman and the highest Brahman he "ho is !erfect in the "ord-Brahman attains the highest Brahman.+

(0. And ths it has been said else"here' The syllable &m is "hat is called the "ord. And its end is the silent, thesondless, fearless, sorro"less, 4oyfl, satisfied, firm, n"a)ering, immortal, immo)able, certain $Brahman%, called7ishn. Det him "orshi! these t"o, that he may obtain "hat is higher than e)erything $final deli)erance%. For ths itis said' +He "ho is the high and the highest god, by name &m-*ara, he is sondless and free from all distinctions'therefore let a man d"ell on him in the cro"n of his head.+

(5. And ths it has been said else"here' The body is the bo", the syllable &m is the arro", its !oint is the mind.Ha)ing ct throgh the dar*ness, "hich consists of ignorance, it a!!roaches that "hich is not co)ered by dar*ness.Then ha)ing ct throgh that "hich "as co)ered $the !ersonal sol%, he sa" Brahman, flashing li*e a "heel on fire,

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bright li*e the sn, )igoros, beyond all dar*ness, that "hich shines forth in yonder sn, in the moon, in the fire, inthe lightning. And ha)ing seen him, he obtains immortality. And ths it has been said' +;editation is directed to thehighest Being $Brahman% "ithin, and $before% to the ob4ects $body, &m, mind% thence the indistinct nderstandingbecomes distinct. And "hen the "or*s of the mind are dissol)ed, then that bliss "hich re>ires no other "itness,that is Brahman $Atman%, the immortal, the brilliant, that is the "ay, that is the $tre% "orld.+

(@. And ths it has been said else"here' He "ho has his senses hidden as in slee!, and "ho, "hile in the ca)ern of hissenses $his body%, bt no longer rled by them, sees, as in a dream, "ith the !rest intellect, Him "ho is calledPrana)a $&m%, the leader, the bright, the slee!less, free from old age, from death, and sorro", he is himself also calledPrana)a, and becomes a leader, bright, slee!less, free from old age, from death, and sorro". And ths it is said'+Becase in this manner he 4oins the Prana $breath%, the &m, and this 9ni)erse in its-manifold forms, or becase they

4oin themsel)es $to him%, therefore this $!rocess of meditation% is called 6oga $4oining%. The oneness of breath, mind,and senses, and then the srrendering of all conce!tions, that is called 6oga.+

(. And ths it has also been said else"here' As a s!ortsman, after dra"ing ot the deniens of the "aters "ith a net,offers them $as a sacrifice% in the fire of his stomach, ths are these Pranas $)ital airs%, after they ha)e been dra"n ot"ith the syllable &m, offered in the faltless fire $Brahman%. Hence he is li*e a heated )essel $fll of clarified btter%for as the clarified btter in the heated )essel lights !, "hen toched "ith grass and stic*s, ths does this being"hich is called 8ot-breath $Atman% light !, "hen toched by the Pranas $the )ital airs%. And that "hich flares !,that is the manifest form of Brahman, that is the highest !lace of 7ishn, that is the essence of Rdra. And this,di)iding his Self in endless "ays, fills all these "orlds. And ths it is said' +As the s!ar*s from the fire, and as the raysfrom the sn, ths do his Pranas and the rest in !ro!er order again and again !roceed from him here on earth.M

(I. And ths it has also been said else"here' This is the heat of the highest, the immortal, the incor!oreal Brahman,)i. the "armth of the body. And this body is the clarified btter $!ored on it, by "hich the heat of Brahman,other"ise in)isible, is lighted !%. Then, being manifest, it is !laced in the ether $of the heart%. Then by concentrationthey ths remo)e that ether "hich is "ithin the heart, so that its light a!!ears, as it "ere. Therefore the "orshi!!erbecomes identified "ith that light "ithot mch delay. As a ball of iron, if !laced in the earth, becomes earth"ithot mch delay, and as, "hen it has once become a clod of earth, fire and smiths ha)e nothing more to do "iththat ball of iron, ths does thoght $"ithot delay% disa!!ear, together "ith its s!!ort. And ths it is said' +Theshrine "hich consists of the ether in the heart, the blissfl, the highest retreat, that is or o"n, that is or goal, andthat is the heat and brightness of the fire and the sn.+

