Source: "The Upanishads - A New Translation" by Swami Nikhilananda
Invocation
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!
Part One
Chapter I - Meditation on Om
1.
The syllable Om, called the Udgitha, should be meditated upon;
for people sing the Udgitha, beginning with Om.
Now follows the detailed explanation of the syllable:
2.
The essence of all these beings is the earth; the essence of the
earth is water; the essence of water is plants; the essence of
plants is a person; essence of a person is speech; the essence of
speech is the Rig-Veda; essence of the Rig-Veda is the
Sama-Veda; the essence of the Sama-Veda is the Udgitha
which is Om.
3.
That Udgitha (Om) is the best of all essences, the supreme,
deserving the highest place, the eighth.
4.
What, then, is the Rik? What is the Saman? What is the
Udgitha? This is to be considered.
5.
Speech, indeed, is the Rik; the vital breath (prana) is the
Saman; the syllable Om is the Udgitha. Speech and the prana,
or the Rik and the Saman, form a couple.
6.
And that couple become united in the syllable Om. When a pair
come together they fulfil each other's desire.
7.
He who knows this as stated above and meditates on the
syllable Om, the Udgitha, becomes, indeed, a fulfiller of
desires.
8.
This syllable Om is used to give assent, for wherever one
assents to something, one says Om (yes). Now, what is assent is
gratification. He who knows this and meditates on the syllable
Om, the Udgitha, becomes, indeed, a gratifier of desires.
9.
By means of this syllable the threefold knowledge proceeds.
When adhvaryu priest gives an order in a sacrifice, he says Om.
When the hotri priest recites the hymn, he says Om. When the
udgatri priest sings the Saman, he says Om. All this is done for
the glory of the Imperishable Atman by the greatness of that
syllable and by its essence.
10.
It may be contended that he who knows this true meaning of
the syllable Om and he who does not, perform the same
sacrifice and therefore must reap the same fruit. But this is not
so. The results of knowledge and ignorance are different. Work
that is done with knowledge, faith and the Upanishad (i.e.
meditation on the deities) produces more powerful fruit.
This is, verily, the detailed explanation of the syllable Om.
Chapter II - Meditation on Om as the Prana
1.
When the gods and the demons, both offspring of Prajapati,
fought with each other, the gods took hold of the Udgitha,
thinking that with this they would vanquish the demons.
2.
They (i.e. the gods) meditated on the Udgitha (Om) as the
prana which functions through the nose. But the demons
pierced it (i.e. the prana) with evil. Therefore with it (i.e. the
breath) one smells both what is pleasant-smelling and what is
foul-smelling. For the breath is pierced by evil.
3.
Then they meditated on the Udgitha as speech. But the demons
pierced it with evil. Therefore one speaks both truth and
falsehood. For speech is pierced by evil.
4.
Then they meditated on the Udgitha as the eye. But the demons
pierced it with evil. Therefore one sees both what is sightly and
what is unsightly. For the eye is pierced by evil.
5.
Then they meditated on the Udgitha as the ear. But the demons
pierced it with evil. Therefore one hears both what is worth
hearing and what is not worth hearing. For the ear is pierced by
evil.
6.
Then they meditated on the Udgitha as the mind. But the
demons pierced it with evil. Therefore one thinks both proper
and improper thoughts. For the mind is pierced by evil.
7.
Then they meditated on the Udgitha as the principal (mukhya)
prana. But as a clod of earth hitting a stone is scattered, even so
the demons were destroyed when they hit it.
8.
As a clod of earth is scattered when hitting a stone, thus will he
be scattered who wishes evil to one who knows this or who
injures him; for he is a solid stone.
9.
With this (i.e. the principal vital breath) one does not discern
what pleasant-smelling and what is foul-smelling; for it is
unsmitten by evil. Whatever a person eats or drinks with it (the
principal vital breath) supports the other pranas. That is why
they depart when, at the time death, it no longer supports them
by eating and drinking. It opens the mouth at the time of death
as if the dying man wished to eat.
