CHANDOGYA UPANISHAD - Continued

Part Five

Chapter I

The Supremacy of the Prana

1. Om. He who knows what is the oldest and greatest becomes himself the oldest and greatest. The prana, indeed, is the oldest and greatest.

2. He who knows what is the most excellent (vasishtha) becomes the most excellent among his kinsmen. The organ of speech, indeed, is the most excellent.

3. He who knows what has the attributes of firmness (pratishtha) becomes firm in this world and the next. The eye, indeed, is endowed with firmness.

4. He who knows prosperity (sampad), his wishes are fulfilled-both divine and human wishes. The ear, indeed, is prosperity.

5. He who knows the abode (ayatana) becomes the abode of his kinsmen. The mind, indeed, is the abode.

6. The pranas (sense-organs) disputed among themselves about who was the best among them, each saying: "I am the best," "I am the best."

7. They went to Prajapati, their progenitor and said: "O revered Sir, who is the best among us?"

He said to them: "He by whose departure the body looks worse than the worst is the best among you."

8. The organ of speech departed. After being away for a whole year, it came back and said: "How have you been able to live without me?" The other organs replied: "We lived just as dumb people live, without speaking, but breathing with the prana (nose), seeing with the eye, hearing with the ear and thinking with the mind." Then the organ of speech entered the body.

9. The eye departed. After being away for a whole year, it came back and said: "How have you been able to live without me?" The other organs replied: "We lived just as blind people live, without seeing, but breathing with the prana, speaking with the tongue, hearing with the ear and thinking with the mind." Then the eye entered the body.

10. The ear went out. After being away for a whole year, it came back and said: "How have you been able to live without me?" The other organs replied: "We lived just as deaf people live, without hearing, but breathing with the prana. Speaking with the tongue, seeing with the eye and thinking with the mind." Then the ear entered the body.

11. The mind went out. After being away for a whole year, it came back and said: "How have you been able to live without me?" The other organs replied: "We lived just like children whose minds are not yet formed, without thinking with the mind, but breathing with the prana, speaking with the tongue, seeing with the eye and hearing with the ear." Then the mind entered the body.

12. Then as the vital breath was about to depart, he uprooted the organs from their places just as a noble horse tears up the pegs to which its feet are tied. They came to him and said: "Revered Sir, be thou our lord; thou art the best among us. Do not depart from us."

13. Then the organ of speech said to him: "That attribute of being most excellent which I possess is thine."

Then the eye said: "That attribute of firmness which I possess is thine."

14. Then the ear said: "That attribute of prosperity which I possess is thine."

Then the mind said: "That attribute of being the abode which I possess is thine."

15. And people do not call them (i.e. the sense-organs) the organs of speech, the eyes, the ears, or the mind, but the pranas. The prana alone is all these.

Chapter II - The Mantha Rite

1. The prana said: "What will be my food?"

They answered: "Whatever food there is-including that of dogs and birds."

The Upanishad says: All that is eaten is the food of the ana. Ana is his (i.e. the prana's) direct name. For one who knows this, there exists nothing which is not food.

2. He said: "What will be my dress?"

They answered: "Water." Therefore when people eat they cover him (the prana), both before and after eating, with water. Thus the prana obtains clothing and is no longer naked.

3. Satyakama the son of Jabala explained this doctrine of the prana to Gosruti, the son of Vyaghrapada and said: "If one should tell this to a dry stump, branches would grow and leaves spring forth."

4. Now, if a man wishes to attain greatness, he should perform the initiatory rite on the day of the new moon and then on the night of the full moon he should stir a paste of all the herbs with curds and honey and offer it as a libation in the fire where the melted butter is offered, saying: "Svaha to the oldest (jyashtha) and greatest (sreshtha)!" Then let him throw the remainder adhering to the ladle into the paste.

5. In the same manner he should offer a libation in the fire where the melted butter is offered, saying: "Svaha to the most excellent (vasishtha)!" Then let him throw the remainder adhering to the ladle into the paste.

In the same manner he should offer a libation into the fire where the melted butter is offered, saying: "Svaha to firmness (pratishthi)!" and then throw the remainder adhering to the ladle into the paste.

In the same manner he should offer a libation in the fire where the melted butter is offered, saying: "Svaha to prosperity (sampad)!" and then throw the remainder adhering to the ladle into the paste.

In the same manner he should offer a libation into the fire where the melted butter is offered, saying: "Svaha to the abode (ayatana)!" and then throw the remainder adhering to the ladle into the paste.

6. Then, moving away a little from the fire and holding the paste (mantha) in his hands, he recites: "Thou (prana) art ama by name, for all this rests in thee. He (i.e. the paste, which is the same as the prana) is the oldest, the greatest, the king and the sovereign. May he make me the oldest, the greatest, the king and the sovereign. May I be all this!"

7. Then he recites the following Rik-mantra, swallowing the paste (mantha) each time he utters a foot of the mantra: "We desire, of the great progenitor (i.e. the sun)"-here he swallows a little-"of the luminous, the food"-here he swallows a little- "the best and all-supporting"-here he swallows a little-"we meditate quickly on the nature of the sun"-here he swallows the whole. Having cleansed the vessel made of metal or wood, he lies down behind the fire, on a skin or on the bare ground, controlling his speech and self-possessed. If he sees a woman in a dream, then let him know that his work (rite) has been a success.

8. On this there is the following verse: "If during rites performed with a view to fulfilling certain desires, he sees a woman in his dream, let him know of his success from this vision in a dream, yea, from this vision in a dream."

Chapter III - The Story of Svetaketu and Pravahana

1. Svetaketu the grandson of Aruna came to the assembly of the Panchalas. Pravahana the son of Jibala said to him: "Boy, has your father instructed you?"

"Yes, revered Sir," he replied.

2. The king said: "Do you know to what place men go after departing from here?"

"No, revered Sir."

"Do you know how they return again?"

"No, revered Sir."

"Do you know where the paths leading to the gods and leading to the Manes separate?"

"No, revered Sir."

3. "Do you know why yonder world is not filled up?"

"No, revered Sir."

"Do you know how water, in the fifth oblation, comes to be called man?"

"No, revered Sir."

4. "Then why did you say that you had been instructed? How could he who did not know these things say that he had been instructed?"

Then Svetaketu went back to his father with a sorrowful mind and said to him: "Revered Sir, you told me that you had instructed me, though you had not instructed me.

5. "That fellow of a Kshatriya asked me five questions and I could not answer one of them."

The father said: "As you have stated these questions to me, let me assure you that I do not know even one of them. If I had known them, why should I not have told them to you?"

6. Then Gautama went to the king's place. When he arrived the king showed him proper respect. Next morning, when the king came to the assembly, Gautama, too, came there.

The king said to him: "Gautama, Sir, ask of me a boon relating to human wealth."

He replied: "May human wealth remain with you. Tell me that speech which you addressed to my boy."

The king became sad.

7. The king commanded him: "Stay with me for a long time."

Then he said to him: "As to what you have told me, O Gautama, this knowledge did not reach any brahmin before you. Thus it was to the kshatriya alone, among all the people, that the teaching of this knowledge belonged."

Then he began to teach him:

Chapter IV - The Five Fires (I)

1. "Yonder world is the sacrificial fire, O Gautama, the sun the fuel, the rays the smoke, daytime the flame, the moon the embers and the stars the sparks.

2. "In this fire the gods offer faith as libation. Out of that offering King Moon is born."

Chapter V - The Five Fires (II)

1. "Parjanya (the god of rain), O Gautama, is the fire, the air the fuel, the cloud the smoke, lightning the flame, the thunderbolt the embers and thunderings the sparks.

2. "In this fire the gods offer King Moon as libation. Out of that offering rain is born."

Chapter VI- The Five Fires (III)

1. "The earth, O Gautama, is the fire, the year the fuel, the akasa the smoke, the night the flame, the quarters the embers and the intermediate quarters the sparks.

2. "In this fire the gods offer rain as libation. Out of that offering food is born."

Chapter VII- The Five Fires (IV)

1. O Gautama, is the fire, speech is the fuel, the prana the smoke, the tongue the flame, the eye the embers and the ear the sparks.

2. "In this fire the gods offer food as libation. Out of that offering semen produced."

Chapter VIII - The Five Fires (V)

1. "Woman, O Gautama, is the fire, her sexual organ is the fuel, what invites is the smoke, the vulva is the flame, what is done inside is the embers, the pleasures are the sparks.

2. "In this fire the gods offer semen as libation. Out of that offering the foetus is formed."