(J. And ths it has been said else"here' After ha)ing left behind the body, the organs of sense, and the ob4ects of

sense $as no longer belonging to s%, and ha)ing seied the bo" "hose stic* is fortitde and "hose string isasceticism, ha)ing strc* do"n also "ith the arro", "hich consists in freedom from egotism, the first gardian of thedoor of Brahman$for if man loo*s at the "orld egotistically, then, ta*ing the diadem of !assion, the earrings of greedand en)y, and the staff of,sloth, slee!, and sin, and ha)ing seied the bo" "hose string is anger, and "hose stic* islst+ he destroys "ith the arro" "hich consists of "ishes, all beings% - ha)ing therefore *illed that gardian, hecrosses by means of the boat &m to the other side of the ether "ithin the heart, and "hen the ether becomesre)ealed $as Brahman%, he enters slo"ly, as a miner see*ing minerals in a mine, into the Hall of Brahman. After thatlet him, by means of the doctrine of his teacher, brea* throgh the shrine of Brahman+"hich consists of the for nets$of food, breath, mind, *no"ledge, till he reaches the last shrine, that of blessedness and identity "ith Brahman%.Thenceforth !re, clean, nde)elo!ed, tran>il, breathless, bodiless, endless, im!erishable, firm, e)erlasting, nbornand inde!endent, he stands on his o"n greatness, and ha)ing seen $the Self%, standing in his o"n greatness, he loo*son the "heel of the "orld as one $"ho has alighted from a chariot% loo*s on its re)ol)ing "heel. And ths it is said'

+f a man !ractises 6oga for siE months and is thoroghly free $from the oter "orld%, then the !erfect 6oga $nion%,"hich is endless, high, and hidden, is accom!lished. Bt if a man, thogh "ell enlightened $by instrction%, is still!ierced by $the gnas of% !assion and dar*ness, and attached to his children, "ife, and hose, then !erfect 6oga isne)er accom!lished.+

(. After he had ths s!o*en $to Brihadratha%, Sa*ayanya, absorbed in thoght, bo"ed before him, and said' 3&King, by means of this Brahma-*no"ledge ha)e the sons of Praga!ati $the 7ala*hilyas% gone to the road of Brahman.Throgh the !ractice of 6oga a man obtains contentment, !o"er to endre good and e)il, and tran>illity. Det noman !reach this most secret doctrine to any one "ho is not his son or his !!il, and "ho is not of a serene mind. Tohim alone "ho is de)oted to his teacher only, and endo"ed "ith all necessary >alities, may he commnicate it.

0L. &m Ha)ing settled do"n in a !re !lace let him, being !re himself, and firm in goodness, stdy the trth,s!ea* the trth, thin* the trth, and offer sacrifice to the trth. Henceforth he has become another by obtaining the

re"ard of Brahman his fetters are ct asnder, he *no"s no ho!e, no fear from others as little as from himself, he*no"s no desires and ha)ing attained im!erishable, infinite ha!!iness, he stands blessed in the tre Brahman, "holongs for a tre man. Freedom from desires is, as it "ere, the highest !rie to be ta*en from the best treasre$Brahman%. For a man fll of all desires, being !ossessed of "ill, imagination, and belief, is a sla)e bt he "ho is the