10-13.
Angira meditated on the Udgitha as the principal prana. people
call it (i.e. the prana) Angiras, because it is the essence (rasa) of
the limbs (anga).
Brihaspati meditated on the Udgitha as the principal prana.
People call it (the prana) Brihaspati, because speech is great
(brihat) and it is the lord (pati) of speech.
Ayasya meditated on the Udgitha as the principal prana. People
call it (the prana) as Ayasya; because it comes (ayate) from the
mouth (asya).
Vaka, the son of Dalbhya, knew it (the prana); he became the
udgatri priest of the sacrificers dwelling in the Naimisha forest.
By singing the Udgitha he fulfilled all their desires.
14.
He who knows this as described above and meditates upon the
imperishable Udgitha (Om) obtains all his desires by singing
the Udgitha.
So much for the Udgitha as meditates on with reference to the
body.
Chapter III - Meditation on the Udgitha as the Sun and
the Vyana
1.
Now is described the meditation on the Udgitha with reference
to the gods:
One should meditate on the Udgitha as the sun who gives
warmth. When he (the sun) rises he sings the Udgitha for the
benefit of all creatures. When he rises he destroys darkness and
fear. He who knows this becomes the destroyer of darkness and
fear.
2.
This prana and that sun are the same. This is warm and that is
warm. This they call svara (what goes out) and that, pratyasvara
(what returns). Therefore one should meditate on the Udgitha
as this and that.
3.
One should meditate on the Udgitha as the vyana. That which
one breathes out is the prana and that which one breathes in is
the apana. That which is the junction of the prana and the apana
is the Vyana. This vyana is speech. Therefore when one utters
speech one stops the prana and the apana.
4.
That which is speech is the Rik. Therefore when a man utters a
Rik he neither breathes out nor breathes in. That which is the
Rik is the Saman. Therefore when a man sings a Saman, he
neither breathes out nor breathes in. That which is the Saman is
the Udgitha. Therefore when a man sings the Udgitha he
neither breathes out nor breathes in.
5.
And other works also which require strength, such as the
kindling of fire by rubbing, running a race and stringing a
strong bow, are performed without breathing out or breathing
in. Therefore one should meditate on the Udgitha as the vyana.
6.
One should meditate on the letters of the word Udgitha (i.e. ut,
gi and tha). Ut is the prana, for a man rises (uttishthati) by
means of the prana. Gi is speech, for speeches are called girah.
Tha is food, for all this subsists (sthita) on food.
7.
Ut is heaven, gi the mid-region and tha the earth. Ut is the
sun, gi the air and tha fire. Ut is the Sama-Veda, gi the
Yajur-Veda and tha the Rig-Veda. To him who thus
meditates speech yields milk and milk is speech. He who
knows this and meditates on the letters of the Udgitha becomes
the possessor of food and the eater of food.
8.
Next follows the fulfilment of prayers. One should thus
meditate on the object one wishes to obtain through meditation:
he (i.e. the udgatri priest) should meditate on the Saman with
which he is going chant the praise.
9.
He (the udgatri priest) should meditate on the Rik in which that
Saman occurs, on the rishi to whom it was revealed and on the
deity whom he is going to praise.
10.
He (the udgatri priest) should meditate on the metre in which
he is going to chant the praise; he should meditate on the hymn
by which he is going to chant the praise.
11.
He (the udgatri priest) should meditate on the quarter of space
facing which he is going to chant the praise.
12.
Finally, he (the udgatri priest) should meditate on himself and
then on the object desired and chant the praise correctly. Thus
will be quickly fulfilled for him the desire, desiring which he
may offer the hymn of praise, yea, desiring which he may offer
the hymn of praise.
Chapter IV - Meditation on Om as Fearlessness and
Immortality
1.
The syllable Om, called the Udgitha, should be meditated upon;
for people sing the Udgitha, beginning with Om.