Chapter IX - Birth and Death

1. "Thus in the fifth libation water comes to be called man. The foetus enclosed in the membrane, having lain inside for ten or nine months, or more or less, is born.

2. "Having been born, he lives whatever the length of his life may be. When he is dead, they carry him to the fire of the funeral pyre whence he came, whence he arose."

Chapter X - The Various Paths followed after Death

1-2. "Those who know this and those who, dwelling in the forest, practise faith and austerities go to light, from light to day, from day to the bright half of the moon, from the bright half of the moon to the six months during which the sun goes to the north, from those months to the year, from the year to the sun, from the sun to the moon, from the moon to lightning. There a person who is not a human being meets him and leads him to Brahman. This is the Path of the Gods (Devayana).

3. "But those who, living in the village, perform sacrifices, undertake works of public utility and give alms go to smoke, from smoke to night, from night to the dark half of the moon, from the dark half of the moon to the six months during which the sun goes to the south. But they do not reach the year.

4. "From those months they go to the World of the Manes, from the world of the Manes to the akasa, from the akasa to the moon. This is King Soma. They are the food of the gods. Them the gods eat.

5-6. "Having dwelt there in the lunar world till their good works are consumed, they return again the same way they came. They first reach the akasa and from the akasa the air. Having become air, they become smoke; having become smoke, they become mist;

"Having become mist, they become cloud; having become cloud, they fall as rain-water. Then they are born as rice and barley, herbs and trees, sesamum and beans. Thence the exit is most difficult; for whoever capable of begetting children eats that food and injects semen, they become like unto him.

7. "Those whose conduct here on earth has been good will quickly attain some good birth-birth as a brahmin, birth as a kshatriya, or birth as a vaisya. But those whose conduct here has been evil will quickly attain some evil birth-birth as a dog, birth as a pig, or birth as a chandala.

8. "Those who neither practise meditation nor perform rituals do not follow either of these ways. They become those insignificant creatures which are continually revolving and about which it may be said: 'Live and die.' This is the third place.

"Therefore that world never becomes full. Let a man despise this course. To this end there is the following verse:

9. ' "A man who steals the gold of a brahmin, he (i.e. a brahmin) who drinks liquor, he who dishonours his teacher's bed and he who kills a brahmin-these four fall, as also a fifth who associates with them.' "

10. "But he who knows these Five Fires is not stained by sin even though associating with them. He becomes pure and clean and obtains the world of the blessed-he who knows this, yea, he who knows this."

Chapter XI - Concerning the Universal Self

1. Prachinasala the son of Upamanyu, Satyayajna the son of Pulusha, Indradyumna the grandson of Bhallavi, Jana the son of Sarkaraksha and Budila the son of Asvatarasva-great householders and great scriptural scholars-came together and discussed the question:

"What is our self and what is Brahman?"

2. They solved the problem with the words: "Revered Sirs, Uddalaka the son of Aruna knows, at present, about the Vaisvanara Self. Let us go to him."

They went to him.

3. He (Uddalaka) concluded: "These great householders and great scriptural scholars will question me. Perhaps I shall not be able to tell them everything. Therefore I shall direct them to another teacher."

4. He said to them: "Revered Sirs, King Asvapati the son of Kekaya knows, at present, about the Vaisvanara Self. Let us all go to him."

They went to him.

5-7. When they arrived, the king ordered that proper respect should be paid to each of them. The next morning, after leaving bed, he said to them:

"In my kingdom there is no thief, no miser, no wine-bibber, no man without a sacrificial fire, no ignorant person, no adulterer, much less adulteress.

"Revered Sirs, I am going to perform a sacrifice. I shall give to you as much wealth as I give to each priest. Please, revered Sirs, stay here."

They said: "If a person comes to another with a purpose, he should tell the other only about that. At present, you know about the Vaisvanara Self. Please tell us about Him."

He said to them: "I shall give you a reply tomorrow morning." Next morning they approached him with fuel in their hands. Without having performed any initiatory rites, the king said to them:

Chapter XII - The Head of the Vaisvanara Self

1-2. "O son of Upamanyu, whom do you meditate on as the Self?"

"Heaven only, venerable King," he replied.

"The Self you meditate on," said the king "is the Vaisvanara Self called the Good Light (Sutejas). Therefore one sees in your family the Suta libation as also the Prasuta libation and the Asuta libation and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees what is pleasing and has in his family the glory of Brahman. That, however, is only the head of the Self. Surely your head would have fallen off if you had not come to me."

Chapter XIII - The Eye of the Vaisvanara Self

1-2. Then he said to Satyayajna the son of Pulusha: "O Prachinayogya, whom do you meditate on as the Self?"

"The sun only, venerable King," he replied.

"The Self you meditate on," said the king, "is the Vaisvanara Self called the Universal Form (Visvarupa). Therefore one sees in your family much and manifold wealth-there are ready the chariot and mules, female servants and gold necklaces-and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees what is pleasing and has in his family the glory of Brahman. That, however, is only the eye of the Self. Surely you would have become blind if you had not come to me."

Chapter XIV - The Prana of the Vaisvanara Self

1-2. Then he said to Indradyumna the grandson of Bhallavi: "O Vaiyaghrapadya, whom do you meditate on as the Self?"

"The air only, venerable King," he replied.

"The Self you meditate on," said the king, "is the Vaisvanara Self of varied courses (Prithagvartma). Therefore gifts come to you in various ways, rows of chariots follow you in various ways and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees what is pleasing and has in his family the glory of Brahman. That, however, is only the prana of the Self. Surely your prana would have left you if you had not come to me."

Chapter XV - The Trunk of the Vaisvanara Self

1-2. Then he said to Jana the son of Sarkaraksha: "Whom do you meditate on as the Self?"

"The akasa only, venerable King," he replied.

"The Self you meditate on," said the king, "is the Vaisvanara Self called Bahula (full). Therefore you are full of offspring and wealth and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees what is pleasing and has in his family the glory of Brahman. That, however, is only the trunk of the Self. Surely your trunk would have been destroyed if you had not come to me."

Chapter XVI - The Bladder of the Vaisvanara Self

1-2. Then he said to Budila the son of Asvatarasva: "O Vaiyaghrapadya, whom do you meditate on as the Self?"

"Water only, venerable King," he replied.

"The Self you meditate on," said the king, "is the Vaisvanara Self called Rayi (wealth). Therefore you are wealthy and flourishing and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees what is pleasing and has in his family the glory of Brahman. That, however, is only the bladder of the Self. Surely your bladder would have burst if you had not come to me."

Chapter XVII - The Feet of the Vaisvanara Self

1-2. Then he said to Uddalaka the son of Aruna: "O Gautama, whom do you meditate on as the Self?"

"The earth only, venerable King," he replied.

"The Self you meditate on," said the king, "is the Vaisvanara Self called Pratishtha (the support). Therefore you are supported by offspring and cattle and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees what is pleasing and has in his family the glory of Brahman. That, however, is only the feet of the Self. Surely your feet would have withered away if you had not come to me."

Chapter XVIII - The Vaisvanara Self as the Whole

1. Then he (the king) said to them all: "You being endowed with limited knowledge eat your food, knowing that Vaisvanara Self as if He were many. But he who worships the Vaisvanara Self as the measure of the span from earth to heaven and as identical with the self, eats food in all worlds, in all beings and in all selves.

2. "Of this Vaisvanara Self the head is Sutejas (the Good Light), the eye Visvarupa (the Universal Form), the prana Prithagvartma (of various courses), the trunk Bahula (full), the bladder Rayi (wealth), the feet Prithivi (the earth), the chest the Vedi (altar), the hair the kusa grass on the altar, the heart the Garhapatya Fire, the mind the Anvaharya Fire and the mouth the Ahavaniya Fire."

Chapter XIX - Performance of the Agnihotra in Oneself (The Prana)

1. Therefore the food that comes first should be offered as an oblation. The first oblation that he (i.e. the eater) offers, he should offer, saying: "Svaha to the prana!" Then the prana is satisfied.

2. The prana being satisfied, the eye is satisfied. The eye being satisfied, the sun is satisfied. The sun being satisfied, heaven is satisfied. Heaven being satisfied, whatever is under heaven and under the sun is satisfied. They being satisfied, he (i.e. the eater or sacrificer) is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman.

Chapter XX - The Vyana

1. The second oblation that he offers, he should offer, saying: "Svaha to the vyana!" Then the vyana is satisfied.

2. The vyana being satisfied, the ear is satisfied. The ear being satisfied, the moon is satisfied. The moon being satisfied, the quarters are satisfied. The quarters being satisfied, whatever is under the quarters and under the moon is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman.