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o!!osite, is free. Here some say, it is the 2na $i. e. the so-called ;ahat, the !rinci!le of intellect "hich, according tothe San*hyas, is the reslt of the 2nas or >alities%, "hich, throgh the differences of natre $ac>ired in the formerstates of eEistence%, goes into bondage to the "ill, and that deli)erance ta*es !lace $for the 2na% "hen the falt ofthe "ill has been remo)ed. $Bt this is not or )ie"%, becase $call it gna, intellect, bddhi, manas, mind, ahan*ara,egotism, it is not the mind that acts, bt% he sees by the mind $as his instrment%, he hears by the mind and all that"e call desire, imagination, dobt, belief, nbelief, certainty, ncertainty, shame, thoght, fear, all that is bt mind$manas%. arried along by the "a)es of the >alities, dar*ened in his imaginations, nstable, fic*le, cri!!led, fll of

desires, )acillating, he enters into belief, belie)ing am he, this is mine, and he binds his Self by his Self, as a bird "itha net. Therefore a man, being !ossessed of "ill, imagination, and belief, is a sla)e, bt he "ho is the o!!osite is free.For this reason let a man stand free from "ill, imagination, and belief-this is the sign of liberty, this is the !ath thatleads to Brahman, this is the o!ening of the door, and throgh it he "ill go to the other shore of dar*ness. All desiresare there flfilled. And for this they >ote a )erse' ?/hen the fi)e instrments of *no"ledge stand still together "iththe mind, and "hen the intellect does not mo)e, that is called the highest state.?+ Ha)ing ths said, sa*ayanya becameabsorbed in thoght. Then ;art $i. e. the King Brihadratha%, ha)ing bo"ed before him and dly "orshi!!ed him,"ent fll of contentment to the 8orthern Path, for there is no "ay thither by any side-road. This is the !ath toBrahman. Ha)ing brst o!en the solar door, he rose on high and "ent a"ay. And here they >ote' +There are endlessrays $arteries% for the Self "ho, li*e a lam!, d"ells in the heart' "hite and blac*, bro"n and ble, ta"ny and reddish.

&ne of them $the Sshmna% leads !"ards, !iercing the solar orb' by it, ha)ing ste!!ed beyond the "orld ofBrahman, they go to the highest !ath. The other hndred rays rise !"ards also, and on them the "orshi!!er

reaches the mansions belonging to the different bodies of gods. Bt the manifest rays of dim color "hich leaddo"n"ards, by them a man tra)els on and on hel!lessly, to en4oy the frits of his actions here.+ Therefore it is saidthat the holy Aditya $sn% is the case of ne" births $to those "ho do not "orshi! him%, of hea)en $to those "ho"orshi! him as a god%, of liberty $to those "ho "orshi! him as Brahman%.

01. Some one as*s' +&f "hat natre are those organs of sense that go forth $to"ards their ob4ects%# /ho sends themot here, or "ho holds them bac*#+

Another ans"ers' +Their natre is the Self the Self sends them ot, or holds them bac* also the A!saras $enticingob4ects of sense%, and the solar rays $and other deities !residing o)er the senses%.+

8o" the Self de)ors the ob4ects by the fi)e rays $the organs of sense% then "ho is the Self#

He "ho has been defined by the terms !re, clean, nde)elo!ed, tran>il, :c., "ho is to be a!!rehendedinde!endently by his o"n !ecliar signs. That sign of him "ho has no signs, is li*e "hat the !er)ading heat is of fire,the !rest taste of "ater ths say some. t is s!eech, hearing, sight, mind, breath ths say others. t is intellect,retention, remembering, *no"ledge ths say others. 8o" all these are signs of the Self in the same sense in "hichhere on earth shoots are the signs of seed, or smo*e, light, and s!ar*s of fire. And for this they >ote' +As the s!ar*sfrom the fire, and as the rays from the sn, ths do his Pranas and the rest in !ro!er order again and again !roceedfrom him here on earth.+