Now follows the detailed explanation of this syllable.
2.
The gods, afraid of death, entered upon the threefold
knowledge. They covered themselves with the metrical hymns.
Because they covered (acchadayan) themselves with the
hymns, the hymns are called chhandas.
3.
As a fisherman might observe a fish in shallow water, so death
observed the gods in the Rik, the Yajus and the Saman. They
too came to know this, rose from the Rik, the Yajus and the
Saman and entered the Svara (Om) alone.
4.
When a man has mastered the Rig-Veda he loudly utters Om;
he does the same when he has mastered the Sama-Veda and
the Yajur-Veda. The Svara is the syllable Om; it is immortal
and fearless. The gods, by entering it, became immortal and
fearless.
5.
He who, knowing this, sings the praise of the syllable Om
enters this same syllable, called the Svara, which is immortal
and fearless. Having entered it, he becomes immortal as the
gods are immortal.
Chapter V - Meditation on Om as the Sun and the Prana
1.
Now, verily, that which is the Udgitha is the Pranava; that
which is the Pranava is the Udgitha. Yonder sun is the Udgitha.
It is the Pranava, because it moves along uttering Om.
2.
Kaushitaki in olden times said to his son: "I sang the praise of
the sun regarding it as one with its rays; therefore you are my
only son. Meditate on the rays and the sun as different from
each another and you will have many sons."
So much with reference to the gods.
3.
Now with reference to the body:
One should meditate on the Udgitha as the principal prana, for
(i.e. the prana) moves in the body uttering Om.
4.
Kaushitaki in olden times said to his son: "I sang the praise of
the principal prana alone; therefore you are my only son.
Meditate on the Udgitha as the manifold prana and you will
have many sons."
5.
Now, verily, that which is the Udgitha is the Pranava; that
which is the Pranava is the Udgitha. He (i.e. the udgatri priest)
who knows this, rectifies from the seat of the hotri priest any
mistake committed by him (the udgatri priest), yea he rectifies
it.
Chapter VI - The Luminous Person in the Solar Orb
1.
This earth is the Rik and fire is the Saman. This Saman (i.e.
fire) rests on that Rik (i.e. the earth). Therefore the Saman is
sung resting on the Rik. Sa is the earth, ama is fire; thus they
(the earth and fire) are designated as Sama.
2.
The mid-region is the Rik and the air is the Saman. This
Saman (i.e. the air) rests on that Rik (i.e. the mid-region).
Therefore the Saman is sung, resting on the Rik. Sa is the
mid-region, ama is the air; thus they (the mid-region and the
air) are designated as Sama.
4.
The stars are the Rik and the moon is the Saman. This Saman
(i.e. the moon) rests on that Rik (i.e. the stars). Therefore the
Saman is sung, resting on the Rik. Sa is the stars, ama is the
moon; thus they (the stars and the moon) are designated as
Sama.
5.
Now, the white radiance of the sun is the Rik and its blue
intense darkness is the Saman. This Saman (i.e. the darkness)
rests on that Rik (i.e. the radiance). Therefore the Saman is
sung, resting on the Rik.
6-
7.
Sa is the white radiance of the sun, ama is its blue intense
darkness; thus they (the radiance and the darkness) are
designated as Sama.
Now, the golden person who is seen in the sun, who has a
golden beard and golden hair, who is golden to the very tips of
his nails-his eyes are like a lotus flower, red as the rump of a
monkey.
His name is Ut, for he has risen (udita) above all evil. He, too,
who knows this rises above all evil.
Chapter VII - The Person in the Eye
1.
Now with reference to the body:
Speech is the Rik and the prana is the Saman. This Saman (the
prana) rests on that Rik (speech). Therefore the Saman is sung,
resting on the Rik. Sa is speech, ama is the prana; thus they
(speech and the prana) are designated as Sama.
2.