Chapter XXI - The Apana

1. The third oblation that he offers, he should offer, saying: "Svaha to the apana!" Then the apana is satisfied.

2. The apana being satisfied, speech (i.e. the tongue) is satisfied. Speech being satisfied, fire is satisfied. Fire being satisfied, the earth is satisfied. The earth being satisfied, what is under the earth and under fire is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman.

Chapter XXII - The Samana

1. The fourth oblation that he offers, he should offer, saying: "Svaha to the samana!" Then the samana is satisfied.

2. The samana being satisfied, the mind is satisfied. The mind being satisfied, the rain-god is satisfied. The rain-god being satisfied, the lightning is satisfied. The lightning being satisfied, what is under the lightning and under the rain-god is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman.

Chapter XXIII - The Udana

1. The fifth oblation that he offers, he should offer, saying: "Svaha to the udana!" Then the udana is satisfied.

2. The udana being satisfied, the skin is satisfied. The skin being satisfied, the air is satisfied. The air being satisfied, the akasa is satisfied. The akasa being satisfied, what is under the air and under the akasa is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman.

Chapter XXIV - The Glory of the Agnihotra Sacrifice

1. If, without knowing this knowledge of the Vaisvanara Self, one offers an Agnihotra oblation, it is like an oblation offered in dead ashes after removing the live coals.

2. But if; knowing this, one offers an Agnihotra oblation, it is like an oblation offered in all the worlds, in all beings and in all atmans.

3. Even as the soft fibres of the ishika reed, when thrown into fire, are burnt, so also are burnt all the sins of one who, knowing this, offers an Agnihotra oblation.

4. Therefore even if a man who knows this gives what is left of his food to a chandala, he verily offers it to his Vaisvanara Self. On this there is the following verse:

5. "As here on earth hungry children gather around their mother, so do all beings gather around the Agnihotra sacrifice, yea around the Agnihotra sacrifice."

Part Six Chapter I - The Non-Duality of the Self

1. Om. There once lived Svetaketu the grandson of Aruna. To him his father said: "Svetaketu, lead the life of a brahmacharin; for there is none belonging to our family, my dear, who, not having studied the Vedas, is a brahmin only by birth."

2-3. Svetaketu went to his teacher's house when he was twelve years old and studied the Vedas till he was twenty-four. Then he returned to his father, serious, considering himself well read and arrogant.

His father said to him: "Svetaketu, since you are now so serious, think yourself well read and are so arrogant, have you, my dear, ever asked for that instruction by which one hears what cannot be heard, by which one perceives what cannot be perceived, by which one knows what cannot be known?"

Svetaketu asked: "What is that instruction, venerable Sir?"

4-6. "Just as, my dear, by one clod of clay all that is made of clay is known, the modification being only a name, arising from speech, while the truth is that all is clay;

"Just as, my dear, by one nugget of gold all that is made of gold is known, the modification being only a name, arising from speech, while the truth is that all is gold;

"And just as, my dear, by one pair of nail-scissors all that is made of iron is known, the modification being only a name, arising from speech, while the truth is that all is iron-even so, my dear, is that instruction."

7. "Surely those venerable men did not know that. For if they had known it, why should they not have told it to me? Therefore do you, venerable Sir, tell me about it."

"So be it, my dear," said the father.

Chapter II - Brahman: the Cause of the Universe

1. "In the beginning, my dear, this universe was Being (Sat) alone, one only without a second. Some say that in the beginning this was non-being (asat) alone, one only without a second; and from that non-being, being was born."

2. Aruni said: "But how, indeed, could it be thus, my dear? How could Being be born from non-being? No, my dear, it was Being alone that existed in the beginning, one only without a second.

3. "It (Being, or Brahman) thought: 'May I be many; may I grow forth.' It created fire. That fire thought: 'May I be many; may I grow forth.' It created water. That is why, whenever a person is hot and perspires, water is produced from fire (heat) alone.

4. "That water thought: 'May I be many; may I grow forth.' It created food (i.e. earth). That is why, whenever it rains anywhere, abundant food is produced. From water alone is edible food produced.

Chapter III - The Threefold Development

1. "Of all these living beings, there are only three origins: those born from an egg, those born from a living being and those born from a sprout.

2. "That Deity thought: 'Let Me now enter into those three deities by means of this living self and let Me then develop names and forms.'

3. "That Deity, having thought: 'Let Me make each of these three tripartite,' entered into these three deities by means of the living self and developed names and forms.

4. "It made each of these tripartite; and how these three deities became, each of them, tripartite, that learn from me now, my dear.

Chapter IV - The Threefold Development further explained

1. "The red colour of gross fire is the colour of the original fire; the white colour of gross fire is the colour of the original water; the black colour of gross fire is the colour of the original earth. Thus vanishes from fire what is commonly called fire, the modification being only a name, arising from speech, while the three colours (forms) alone are true.

2. "The red colour of the sun is the colour of fire, the white the colour of water, the black the colour of earth. Thus vanishes from the sun what is commonly called the sun, the modification being only a name, arising from speech, while the three colours alone are true.

3. "The red colour of the moon is the colour of fire, the white the colour of water, the black the colour of earth. Thus vanishes from the moon what is commonly called the moon, the modification being only a name, arising from speech, while the three colours alone are true.

4. "The red colour of lightning is the colour of fire, the white the colour of water, the black the colour of earth. Thus vanishes from lightning what is commonly called lighting, the modification being only a name, arising from speech, while the three colours alone are true.

5. "It was just through this knowledge that the great householders and great Vedic scholars of olden times declared: 'No one can now mention to us anything which we have not heard, thought of, or known.' They knew all from these three forms.

6-7. "Whatever, appeared red they knew to be the colour of fire; whatever appeared white they knew to be the colour of water; whatever appeared black they knew to be the colour of earth.

"Whatever appeared to be unknown they knew to be the combination of these three deities (i.e. colours). Now learn from me, my dear, how these three deities, when they reach man, become each of them tripartite.

Chapter V - The Threefold Nature of Food

1. "Food when eaten becomes threefold. What is coarsest in it becomes faeces, what is medium becomes flesh and what is subtlest becomes mind.

2. "Water when drunk becomes threefold. What is coarsest in it becomes urine, what is medium becomes blood and what is subtlest becomes prana.

3. "Fire when eaten becomes threefold. What is coarsest in it becomes bone, what is medium becomes marrow and what is subtlest becomes speech.

4. "The mind, my dear, consists of food, the prana of water and speech of heat."

"Please, venerable Sir, instruct me further."

"So be it, my dear"

Chapter VI - The Physical Nature of the Mind, the Prana and Speech

1. "That, my dear, which is the subtlest part of curds rises, when they are churned and becomes butter.

2. "In the same manner, my dear, that which is the subtlest part of the food that is eaten rises and becomes mind.

3. "The subtlest part of the water that is drunk rises and becomes prana.

4. "The subtlest part of the fire that is eaten rises and becomes speech.

5. "Thus, my dear, the mind consists of food, the prana consists of water and speech consists of fire."

"Please, venerable Sir, instruct me further."

"So be it, my dear"

Chapter VII - How the Mind consists of Food

1. "A person, my dear, consists of sixteen parts. Do not eat any food for fifteen days, but drink as much water as you like. Since the prana consists of water, it will not be cut off if you drink water."

2. Svetaketu did not eat any food for fifteen days. Then he came to his father and said: "What, Sir, shall I recite?"

His father said: "The Rik, Yagus and Saman verses."

He replied: "They do not occur to me, Sir."

3. His father said to him: "Just as, my dear, of a great blazing fire a single coal, the size of a firefly, may be left, which would not burn much more than that, even so, my dear, of your sixteen parts only one part is left; and therefore with that one part you do not remember the Vedas. Now go and eat and you will understand me."

4. Svetaketu ate and approached his father. Then whatever his father asked him, he showed that he knew it.

5-6. Then his father said to him: "Just as, my dear, of a great lighted fire a single coal the size of a firefly, if left, may be made to blaze up again by adding grass to it and will thus burn much more,

"Even so, my dear; of your sixteen parts only one part was left and that, when strengthened by food, blazed up. With it you now remember the Vedas. Therefore, my dear, the mind consists of food, the prana consists of water and speech consists of fire."

After that he understood what his father said, yea, he understood it.

Chapter VIII - Concerning Sleep, Hunger, Thirst, and Death

1. Uddalaka the son of Aruna said to his son Svetaketu: "Learn from me, my dear, the true nature of sleep. When a person has entered into deep sleep, as it is called, then, my dear, he becomes united with Pure Being (Sat), he has gone to his own Self. That is why they say he is in deep sleep (svapiti); it is because he has gone (apita) to his own (svam).