0(. From this )ery Self, abiding "ithin his Self, come forth all Pranas $s!eech, :c.%, all "orlds, all 7edas, all gods andall beings its 9!anishad $re)elation% is that it is +the tre of the tre.+ 8o" as from a fire of green"ood,"hen*indled, clods of smo*e come forth by themsel)es $thogh belonging to the fire%, ths from that great Being hasbeen breathed forth all this "hich is the Rig-)eda, the 6agr-)eda, the Sama-)eda, the Athar)angirasas $Athar)a-)eda%, the tihasa $legendary stories%, the Prana $acconts of the creation, :c.%, 7idya $ceremonial doctrines%, the9!anishads, the Slo*as $)erses inters!ersed in the 9!anishads, :c.%, the Stras $com!endios statements%, the

An)ya*hyanas $eE!lanatory notes%, the 7ya*hyanas $elcidations% - all these things are his.00. This fire $the 2arha!atya-fire% "ith fi)e bric*s is the year. And its fi)e bric*s are s!ring, smmer, rainy season,atmn, "inter and by them the fire has a head, t"o sides, a centre, and a tail. This earth $the 2arha!atya-fire% hereis the first sacrificial !ile for Praga!ati, "ho *no"s the Prsha $the 7irag%. t !resented the sacrificer to 7ay $the"ind% by lifting him "ith the hands to the s*y. That 7ay is Prana $Hiranyagarbha%. Prana is Agni $the

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Pa)a*a, and S*i% the sacrifice $of the three fires, the 2arha!atya, iet in its !lace, ths do the thoghts, "hen all acti)ity ceases, become>iet in their !lace.

$b% =)en in a mind "hich lo)es the trth and has gone to rest in itself there arise, "hen it is delded by theob4ects of sense, "rongs reslting from former acts.

$c% For thoghts alone case the rond of births let a man stri)e to !rify his thoghts. /hat a man thin*s,that he is' this is the old secret.

$d% By the serenity of his thoghts a man blots ot all actions, "hether good or bad.

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salt, and that is oneness "ith Brahman, for all desires are there flfilled. And here they >ote' +Di*e a lam!, mo)edby a gentle "ind, he "ho d"ells "ithin the gods shines forth. He "ho *no"s this, he is the *no"er, he *no"s thedifference $bet"een the high and the highest Brahman% ha)ing obtained nity, he becomes identified "ith it. They"ho rise ! in endless nmber, li*e s!ray dro!s $from the sea%, li*e lightnings from the light "ithin the clods in thehighest hea)en, they, "hen they ha)e entered into the light of glory $Brahman%, a!!ear li*e so many flame-crests inthe trac* of fire.+

0. There are t"o manifestations of the Brahma-light' one is tran>il, the other li)ely. &f that "hich is tran>il, theether is the s!!ort of that "hich is li)ely, food. Therefore $to the former% sacrifice mst be offered on the hose-altar "ith hymns, herbs, ghee, meat, ca*es, sthali!a*a, and other things to the latter, "ith meat and drin*s$belonging to the great sacrifices% thro"n into the moth, for the moth is the Aha)aniya-fire and this is done toincrease or bodily )igor, to gain the "orld of !rity, and for the sa*e of immortality. And here they >ote' +Dethim "ho longs for hea)en, offer an Agnihotra. By an Agnishtoma he "ins the *ingdom of 6ama by 9*tha, the*ingdom of Soma by a Shodasin-sacrifice, the *ingdom of Srya by an Atiratra-sacrifice, the *ingdom of ndra bythe sacrifices beginning "ith the t"el)e-night sacrifice and ending "ith the thosand years+ sacrifice, the "orld ofPraga!ati. As a lam! brns so long as the )essel that holds the "ic* is filled "ith oil, these t"o, the Self and thebright Sn, remain so long as the egg $of the "orld% and he "ho d"ells "ithin it hold together.+