The eye is the Rik and the atman is the Saman. This Saman (the
atman) rests on that Rik (speech). Therefore the Saman is sung,
resting on the Rik. Sa is the eye, ama is the atman; thus they
(the eye and the atman) are designated as Saman.
3.
The ear is the Rik and the mind is the Saman. This Saman (the
mind) rests on that Rik (the ear). Therefore the Saman is sung,
resting on the Rik. Sa is the ear, ama is the mind; thus they (the
ear and the mind) are designated as Sama.
4.
Now, the white radiance of the eye is the Rik and its blue
intense darkness is the Saman. This Saman (darkness) rests on
that Rik (radiance). Therefore the Saman is sung, resting on the
Rik. Sa is the white radiance of the eye, ama is its blue intense
darkness; thus they (the radiance and the darkness) are
designated as Sama.
5.
Now, the person who is seen in the eye is the Rik, he is the
Saman, he is the Uktha, he is the Yajus, he is Brahman. The
form of this person in the eye is the same as the form of that
person in the sun. The joints this person in the eye are the same
as the joints of that person in the sun; the name of this one (Ut)
is the same as the name of that one.
6.
He is the lord of the worlds which spread beneath that (i.e. the
eye) and also of all the wishes of men. Therefore all who sing
to the vina sing of him and from him they obtain wealth.
7.
He who, knowing this (i.e. the Udgitha), sings the Saman, sings
both. Through that (i.e. the person in the sun) he obtains the
world beyond that (i.e. the sun) and the wishes of the gods.
8-
9.
Likewise, through this (i.e. the person in the eye), he obtains
the worlds that spread beneath that (i.e. the eye) and all the
wishes of men.
Therefore an udgatri priest who knows this may say to the
sacrificer for whom he acts as priest:
"What desire of yours shall I fulfil by singing?"
For he who, knowing this, sings the Saman is able to fulfil
wishes through his singing of the Saman, yea, through his
singing of the Saman.
Chapter VIII - The Story of the Pravahana (I)
1.
There were three men versed in the Udgitha: Silaka the son of
Salavat, Chaikitayana of the line of Dalbhya and Pravahana the
son of Jivala. They said: "We are indeed versed in the Udgitha.
Let us have a discussion of the Udgitha."
2.
"Let it be so," they said and sat down. Then Pravihana the son
Jivala said: "Revered Sirs, you speak first and I shall listen to
what the two brahmins have to say."
3.
Then Silaka the son of Salavat said to Chaikitayana of the line
Dalbhya: "Well, may I question you?"
"Do ask," he said.
4-5.
"What is the support of the Saman?"
"Tone (svara)," he replied.
"What is the support of tone?"
"The prana (vital breath)," he replied.
"What is the support of the prana?"
"Food," he replied. "What is the support of food?"
"Water," he replied.
"What is the support of water?"
"Yonder world (heaven)," he replied.
"What is the support of yonder world?"
"Let no one carry the Saman beyond the heavenly world. We
place the Saman in the heavenly world, for the Saman is
praised as heaven."
6.
Then Silaka the son of Salavat said to Chaikitayana of the line
of Dalbhya: "O Dalbhya your Saman is not firmly established.
If at this time anyone who knew the support of the Saman were
to say:'Your head shall fall off;' surely your head would fall
off."
7.
"Well then, revered Sir, let me learn it from you," said
Chaikitayana.
"Learn it," replied Silaka.
"What is the support of that world?"
"This world," he replied.
"What is the support of this world?"
"Let no one carry the Saman beyond this world, which is its
support.
We place the Saman in this world as its support, for the Saman
is praised as the support (i.e. this world)."
8.
Then said Pravahana the son of Jivala: O son of Salavat, your
Saman (i.e. this earth) has an end. If at this time anyone who
knew the support of the Saman were to say:'Your head shall
fall off,' surely your head would fall off."
"Well then, let me learn this from you, revered Sir," said
Silaka.
"Learn it," said Pravahana.