2. "Just as a bird tied by a string to the hand of the bird-catcher first flies in every direction and then finding no rest anywhere, settles down at the place where it is bound, so also the mind (i.e. the individual soul reflected in the mind), my dear, after flying in every direction and finding no rest anywhere, settles down in the Prana (i.e. Pure Being); for the mind (the individual soul) is fastened to the Prana (Pure Being).

3. "Learn from me, my dear, what hunger and thirst are. When a man is hungry, as they say, it is water that has led (i.e. carried away) what was eaten. Therefore, just as they speak of a leader of cows, a leader of horses, a leader of men, so do they speak of water as the leader of food. So, my dear, know this offshoot (i.e. the body) to have sprung forth from a cause, for it cannot be without a root.

4. "And where could its root be except in food (earth) ? And in the same way, my dear, as food too is an offshoot, seek for water as its root. And as water too, my dear, is an offshoot, seek for fire as its root. And as fire too, my dear, is an offshoot, seek for Being (Sat) as its root. Yes, all these creatures, my dear, have their root in Being, they dwell in Being, they finally rest in Being.

5. "When a man is said to be thirsty, it is fire that has led (i.e. carried away) what was drunk by him. Therefore as they speak of a leader of cows, a leader of horses, a leader of men, so do they speak of fire as the leader of water. So, my dear, know this offshoot (the body) to have sprung forth from a cause, for it cannot be without a root.

6. "And where could its root be except in water? And in the same way, my dear, as water is an offshoot, seek for fire as its root. And as fire too, my dear, is an offshoot, seek for Being as its root. Yes, my dear, all these creatures have their root in Being, they dwell in Being, they finally rest in Being.

"And how these three deities (fire, water and earth), on reaching a human being, become each of them tripartite has already been said. When a person departs hence, his speech merges in his mind, his mind in his prana, his prana in heat (fire) and the heat in the Highest Being.

7. "Now, that which is the subtle essence-in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu."

"Please, venerable Sir, give me further instruction," said the son.

"So be it, my dear," the father replied.

Chapter IX - The Absence of Individuality in Deep Sleep

1-2. "As bees, my dear, make honey by collecting the juices of trees located at different places and reduce them to one form,

"And as these juices have no discrimination so as to be able to say: 'I am the juice of this tree,' or 'I am the juice of that tree'-even so, indeed, my dear, all these creatures, though they reach Pure Being, do not know that they have reached Pure Being.

3. "Whatever these creatures are, here in this world-a tiger, a lion, a wolf, a boar, a worm, a fly, a gnat, or a mosquito-that they become again.

4. "Now, that which is the subtle essence-in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu."

"Please, venerable Sir, give me further instruction," said the son.

"So be it, my dear," the father replied.

Chapter X - The Absence of Particularized Consciousness in Deep Sleep

1-2. "These rivers, my dear, flow-the eastern toward the east and the western toward the west. They arise from the sea and flow into the sea. Just as these rivers, while they are in the sea, do not know: 'I am this river' or 'I am that river,'

"Even so, my dear, all these creatures, even though they have come from Pure Being, do not know that they have come from Pure Being. Whatever these creatures are, here in this world-a tiger, a lion, a wolf a boar, a worm, a fly, a gnat, or a mosquito, that they become again.

3. "Now, that which is the subtle essence-in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu."

"Please, venerable Sir, give me further instruction," said the son.

"So be it, my dear," the father replied.

Chapter XI - The Indestructibility of the Jiva

1. "If, my dear, someone were to strike at the root of this large tree here, it would bleed but live. If he were to strike at the middle, it would bleed but live. If he were to strike at the top, it would bleed but live. Pervaded by the living self, that tree stands firm, drinking in again and again its nourishment and rejoicing.

2. "But if the life (i.e. living self) leaves one of its branches, that branch withers; if it leaves a second, that branch withers; if it leaves a third, that branch withers. If it leaves the whole tree, the whole three withers.

3. "In exactly the same manner, my dear," said he, "know this: This body dies, bereft of the living self; but the living self dies not.

"Now, that which is the subtle essence-in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu."

"Please, venerable Sir, give me further instruction," said the son.

"So be it, my dear," the father replied.

Chapter XII - The Birth of the Gross from the Subtle

1. "Bring me a fruit of that nyagrodha (banyan) tree."

"Here it is' venerable Sir." "Break it."

"It is broken, venerable Sir."

"What do you see there?"

"These seeds, exceedingly small,

"Break one of these, my son."

"It is broken, venerable Sir."

"What do you see there?"

"Nothing at all, venerable Sir."

2. The father said: "That subtle essence, my dear, which you do not perceive there-from that very essence this great nyagrodha arises.

Believe me, my dear.

3. "Now, that which is the subtle essence-in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu."

"Please, venerable Sir, give me further instruction," said the son.

"So be it, my dear," the father replied.

Chapter XIII - The Invisibility of an Existent Object

1. "Place this salt in water and then come to me in the morning."

The son did as he was told.

The father said to him: "My son, bring me the salt which you placed in the water last night."

Looking for it, the son did not find it, for it was completely dissolved.

2. The father said: "My son, take a sip of water from the surface. How is it?"

"It is salt."

"Take a sip from the middle. How is it?"

"It is salt."

"Take a sip from the bottom. How is it?"

"It is salt."

"Throw it away and come to me."

The son did as he was told, saying: "The salt was there all the time."

Then the father said: "Here also, my dear, in this body you do not perceive Sat (Being); but It is indeed there."

3. "Now, that which is the subtle essence-in it all that exists has its self. That is the True. That is the Self That thou art, Svetaketu."

"Please, venerable Sir, give me further instruction," said the son.

"So be it, my dear," the father replied.

Chapter XIV - The Means of Self-Knowledge

1. "Just as someone, my dear, might lead a person, with his eyes covered, away from the country of the Gandharas and leave him in a place where there were no human beings; and just as that person would turn toward the east, or the north, or the south, or the west, shouting: 'I have been brought here with my eyes covered, I have been left here with my eyes covered!'

2. "And as thereupon someone might loosen the covering and say to him: 'Gandhara is in that direction; go that way'; and as thereupon, having been informed and being capable of judgement, he would, by asking his way from one village to another, arrive at last at Gandhara-in exactly the same manner does a man who has found a teacher to instruct him obtain the true knowledge. For him there is delay only so long as he is not liberated from the body; then he reaches perfection.

3. "Now, that which is the subtle essence-in it all that exists has its self. That is the True. That is the Self That thou art, Svetaketu."

"Please, venerable Sir, give me further instruction," said the son.

"So be it, my dear," the father replied.

Chapter XV - Ultimate Liberation

1. "Around a dying person afflicted with illness, my dear, his relatives gather and ask: 'Do you know me? Do you know me?' He knows them as long as his speech is not merged in his mind, his mind in his prana (breath), his prana in heat (fire) and the heat in the Highest Deity.

2. "But when his speech is merged in his mind, his mind in his prana, his prana in heat and the heat in the Highest Deity, then he does not know them.

3. "Now, that which is the subtle essence-in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu."

"Please, venerable Sir, give me further instruction," said the son.

"So be it, my dear;" the father replied.

Chapter XVI - Liberation for the Knower of Brahman

1. "My dear, they (i.e. the police) bring a man whom they have seized by the hand and say: 'He has taken something, he has committed a theft.' When he denies it, they say: 'Heat the axe for him.' If he has committed the theft but denies it, then he makes himself a liar. Being false-minded, he covers himself with falsehood, grasps the heated axe and is burnt. Then he is killed.

2. "But if he did not commit the theft, then he makes himself what he really is. Being true-minded, he covers himself with truth, grasps the heated axe and is not burnt. He is released.

3. "As that truthful man is not burnt so also one who has known Sat is not born again. Thus in That (Sat) all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu."

Part Seven Chapter I - Dialogue between Narada and Sanatkumara

1. Om. Narada approached Sanatkumara as a pupil and said:

"Venerable Sir, please teach me."

Sanatkumara said to him: "Please tell me what you already know.

Then I shall tell you what is beyond."

2. Narada said: "Venerable Sir, I know the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharva-Veda as the fourth Veda, the epics (Puranas) and ancient lore (Itihasa) as the fifth, the Veda of the Vedas (i.e. grammar), the rules of the sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya (i.e. the science of pronunciation, ceremonials, prosody, etc.), the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts. All this I know, venerable Sir.