0I. Therefore let a man !erform all these ceremonies "ith the syllable &m $at the beginning%. ts s!lendor is endless,and it is declared to be threefold, in the fire $of the altar%, in the sn $the deity%, in the breath $the sacrificer%. 8o"this is the channel to increase the food, "hich ma*es "hat is offered in the fire ascend to the sn. The sa! "hichflo"s from thence, rains do"n as "ith the sond of a hymn. By it there are )ital breaths, from them there isoffs!ring. And here they >ote' +The offering "hich is offered in the fire, goes to the sn the sn rains it do"n byhis rays ths food comes, and from food the birth of li)ing beings.+ And ths he said' +The oblation "hich is!ro!erly thro"n on the fire, goes to"ard the sn from the sn comes rain, from rain food, from food li)ing beings.+

0J. He "ho offers the Agnihotra brea*s throgh the net of desire. Then, ctting throgh be"ilderment, ne)era!!ro)ing of anger, meditating on one desire $that of liberty%, he brea*s throgh the shrine of Brahman "ith its fornets, and !roceeds thence to the ether. For ha)ing there bro*en throgh the $for% s!heres of the Sn, the ;oon, theFire, and 2oodness, he then, being !rified himself, beholds d"elling in goodness, immo)able, immortal,indestrctible, firm, bearing the name of 7ishn, the highest abode, endo"ed "ith lo)e of trth and omniscience, theself-de!endent ntelligence $Brahman%, standing in its o"n greatness. And here they >ote' +n the midst of the snstands the moon, in the midst of the moon the fire, in the midst of fire goodness, in the midst of goodness the

=ternal.+ Ha)ing meditated on him "ho has the breadth of a thmb "ithin the s!an $of the heart% in the body, "hois smaller than small, he obtains the natre of the Highest there all desires are flfilled. And on this they >ote'+Ha)ing the breadth of a thmb "ithin the s!an $of the heart% in the body, li*e the flame of a lam!, brning t"ofoldor threefold, that glorified Brahman, the great 2od, has entered into all the "orlds. &m Adoration to BrahmanAdoration+

S=7=8TH PRAPATHAKA.

1. Agni, the 2ayatra $metre%, the Tri)rit $hymn%, the Rathantara $song%, the s!ring, the !"ard breath $!rana%, the8a*shatras, the 7ass $deities%-these rise in the =ast they "arm, they rain, they !raise $the sn%, they enter again intohim $the sn%, they loo* ot from him $the sn%. He $the sn% is inconcei)able, "ithot form, dee!, co)ered,blameless, solid, nfathomable, "ithot >alities, !re, brilliant, en4oying the !lay of the three >alities, a"fl, not

cased, a master-magician, the omniscient, the mighty, immeasrable, "ithot beginning or end, blissfl, nborn,"ise, indescribable, the creator of all things, the self of all things, the en4oyer of all things, the rler of all things, thecentre of the centre of all things.

(. ndra, the Trishtbh $metre%, the Pan*adasa $hymn%, the Brihat $song%, the smmer, the throgh-going breath$7yana%, Soma, the Rdras - these rise in the Soth they "arm, they rain, they !raise, they enter again into him,they loo* ot from him. He $the sn% is "ithot end or beginning, nmeasred, nlimited, not to be mo)ed byanother, self-de!endent, "ithot sign, "ithot form, of endless !o"er, the creator, the ma*er of light.

0. The ;arts, the 2agati $metre%, the Sa!tadasa $hymn%, the 7air!a $song%, the rainy season, the do"n"ard breath$a!ana%, S*ra, the Adityas - these rise in the /est they "arm, they rain, they !raise, they enter again into him, theyloo* ot from him. That is the tran>il, the sondless, fearless, sorro"less, 4oyfl, satisfied, firm, immo)able,immortal, eternal, tre, the highest abode, bearing the name of 7ishn.

5. The 7is)e al breath$samana%, 7arna, the Sadhyas - these rise in the 8orth they "arm, they rain, they !raise, they enter again into him,they loo* ot from him. He is !re "ithin, !rifying, nde)elo!ed, tran>il, breathless, selfless, endless.