Chapter IX - The Story of Pravahana (II)
1.
"What is the support of this world?" asked Silaka.
"The akasa," said Pravahana. "For all these beings are created
from the akasa and return to the akasa. The akasa is greater
than these; therefore the akasa is the supreme support."
2.
This is the Udgitha (Om), the most excellent; this is endless.
He who, knowing this, meditates on the Udgitha obtains the
most excellent life and wins the most excellent worlds.
3-
4.
Atidhanvan the son of Sunaka, having taught this Udgitha to
Udarasandilya, said: "As long as any of your descendants know
this Udgitha, their life shall be the most excellent in this world
and likewise in the other world."
He who thus knows the Udgitha and meditates on it-his life
shall be the most excellent in this world and likewise in the
other world, yea, the other world.
Chapter X - The Story of Ushasti (I)
1.
When the crops of the Kurus were destroyed by thunderstorms,
Ushasti the son of Chakra, with his child-wife, lived in a
deplorable condition in the village of a man who owned an
elephant.
2.
He (Ushasti) begged food from the owner of the elephant, who
was eating some wretched beans. He (the owner of the
elephant) said: "I have nothing but what is set before me."
3.
Ushasti said: "Give me these."
He gave the beans and said: "Here is some water left over from
my drinking."
Ushasti said: "If I drink this, I will then be drinking what has
been left by another."
4.
The owner of the elephant said: "Were not those beans also left
over and therefore unclean?"
Ushasti replied: "I should not have lived if I had not eaten
them; but I can get water wherever I like."
5.
Having himself eaten, Ushasti gave his wife what was left. But
she, having eaten before, took them (i.e. the beans) and put
them away.
6.
Next morning, on awaking, he said: "Alas, if I could get even
little a to eat, I might earn some money. The king over here is
going to perform a sacrifice; he would choose me for all the
priestly offices."
7.
His wife said to him: "Here, my husband, are the beans." After
eating them, he went to the sacrifice that was about to be
performed.
8.
He saw there the assembled udgatri priests and sat near them in
place where they would sing the hymns. He said to the prastotri
priest:
9.
"O prastotri priest, if without knowing the deity that belongs to
Prastiva, you sing the Prastiva, your head will fall off"
10-11. In the same manner he addressed the udgatri priest: "O udgatri priest, if without knowing the deity that belongs to the Udgitha, you sing the Udgitha, your head will fall off." In the same manner he addressed the pratihartri priest: "O pratihartri priest, if without knowing the deity that belongs to the Pratihara, you sing the Pratihara, your head will fall off." They all stopped performing their duties and sat in silence.
Chapter XI - The Story of Ushasti (II)
1.
The sacrificer said to him (Ushasti): "I should like to know who
you are, revered Sir."
"I am Ushasti the son of Chakra," he replied.
2.
He (the sacrificer) said: "Revered Sir, I looked for you to
perform all these priestly offices, but not finding you, Sir, I
have chosen others."
3.
"But now, Sir, please take up all the priestly offices."
"So be it," said Ushasti, "but let these priests, with my
permission, sing the hymns of praise. You will, however, give
me as much wealth as you give them."
"So be it," said the sacrificer.
4.
Thereupon the prastotri priest approached him and said: "Sir,
you said to me:'O prastotri priest, if without knowing the deity
that belongs to the Prastava, you sing the Prastava, your head
will fall off.' Which is that deity?"
5.
Ushasti said: "The prana is that deity. For all these beings
merge in the prana alone and from the prana alone do they rise.
This is deity which belongs to the Prastava. If without knowing
him you chanted the Prastava after having been cursed by me,
your head would have fallen off."
6.
Then the udgatri priest approached him and said: "Sir, you said
to me:'O udgatri priest, if without knowing the deity that
belongs to the Udgitha, you sing the Udgitha, your head will
fall off.' Which is that deity?"
7.