3. "But, venerable Sir, with all this I know words only; I do not know the Self. I have heard from men like you that he who knows the Self overcomes sorrow. I am one afflicted with sorrow. Do you, venerable Sir, help me to cross over to the other side of sorrow."

Sanatkumara said to him: "Whatever you have read is only a name.

4. "Verily, a name is the Rig-Veda; so also are the Yajur-Veda, the Sama-Veda, the Atharva-Veda as the fourth Veda, the epics and the ancient lore as the fifth, the Veda of the Vedas, the rules of the sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts.

"Meditate on the name.

5. "He who meditates on a name as Brahman can, of his own free will, reach as far as the name reaches-he who meditates on a name as Brahman."

Narada said: "Venerable Sir, is there anything greater than a name?"

"Of course there is something greater than a name." "Please tell that to me, venerable Sir."

Chapter II - Speech as Brahman

1. "Speech is, verily, greater than a name. Speech makes one understand the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharva-Veda as the fourth, the epics and the ancient lore as the fifth, the Veda of the Vedas, the rules of sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts, as well as heaven, earth, air, akasa, water, fire, gods, men, cattle, birds, herbs, trees, animals, together with worms, flies and ants, as also righteousness and unrighteousness, the true and the false, the good and the bad, the pleasant and the unpleasant.

"Verily, if there were no speech, neither righteousness nor unrighteousness would be known, neither the true nor the false, neither the pleasant nor the unpleasant.

"Speech, verily, makes us know all this. Meditate upon speech.

2. "He who meditates on speech as Brahman can, of his own free will, reach as far as speech reaches-he who meditates on speech as Brahman."

Narada said: "Venerable Sir, is there anything greater than speech?"

"Of course there is something greater than speech."

"Please tell that to me, venerable Sir."

Chapter III - Mind as Brahman

1. "The mind is, verily, greater than speech. Just as the closed fist holds two amalakas, or two plums, or two aksha fruits, so does the mind hold speech and a name. For when a man thinks in his mind that he would read the sacred hymns, then he reads them. When he thinks in his mind that he would perform actions, then he performs them. When he thinks in his mind that he would have sons and cattle, then he desires them. When he thinks in his mind that he would have this world and the other, then he desires them. Mind, indeed, is the self; mind is the world; mind is Brahman.

"Meditate on the mind.

2. "He who meditates on mind as Brahman can, of his own free will, reach as far as mind reaches-he who meditates on mind as Brahman."

Narada said: "Venerable Sir, is there anything greater than mind?"

"Of course there is something greater than mind."

"Please tell that to me, venerable Sir."

Chapter IV - Will as Brahman

1. "Will (Samkalpa) is, verily, greater than mind. For when a man wills, then he thinks in his mind, then he utters speech and then he employs speech in the recital of a name. The sacred hymns are included in a name and all sacrifices are included in the sacred hymns.

2. "Will, indeed, is the goal of all these beginning with mind and ending in sacrifice; from will they arise and in will they all abide. Heaven and earth willed, air and akasa willed, water and fire willed. Through the will of heaven and earth, etc. the rain wills; through the will of the rain, food wills; through the will of food, the pranas will; through the will of the pranas, the sacred hymns will; through the will of the sacred hymns, the sacrifices will; through the will of the sacrifices, the world wills; through the will of the world, everything wills. Such is will.

Meditate on will.

3. "He who meditates on will as Brahman can, of his own free will, reach as far as will reaches-he who meditates on will as Brahman."

Narada said: "Venerable Sir, is there anything greater than will?"

"Of course there is something greater than will."

"Please tell that to me, venerable Sir."

Chapter V - Consideration as Brahman

1. "Consideration (Chitta) is, verily, greater than will. For when a man considers, then he wills, then he thinks in his mind, then he utters speech, then he engages speech in the recitation of a name. The sacred hymns are included in a name and all sacrifices are included in the sacred hymns.

2. "Consideration is, indeed, the goal of all these beginning with mind and ending in sacrifice; from consideration they arise and in consideration they all abide. Therefore if a person is without consideration, even though he possesses much knowledge, people say of him that he is nothing and whatever he knows is useless; for if he were really learned, he would not be so inconsiderate. But if a person is considerate, though he knows but little, to him people are eager to listen. Consideration, indeed, is the goal of all these; consideration is the self; consideration is the support.

Meditate on consideration.

3. "He who meditates on consideration as Brahman, he, being permanent, firm and undistressed, obtains the worlds which are permanent, firm and undistressed; he can, of his own free win, reach as far as consideration reaches-he who meditates on consideration as Brahman."

Narada said: "Venerable Sir, is there anything greater than consideration?"

"Of course there is something greater than consideration."

"Please tell that to me, venerable Sir."

Chapter VI - Meditation as Brahman

1. "Meditation (Dhyana) is, verily, greater than consideration. Earth meditates, as it were. The mid-region meditates, as it were. Heaven meditates, as it were. The waters meditate, as it were. The mountains meditate, as it were. The gods meditate, as it were. Men meditate, as it were. Therefore he who, among men, attains greatness here on earth seems to have obtained a share of meditation. Thus while small people are quarrelsome, abusive and slandering, great men appear to have obtained a share of meditation. Meditate on meditation.

2. "He who meditates on meditation as Brahman, can, of his own free will, reach as far as meditation reaches-he who meditates on meditation as Brahman."

Narada said: "Venerable Sir, is there anything greater than meditation?"

"Of course there is something greater than meditation."

"Please tell that to me, venerable Sir."

Chapter VII - Understanding as Brahman

1. "Understanding is, verily, greater than meditation. Understanding makes one understand the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharva-Veda as the fourth, the epics and the ancient lore as the fifth, the Veda of the Vedas, the rules of sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts; heaven, earth, air, water, fire, gods, men, cattle, birds, herbs, trees; animals, together with worms, flies and ants; and also righteousness and unrighteousness, the true and the false, the good and the bad, the pleasant and the unpleasant, food and taste, this world and yonder world. Meditate on understanding.

2. "He who meditates on understanding as Brahman attains the worlds of understanding and knowledge and can, of his own free will, reach as far as understanding reaches-he who meditates on understanding as Brahman."

Narada said: "Venerable Sir, is there anything greater than understanding?"

"Of course there is something greater than understanding."

"Please tell that to me, venerable Sir."

Chapter VIII - Strength as Brahman

1. "Strength is, verily, greater than understanding. One strong man causes a hundred men of understanding to tremble. When a man is strong he can rise. If he rises he can attend on the teachers. If he attends on them he can become their intimate companion as a pupil. If he is their intimate companion he can watch their conduct, listen to their instruction, reflect on what he hears, become convinced of what he reflects on, act and enjoy the result of action. By strength the earth stands firm, by strength the mid-region, by strength heaven, by strength the mountains, by strength the gods and men, by strength cattle and birds, herbs and trees and animals, together with worms, flies and ants, by strength the world stands firm. Meditate upon strength."

2. "He who meditates on strength as Brahman can, of his own free will, reach as far as strength reaches-he who meditates on strength as Brahman."

Narada said: "Venerable Sir, is there anything greater than strength?"

"Of course there is something greater than strength."

"Please tell that to me, venerable Sir."

Chapter IX - Food as Brahman

1. "Food is, verily, greater than strength. Therefore if a man abstains from food for ten days, even though he might live, yet he would not be able to see, hear, reflect, become convinced, act, or enjoy the result. But when he obtains food, he is able to see, hear, reflect, become convinced, act and enjoy the result.

2. "He who meditates on food as Brahman obtains the world rich in food and drink; he can, of his own free will, reach as far as food reaches-he who meditates on food as Brahman."

Narada said: "Venerable Sir, is there anything greater than food?"

"Of course there is something greater than food."

"Please tell that to me, venerable Sir."

Chapter X - Water as Brahman

1. "Water is, verily, greater than food. Therefore if there is not sufficient rain, then living creatures are afflicted with the thought that there will be less food. But if there is sufficient rain, then living creatures rejoice in the thought that there will be much food. It is water that assumes the form of this earth, this mid-region, this heaven, these mountains, these gods and men, cattle and birds, herbs and trees and animals, together with worms, flies and ants. Water indeed is all these forms. Meditate on water.

2. "He who meditates on water as Brahman obtains all his desires and becomes satisfied; he can, of his own free will, reach as far as water reaches-he who meditates on water as Brahman."

Narada said: "Venerable Sir, is there anything greater than water?"

"Of course there is something greater than water."

"Please tell that to me, venerable Sir."