@. ;itra-7arna, the Pan*ti $metre%, the Trina)atrayastrimsa $hymns%, the Sa*)ara-rai)ata $songs%, the sno"y and

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de"y seasons, the ot-going breath $dana%, the Angiras, the ;oon - these rise abo)e they "arm, they rain, they!raise, they enter again into him, they loo* ot from him-"ho is called Prana)a $&m%, the leader, consisting of light,"ithot slee!, old age, death, and sorro".

. Sani $Satrn%, Rah and Ket $the ascending and descending nodes%, the ser!ents, Ra*shas, 6a*shas, men, birds,sarabhas, ele!hants, :c.-these rise belo" they "arm, they rain, they !raise, they enter again into him, they loo* otfrom him - he "ho is "ise, "ho *ee!s things in their right !lace, the centre of all, the im!erishable, the !re, the!rifier, the bright, the !atient, the tran>il.

I. And he is indeed the Self, smaller $than small% "ithin the heart, *indled li*e fire, endo"ed "ith all forms. &f himis all this food, "ithin him all creatres are "o)en. That Self is free from sin, free from old age, from death and grief,from hnger and thirst, imagining nothing bt "hat it oght to imagine, and desiring nothing bt "hat it oght todesire. He is the highest lord, he is the s!reme master of all beings, the gardian of all beings, a bondary *ee!ing allthings a!art in their right !laces. He the Self, the lord, is indeed Sambh, Bha)a, Rdra, Praga!ati, the creator of all,Hiranyagarbha, the tre, breath, the s"an, the rler, the eternal, 7ishn, 8arayana. And he "ho abides in the fire,and he "ho abides in the heart, and he "ho abides in the sn, they are one and the same. To thee "ho art this,endo"ed "ith all forms, settled in the tre ether, be adoration

J. 8o" follo" the im!ediments in the "ay of *no"ledge, & King This is indeed the origin of the net ofbe"ilderment, that one "ho is "orthy of hea)en li)es "ith those "ho are not "orthy of hea)en. That is it. Thoghthey ha)e been told that there is a gro)e before them, they cling to a small shrb. And others also "ho are al"ays

merry, al"ays abroad, al"ays begging, al"ays ma*ing a li)ing by handi"or* and others "ho are begging in to"ns,!erforming sacrifices for those "ho are not allo"ed to offer sacrifices, "ho ma*e themsel)es the !!ils of Sdras, andSdras "ho *no" the sacred boo*s and others "ho are malignant, "ho se bad langage, dancers, !rie-fighters,tra)elling mendicants, actors, those "ho ha)e been degraded in the *ing+s ser)ice and others "ho for money !retendthat they can lay $the e)il inflences% of 6a*shas, Ra*shasas, ghosts, goblins, de)ils, ser!ents, im!s, :c. and others"ho falsely "ear red dresses, earrings, and s*lls and others "ho "ish to entice by the 4gglery of false argments,mere com!arisons and !aralogisms, the belie)ers in the 7eda - "ith all these he shold not li)e together. They areclearly thie)es, and n"orthy of hea)en. And ths it is said' +The "orld nsettled by the !aralogisms of the denial ofSelf, by false com!arisons and argments, does not *no" "hat is the difference bet"een 7eda and !hiloso!hy.+

. Brihas!ati, ha)ing become S*ra, broght forth that false *no"ledge for the safety of ndra and for the destrctionof the Asras. By it they sho" that good is e)il, and that e)il is good. They say that "e oght to !onder on the $ne"%la", "hich !sets the 7eda and the other sacred boo*s. Therefore let no one !onder on that false *no"ledge' it is

"rong, it is, as it "ere, barren. ts re"ard lasts only as long as the !leasre lasts, as "ith one "ho has fallen from hiscaste.

Det that false science not be attem!ted, for ths it is said'

$a% /idely o!!osed and di)ergent are these t"o, the one *no"n as false *no"ledge, the other as *no"ledge. $6ama% belie)e 8a*i*etas to be !ossessed by a desire of *no"ledge e)en many !leasres do not mo)e thee.