Chapter XI - Fire as Brahman

1. "Fire is, verily, greater than water. For, having seized the air, it warms the akasa. Then people say: 'It is hot, it burns; it will rain.' Thus does fire first manifest itself and then create water. Furthermore, thunderclaps roll with lightning upward and across the sky. Then people say: 'There is lightning, there is thunder; it will rain.' Here also does fire first manifest itself and then create water. Meditate on fire.

2. "He who meditates on fire as Brahman becomes radiant himself and obtains radiant worlds, full of light and free from darkness; he can, of his own free will, reach as far as fire reaches-he who meditates on fire as Brahman."

Narada said: "Venerable Sir, is there anything greater than fire?"

"Of course there is something greater than fire."

"Please tell that to me, Venerable Sir."

Chapter XII - The Akasa as Brahman

1. "The akasa is, verily, greater than fire. For in the akasa exist both the sun and the moon, lightning, stars and fire. It is through the akasa that a person calls another; it is through the akasa that the other hears; it is through the akasa that the person hears back. In the akasa we rejoice when we are together and in the akasa we rejoice not when we are separated. In the akasa everything is born and toward the akasa all things grow. Meditate upon the akasa.

2. "He who meditates on the akasa as Brahman obtains the worlds extending far and wide, luminous, free from pain and spacious; he can, of his own free will, reach as far as the akasa reaches-he who meditates on the akasa as Brahman."

Narada said: "Venerable Sir, is there anything greater than the akasa?"

"Of course there is something greater than the akasa."

"Please tell that to me, venerable Sir."

Chapter XIII - Memory as Brahman

1. "Memory is, verily, greater than the akasa. Therefore even when many people assemble, if they had no memory they would not hear anyone at all, they would not think, they would not understand. But surely, if they had memory, they would hear, think and understand. Through memory one knows one's sons, through memory one's cattle. Meditate on memory.

2. "He who meditates on memory as Brahman can, of his own free will, reach as far as memory reaches-he who meditates on memory as Brahman."

Narada said: "Venerable Sir, is there anything greater than memory?"

"Of course there is something greater than memory."

"Please tell that to me, venerable Sir."

Chapter XIV - Hope as Brahman

1. "Hope is, verily, greater than memory. Kindled by hope, a person endowed with memory reads the sacred hymns, performs sacrifices, desires sons and cattle; desires this world and the other. Meditate on hope.

2. "He who meditates on hope as Brahman-all his desires are fulfilled through hope, his prayers are not in vain; he can, of his own free will, reach as far as hope reaches-he who meditates on hope as Brahman."

Narada said: "Venerable Sir, is there anything greater than hope?"

"Of course there is something greater than hope."

"Please tell that to me, venerable Sir."

Chapter XV - The Prana as Brahman

1. "The prana is, verily, greater than hope. As the spokes of a wheel are fastened to the nave, so are all these beginning with the name and ending with hope fastened to the prana. The prana moves by the prana. The prana gives the prana to the prana. The prana is the father, the prana is the mother, the prana is the brother, the prana is the sister, the prana is the teacher, the prana is the brahmin.

2. "If one says something unbecoming to a father, mother, brother, sister, teacher, or brahmin, then people say: 'Shame on you! Verily, you are a slayer of your father, a slayer of your mother, a slayer of your brother, a slayer of your sister, a slayer of your teacher, a slayer of a brahmin.'

3. "But if; when the prana has departed from them, one shoves them together with a poker and burns every bit of them, no one would say: 'You are a slayer of your father, a slayer of your mother, a slayer of your brother, a slayer of your sister, a slayer of your teacher, a slayer of a brahmin."

4. "The prana, verily, is all this. He (i.e. the knower of the prana) who sees this, reflects on this, is convinced of this, becomes an ativadi (superior speaker). If people say to such a man: 'You are an ativadi,' he may say: 'Yes, I am an ativadi'; he need not deny it."

Chapter XVI - The Knowledge of the Truth

1. "But in reality he is an ativadi who has become an ativadi by the knowledge of the True."

"May I, venerable Sir, become an ativadi by the knowledge of the True."

"But one should desire to know the True."

"Venerable Sir, I desire to know the True."

Chapter XVII - Truth depends upon Understanding

1. Sanatkumara said: "When one understands the True, only then does one declare the True. One who does not understand the True does not declare It. Only one who understands It declares the True. One must desire to understand this understanding."

"Venerable Sir, I desire to understand."

Chapter XVIII - Understanding depends upon Reflection

1. "When one reflects, only then does one understand. One Who does not reflect does not understand. Only one who reflects understands. One must desire to understand this reflection."

"Venerable Sir, I desire to understand reflection."

Chapter XIX - Reflection depends upon Faith

1. "When one has faith, only then does one reflect. One who does not have faith does not reflect. Only one who has faith reflects. One must desire to understand faith."

"Venerable Sir, I desire to understand faith."

Chapter XX - Faith depends upon Single-Mindedness

1. "When one is single-minded in one's devotion to the teacher, only then does one have faith. One who does not have single-mindedness does not have faith. Only one who has single-mindedness has faith. One must desire to understand single-mindedness."

"Venerable Sir, I desire to understand single-mindedness."

Chapter XXI - Single-Mindedness depends upon Concentration

1. "When one performs one's duties (i.e. practises concentration), only then does one have single-mindedness. One who does not perform his duties does not have single-mindedness. Only one who performs his duties has single-mindedness. One must desire to understand the performance of duties."

"Venerable Sir, I desire to understand the performance of duties."

Chapter XXII - Concentration depends upon Bliss

1. "When one obtains bliss, only then does one perform one's duties. One who does not obtain bliss does not perform his duties. Only one who obtains bliss performs his duties. One must desire to understand bliss."

"Venerable Sir, I desire to understand bliss."

Chapter XXIII - The Infinite is Bliss

1. "The infinite is bliss. There is no bliss in anything finite. Only the Infinite is bliss. One must desire to understand the Infinite."

"Venerable Sir, I desire to understand the Infinite."

Chapter XXIV - The Infinite and the Finite

1. "Where one sees nothing else, hears nothing else, understands nothing else-that is the Infinite. Where one sees something else, hears something else, understands something else-that is the finite. The Infinite is immortal, the finite mortal."

"Venerable Sir, in what does the Infinite find Its support?"

"In Its own greatness-or not even in greatness."

2. "Here on earth people describe cows and horses, elephants and gold, slaves and wives, fields and houses, as 'greatness.' I do not mean this," he said, "for in such cases one thing finds its support in another. But what I say is:

Chapter XXV - Instruction about the Infinite

1. "That infinite, indeed, is below. It is above. It is behind. It is before. It is to the south. It is to the north. The Infinite, indeed, is all this.

"Next follows the instruction about the Infinite with reference to 'I':

I, indeed, am below. I am above. I am behind. I am before. I am to the south. I am to the north. I am, indeed, all this.

2. "Next follows the instruction about the Infinite with reference to the Self: The Self indeed, is below. It is above. It is behind. It is before. It is to the south. It is to the north. The Self, indeed, is all this.

"Verily, he who sees this, reflects on this and understands this delights in the Self sports with the Self, rejoices in the Self revels in the Self. Even while living in the body he becomes a self-ruler. He wields unlimited freedom in all the worlds.

''But those who think differently from this have others for their rulers they live in perishable worlds. They have no freedom in all the worlds."

Chapter XXVI - Self-knowledge

1. "For him who sees this, reflects on this and understands this, the prana springs from the Self, hope springs from the Self, memory springs from the Self, the akasa springs from the Self, fire springs from the Self; water springs from the Self; appearance and disappearance spring from the Self, food springs from the Self, strength springs from the Self; understanding springs from the Self, meditation springs from the Self, consideration springs from the Self, will springs from the Self; mind springs from the Self speech springs from the Self, the name springs from the Self the sacred hymns spring from the Self the sacrifices spring from the Self-ay, all this springs from the Self."

2. "On this there is the following verse:

"'The knower of Truth does not see death or disease or sorrow. The knower of Truth sees everything and obtains everything everywhere.'

"He (the knower) is one before the creation, becomes three, becomes five, becomes seven, becomes nine; then again he is called eleven, one hundred and ten and one thousand and twenty.

"Now is described the discipline for inner purification by which Self-Knowledge is attained: When the food is pure, the mind becomes pure. When the mind is pure the memory becomes firm. When the memory is firm all ties are loosened."

The venerable Sanatkumara showed Narada, after his blemishes had been wiped out, the other side of darkness. They call Sanatkumara Skanda, yea, Skanda they call him.

Part Eight Chapter I - Brahman in the Heart

1. Om. There is in this city of Brahman an abode, the small lotus of the heart; within it is a small akasa. Now what exists within that small akasa, that is to be sought after, that is what one should desire to understand.