$b% He "ho *no"s at the same time both the im!erfect $sacrifice, :c.% and the !erfect *no"ledge $of theSelf%, he crosses death by means of the im!erfect, and obtains immortality by means of the !erfect*no"ledge.

$c% Those "ho are "ra!!ed ! in the midst of im!erfect *no"ledge, fancying themsel)es alone "ise andlearned, they "ander abot flondering and decei)ed, li*e the blind led by the blind.

1L. The gods and the demons, "ishing to *no" the Self, "ent into the !resence of Brahman $their father, Praga!ati%.Ha)ing bo"ed before him, they said' 3& blessed one, "e "ish to *no" the Self, do tho tell s.+ Then, after ha)ing!ondered a long "hile, he thoght, these demons are not yet self-sbded therefore a )ery different Self "as told tothem $from "hat "as told to the gods%. &n that Self these delded demons ta*e their stand, clinging to it, destroyingthe tre means of sal)ation $the 7eda%, !reaching ntrth. /hat is ntre they see as tre, as in 4gglery. Therefore,"hat is taght in the 7edas, that is tre. /hat is said in the 7edas, on that the "ise *ee! their stand. Therefore let aBrahman not read "hat is not of the 7eda, or this "ill be the reslt.

11. This is indeed the natre of it $the 7eda%, the s!reme light of the ether "hich is "ithin the heart. This is taghtas threefold, in the fire, in the sn, in the breath. This is indeed the natre of it, the syllable &m, of the ether "hichis "ithin the heart. By it $by the &m% that $light% starts, rises, breathes forth, becomes for e)er the means of the"orshi! and *no"ledge of Brahman. That $light, in the sha!e of &m%, "hen there is breathing, ta*es the !lace of theinternal heat, free from all brightness. This is li*e the action of smo*e for "hen there is a breath of air, the smo*e,

first rising to the s*y in one colmn, follo"s after"ards e)ery bogh, en)elo!es it and ta*es its sha!e. t is li*ethro"ing salt $into "ater%, li*e heating ghee. The 7eda comes and goes li*e the dissol)ing )ie" of a master-magician.And here they >ote'

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+/hy then is it called ?li*e lightning#? Becase as soon as it comes forth $as &m% it lights ! the "hole body.Therefore let a man "orshi! that bondless light by the syllable &m.+

$a% The man in the eye "ho abides in the right eye, he is ndra, and his "ife abides in the left eye.

$b% The nion of these t"o ta*es !lace in the ca)ity "ithin the heart, and the ball of blood "hich is there,that is indeed the )igor and life of these t"o.

$c% There is a channel going from the heart so far, and fiEed in that eye that is the artery for both of them,

being one, di)ided into t"o.

$d% The mind eEcites the fire of the body, that fire stirs the breath, and the breath, mo)ing in the chest,!rodces the lo" sond.

$e% Broght forth by the toch of the fire, as "ith a chrning-stic*, it is at first a minim, from the minim itbecomes in the throat a doble minim on the ti! of the tonge *no" that it is a treble minim, and, "henttered, they call it the al!habet $2ree*, stoiEeia%.

$f% He "ho sees this, does not see death, nor disease, nor misery, for seeing he sees all $ob4ecti)ely, not asaffecting him sb4ecti)ely% he becomes all e)ery"here $he becomes Brahman%.

$g% There is the !erson in the eye, there is he "ho "al*s as in slee!, he "ho is sond aslee!, and he "ho isabo)e the slee!er' these are the for conditions $of the Self%, and the forth is greater than all.

$h% Brahman "ith one foot mo)es in the three, and Brahman "ith three feet is in the last. t is that both thetre $in the forth condition% and the ntre $in the three conditions% may ha)e their desert, that the 2reatSelf $seems to% become t"o, yes, that he $seems to% become t"o.