2-3. If they should say to him: "Now, with regard to the abode, the small lotus, in this city of Brahman and the small akasa within it-what is there in it that is to be sought after and what is there that one should desire to understand?"

Then he (the teacher) should say: "As far as, verily, this great akasa extends, so far extends the akasa within the heart. Both heaven and earth are contained within it, both fire and air, both sun and moon, both lightning and stars; and whatever belongs to him (i.e. the embodied creature) in this world and whatever does not, all that is contained within it (i.e. the akasa in the heart)."

4. If they (the pupils) should say: "If everything that exists-all beings and all desires-is contained in this city of Brahman, then what is left of it when old age overcomes it or when it perishes?"

5. Then he (the teacher) should say: "With the old age of the body, That (i.e. Brahman, described as the akasa in the heart) does not age; with the death of the body, That does not die. That Brahman and not the body is the real city of Brahman. In It all desires are contained. It is the Self-free from sin, free from old age, free from death, free from grief free from hunger, free from thirst; Its desires come true, Its thoughts come true. Just as, here on earth, people follow as they are commanded by a leader and depend upon whatever objects they desire, be it a country or a piece of land so also those who are ignorant of the Self depend upon other objects and experience the result of their good and evil deeds.

6. "And just as, here on earth, whatever is earned through work perishes, so does the next world, won by virtuous deeds, perish. Those who depart hence without having realized the Self and these true desires-for them there is no freedom in all the worlds. But those who depart hence after having realized the Self and these true desires-for them there is freedom in all the worlds.

Chapter II - The Fulfilment of Desires through Self-Knowledge

1. "If he desires the World of the Manes, by his mere thought the Manes come to him. Having obtained the world of the Manes he is happy.

2. "And if he desires the world of the mothers, by his mere thought the mothers come to him. Having obtained the world of the mothers, he is happy.

3. "And if he desires the world of the brothers, by his mere thought the brothers come to him. Having obtained the world of the brothers, he is happy.

4. "And if he desires the world of the sisters, by his mere thought the sisters come to him. Having obtained the world of the sisters, he is happy.

5. "And if he desires the world of the friends, by his mere thought the friends come to him. Having obtained the world of the friends, he is happy.

6. "And if he desires the world of perfumes and garlands, by his mere thought perfumes and garlands come to him. Having obtained the world of perfumes and garlands, he is happy.

7. "And if he desires the world of food and drink, by his mere thought food and drink come to him. Having obtained the world of food and drink, he is happy.

8. "And if he desires the world of song and music, by his mere thought song and music come to him. Having obtained the world of song and music, he is happy.

9. "And if he desires the world of women, by his mere thought women come to him. Having obtained the world of women, he is happy.

10. "Whatever country he longs for, whatever objects he desires, by his mere thought all these come to him. Having obtained them, he is happy.

Chapter III - The Serene Self and Satya Brahman

1. "These true desires are covered by what is false. Though they exist always, yet they have a covering which is false. Thus, whosoever belonging to the embodied creature has departed from this life, him he cannot see in this world with his eyes.

2. "Those of his fellows who belong to him here and those who are dead and whatever else there is which he wishes for and does not obtain-he finds all that by going in there (i.e. into his own Self). For there, indeed, lie those true desires of his, covered by what is false.

"As people who do not know the spot where a treasure of gold has been hidden somewhere in the earth, walk over it again and again without finding it, so all these creatures day after day go into the World of Brahman and yet do not find it, because they are carried away by untruth.

3. "That Self abides in the heart. The etymological explanation of heart is this: This one (ayam) is in the heart (hridi); therefore It is called the heart (hridayam). He who knows this goes every day in deep sleep to Heaven (i.e. Brahman, dwelling in the heart).

4. "Now, this serene being, after rising from this physical body and attaining the Highest Light, reaches his own true form. This is the Self." Thus he (i.e. the teacher, questioned by his pupils) spoke. Continuing, he said: "This is the immortal, the fearless. This is Brahman. And of this Brahman the name is Satyam, the True."

5. This name Satyam consists of three syllables: Sat, ti and yam. That which is Sat signifies the Immortal; and that which is ti is the mortal; and yam binds them both. Because this syllable binds both, therefore it is called yam. He who knows this goes every day in deep sleep to Heaven (i.e. Brahman, dwelling in the heart).

Chapter IV - Brahman as a Dam

1. The self is a dam, a separating boundary, for keeping these worlds apart. This dam is not passed by day and night, by old age, death and grief, or by good and evil deeds. All evils turn back from It, for the World of Brahman is free from all evil.

2. Therefore, having reached this dam, he who is blind ceases to be blind, he who is miserable ceases to be miserable, he who is afflicted with disease ceases to be afflicted. Therefore, having reached this dam, the night becomes day; for the World of Brahman is lighted once for all.

3.

That World of Brahman belongs to those who realize It by means of continence (brahmacharya)-for them there is freedom in all the worlds.

Chapter V - Continence

1. Now, what people call yajna (sacrifice), that is really continence. For he who knows Brahman obtains that World of Brahman, which others obtain through sacrifice, by means of continence.

What people call ishta (worship), that is really continence. For having desired (ishtva) the Knowledge of the Self; by means of continence one realizes the Self.

2. Now, what people call the Satrayana sacrifice, that is really continence. For by means of continence one obtains from the True (Sat) the safety (trana) of the self.

What people call the vow of silence (mauna), that is really continence. For after knowing the Self from the scriptures one meditates (manute) on It.

3. Now, what people call the vow of fasting (anasakayana), that is really continence. For that Self does not perish (na nasyati) which one realizes by means of continence.

4. The World of Brahman belongs to those who obtain by means of continence the seas Ara and Nya in the World of Brahman. For them there is freedom in all the worlds.

Chapter VI - The Course after Death for the Illumined

1. Now, those arteries of the heart are filled with the essences of brown, white, blue, yellow and red liquid substances. Verily, the sun yonder is brown, it is white, it is blue, it is yellow, it is red.

2. As a long highway runs between two villages, this one and that yonder, so do the rays of the sun go to both worlds, this one and that yonder. They start from yonder sun and enter into these arteries; they start from these arteries and enter into yonder sun.

3. When a man is asleep, with the senses withdrawn and serene and sees no dream, then he has entered into these arteries. Then no evil touches him, for he has obtained the light of the sun.

4. And when he becomes weak, then those sitting around him say: "Do you know me? Do you know me?" As long as he has not departed from this body, he knows them.

5. When he departs from the body if he is a mere ritualist and ignorant of Brahman he then goes upward by these rays toward the worlds which he has gained by his meritorious work. Or if he is a knower of the doctrines of the akasa in the lotus of the heart, he then meditates on Om and thus secures entrance into Brahmaloka. Or if he is ignorant he attains lower bodies. The knower attains the solar orb as quickly as one directs one's mind from one object to another. This indeed is the door to the World of Brahman for those who know; for the ignorant it is closed.

6. On this there is the following verse:

"There are one hundred and one arteries of the heart, one of which pierces the crown of the head. Going upward by it, a man at death attains immortality. Other arteries, going in different directions, only serve as channels for his departing from the body, yea, only serve as channels for his departing from the body."

Chapter VII - The Person in the Eye

1. Prajapati said: "The Self which is free from sin, free from old age, free from death, free from grief, free from hunger, free from thirst, whose desires come true and whose thoughts come true-That it is which should be searched out, That it is which one should desire to understand. He who has known this Self from the scriptures and a teacher and understood It obtains all the worlds and all desires.

2. The devas (gods) and asuras (demons) both heard these words and said: "Well, let us search out this Self by searching out which one obtains all the worlds and all desires."

Indra, among the gods, went forth and Virochana, among the demons. Without communicating with each other, the two came into the presence of Prajapati, fuel in hand.

3. They dwelt there for thirty-two years, practising brahmacharya. Then Prajapati said to them: "For what purpose have you both been living here?"

They said: "A saying of yours is being repeated by learned people: 'The Self which is free from sin, free from old age, free from death, free from grief, free from hunger, free from thirst, whose desires come true and whose thoughts come true-That it is which should be searched out, That it is which one should desire to understand. He who has known this Self and understood It obtains all the worlds and all desires.' Now, we both have dwelt here because we desire that Self."

4. Prajapati said to them: "The person that is seen in the eye-that is the Self." He further said: "This is immortal, fearless. This is Brahman."

They asked: "Venerable Sir, he who is perceived in the water and he who is perceived in a mirror-which of these is he?"

Prajapati replied: "The same one, indeed, is perceived in all these."

Chapter VIII - The Doctrine of the Demons

1. Prajapati said: "Look at yourself in a pan of water and then what you do not understand of the Self come and tell me."

They cast their glance in a pan of water. Then Prajapati said to them:

"What do you see?"

They said: "Venerable Sir, we see the entire self even to the very hairs and nails, a veritable picture."

2. Prajapati said to them: "After you have well adorned yourselves with ornaments, put on your best clothes and cleansed yourselves, look into the pan of water."

After having adorned themselves well, put on their best clothes and cleansed themselves, they looked into the pan of water.

"What do you see?" asked Prajapati.

3. They said: "Just as we ourselves are well adorned, well dressed and clean, so, venerable Sir, are these two reflections well adorned, well dressed and clean."

Prajapati said: "This is the Self, this is immortal, fearless. This is Brahman."

They both went away satisfied in heart.

4. Prajapati saw them going and said: "They are both going away without having known and without having realized the Self. And whoever of these, whether gods or demons, follow this doctrine shall perish."

Virochana, satisfied in heart, went to the demons and preached this doctrine (Upanishad) to them: "The self (i.e. body) alone is to be worshipped here on earth, the self (i.e. body) alone is to be served. It is only by worshipping the self here and by serving the self that one gains both worlds-this and the next."

5. Therefore even today they say of one who does not practise charity, who has no faith and who does not perform sacrifices: "He is verily a demon"; for such is the doctrine of the demons. The demons deck the bodies of the dead with garlands and perfume, with raiment and with ornaments, for they think that thus they will win the world beyond.

Chapter IX - The Shadow Self is Perishable

1. But Indra, even before he had reached the gods, saw this difficulty: "As this reflection in the water is well adorned when the body is well adorned, well dressed when the body is well dressed, clean when the body is clean, so this reflection in the water will be blind if the body is blind, one-eyed if the body is one-eyed, crippled if the body is crippled and will perish if the body perishes.

2. "I do not see any good in this doctrine." He returned with fuel in hand.

To him Prajapati said: "Well, Indra, you went away with Virochana, satisfied in heart; now for what purpose have you come back?"

He (Indra) said: "Venerable Sir, as this reflection in the water is well adorned when the body is well adorned, well dressed when the body is well dressed, clean when the body is clean, so this reflection in the water will be blind if the body is blind, one-eyed if the body is one-eyed, crippled if the body is crippled and will perish if the body perishes. Therefore I do not see any good in this doctrine."

3. "So it is Indra," replied Prajapati. "I shall explain the Self to you further. Live with me another thirty-two years."

He lived with Prajapati another thirty-two years. Then Prajapati said to Indra:

Chapter X - The Dream Self

1-2. "He who moves about, exalted, in dreams-this is the Self, this is immortal, fearless. This is Brahman."

Then Indra went away satisfied in heart. But even before he had reached the gods, he saw this difficulty: "Although this dream self is not blind even if the body is blind, nor do its eyes and nose run when the eyes and nose of the body run; although this self is not affected by the defects of the body,

"Nor killed when it (the body) is killed, nor one-eyed when it is one-eyed-yet they kill it (the dream self), as it were; they chase it, as it were. It becomes conscious of pain, as it were; it weeps, as it were. I do not see any good in this doctrine."

3-4. He returned with fuel in hand. To him Prajapati said: "Well, Indra, you went away satisfied in heart; now for what purpose have you come back?"

He (Indra) said: "Venerable Sir, although this dream self is not blind even if the body is blind, nor do its eyes and nose run when the eyes and nose of the body run; although this self is not affected by the defects of the body,

"Nor killed when it (the body) is killed, nor one-eyed when it is one-eyed-yet they kill it (the dream self), as it were; they chase it, as it were. It becomes conscious of pain, as it were; it weeps, as it were. I do not see any good in this."

"So it is, Indra," replied Prajapati. "I shall explain the Self further to you. Live with me another thirty-two years."

He lived with Prajapati another thirty-two years. Then Prajapati said to Indra:

Chapter XI - The Self in Dreamless Sleep

1. "When a man is asleep, with senses withdrawn and serene and sees no dream-that is the Self. This is immortal, fearless. This is Brahman."

Then Indra went away satisfied in heart. But even before he had reached the gods, he saw this difficulty: "In truth it (i.e. the self in dreamless sleep) does not know itself as 'I am it,' nor these other creatures. It has therefore reached in dreamless sleep utter annihilation, as it were. I do not see any good in this."

2. He returned with fuel in hand. To him Prajapati said: "Well, Indra, you went away satisfied in heart; now for what purpose have you come back?"

He (Indra) said: "Venerable Sir, in truth it (i.e. the self in dreamless sleep) does not know itself as 'I am it,' nor these other creatures. It has therefore reached utter annihilation, as it were. I do not see any good in this."

3. "So it is, Indra," replied Prajapati. "I shall explain the Self further to you and nothing else. Live with me another five years."

Indra lived with Prajapati another five years. This made in all one hundred and one years. Therefore people say that Indra lived with Prajapati as a brahmacharin one hundred and one years.

Then Prajapati said to him:

Chapter XII - The Incorporeal Self

1. "O Indra, this body is mortal, always held by death. It is the abode of the Self which is immortal and incorporeal. The embodied self is the victim of pleasure and pain. So long as one is identified with the body, there is no cessation of pleasure and pain. But neither pleasure nor pain touches one who is not identified with the body.

2-3. "The wind is without body; the cloud, lightning and thunder are without body. Now, as these, arising from yonder akasa and reaching the highest light, appear in their own forms,

"So does this serene Being, arising from this body and reaching the Highest Light, appear in His own form. In that state He is the Highest Person. There He moves about, laughing, playing, rejoicing-be it with women, chariots, or relatives, never thinking of the body into which he was born.

"As an animal is attached to a cart, so is the prana (i.e. the conscious self) attached to the body.

4. "When the person in the eye resides in the body, he resides where the organ of sight has entered into the akasa (i.e. the pupil of the eye); the eye is the instrument of seeing. He who is aware of the thought: 'Let me smell this,' he is the Self; the nose is the instrument of smelling. He who is aware of the thought: 'Let me speak,' he is the Self; the tongue is the instrument of speaking. He who is aware of the thought: 'Let me hear,' he is the Self; the ear is the instrument of hearing.

5. "He who is aware of the thought: 'Let me think this,' he is the Self; the mind is his divine eye. He, the Self sees all these desires in the World of Brahman through the divine eye, the mind and rejoices.

6. "The gods meditate on that Self. Therefore all worlds belong to them and all desires. He who knows that Self and understands It obtains all worlds and all desires." Thus said Prajapati, yea, thus said Prajapati.

Chapter XIII - A Mantra for Meditation and Repetition

1. From the dark I come to the variegated; from the variegated I come to the Dark. Shaking off evil as a horse shakes dust from its hair, freeing myself from the body as the moon frees itself from the mouth of Rahu, I fulfil all ends and obtain the uncreated World of Brahman.

Chapter XIV - The Prayer of a Seeker of Eternal Life

1. That which is called the akasa is the revealer of names and forms.

That within which these names and forms exist is, verily, Brahman. That is the Immortal; that is the Self.

Now is stated a mantra: "I come to the assembly, the palace of Prajapati. I am the glory of the brahmins, the glory of the kings, the glory of the vaisyas. I wish to obtain that glory. I am the glory of glories. May I never go to the red and toothless, all-devouring, slippery place, yea, may I never go to it."

Chapter XV - The Attainment of Brahmaloka

1. Brahma told this knowledge of the Self to Prajapati (Kasyapa), Prajapati to Manu, Manu to mankind. He who has studied the Vedas at the house of a teacher, according to the prescribed rules, during the time left after the performance of his duties to the teacher; he who, after leaving the teacher's house, has settled down into a householder's life and continued the study of the Vedas in a sacred spot and made others (i.e. his sons and disciples) virtuous; he who has withdrawn all the sense-organs into the Self; he who has not given pain to any creature except as approved by the scriptures-he who conducts himself thus, all through his life, reaches the World of Brahman after death and does not return, yea, does not return.

The Peace Chant

Om. May the different limbs of my body, my tongue, prana, eyes, ears and my strength and also all the other sense-organs be nourished! All, indeed, is Brahman, as is declared in the Upanishads. May I never deny Brahman! May Brahman never deny me! May there never be denial on my part! May all the virtues described in the Upanishads belong to me, who am devoted to Atman! Yea, may they all belong to me!

Om. Peace! Peace! Peace!