Ushasti said: "The sun is that deity. For all these beings praise
the sun which is high up. This is the deity which belongs to the
Udgitha. If without knowing him you had chanted the Udgitha
after having been cursed by me, your head would have fallen
off."
8.
Then the pratihartri priest approached him and said: "Sir, you
said to me:'O pratihartri priest, if without knowing the deity
that belongs to the Pratihara, you sing the Pratihara, your head
will fall off.' Which is that deity?"
9.
Ushasti said: "Food is that deity. For all these beings take food
and live. This is the deity that belongs to the Pratihara. If
without knowing him you had chanted the Pratihara after
having been cursed by me, your head would have fallen off."
Chapter XII - The Udgitha of the Dogs
1.
Now follows the Udgitha of the dogs:
One day, Vaka the son of Dalbhya, or as he was also called,
Glava son of Mitra, went forth to study the Vedas.
2.
A white dog appeared before him. Other dogs, gathering
around, said to him (i.e. the white dog): "Revered Sir, please
sing for us, so we may obtain food; we are hungry."
3.
He (the white dog) said to them: "Come to me here tomorrow
morning." Vaka the son of Dalbhya, or as he was also called,
Glava son of Mitra, kept watch.
4.
Just as the priests move along, holding to one another, when
they are about to sing praises with the Vahishpavamana hymn,
so did the dogs move along. Then they sat down and uttered the
syllable Him.
5.
Om. Let us eat! Om. Let us drink! Om. Let the sun, who is the
luminous deity (deva), the giver of rain (Varuna), the lord of
creatures (Prajapati), bring food here!
Now a prayer to the sun: O lord of food, bring food here, bring
it here. Om.
Chapter XIII - The Mystical Meaning of the Stobha
Syllables
1.
This Earth is verily the syllable hau; the air is the syllable hai;
the moon is the syllable atha; the self is the syllable iha; the fire
is the syllable i.
2.
The sun is the syllable u; the invocation is the syllable e; the
Visve-devas are the syllable au-ho-i; Prajapati is the
syllable him; the prana the syllable svara; food is the syllable
ya; Virat is the syllable vak.
3.
Indefinable is the thirteenth stobha, namely, the variable
syllable hum.
4.
To him who knows this secret knowledge of the Samans,
speech yields milk and milk is speech. He becomes the
possessor of food and the eater of food-he who knows this,
yea, he who knows this.
Part Two
Chapter 1 - Meditation on the Fivefold Saman (I)
1.
Om. Meditation on the whole of the Saman is good. Whatever
is good, people say it is Saman; and whatever is not good,
people say it is not Saman.
2.
Thus people say: "He approached him with Saman," that is to
say, "He approached him in a becoming manner." Again they
say: "He approached him without Saman," that is to say, "He
approached him in an unbecoming manner."
3.
And they also say: "Truly this is Saman for us," that is to say,
"It is good for us," when it is good. Again, they say: "Truly this
is not Saman for us," that is to say, "It is not good for us," when
it is not good.
4.
He who, knowing this, meditates on the Saman as good-all
good qualities will approach him quickly, ay, they will accrue
to him.
Chapter II - Meditation on the Fivefold Saman (II)
1.
One should meditate on the fivefold Saman as the five worlds.
The syllable Him is the earth, the Prastava fire, the Udgitha the
sky, the Pratihara the sun, the Nidhana heaven. This is with
reference to the ascending order.
2.
Now with reference to the descending order:
The syllable Him is heaven, the Prastava the sun, the Udgitha
the sky, the Pratihara fire, the Nidhana the earth.
3.
The worlds in the ascending and descending orders belong to
him who, knowing this, meditates on the fivefold Saman as the
worlds.
Chapter III - Meditation on the Fivefold Saman as Rain
1.
One should meditate on the fivefold Saman as rain. The
syllable Him is the wind that blows from the east, the Prastava
is the cloud that forms, the Udgitha is what rains, the Pratihara
is the lightning and the thunder.
2.
The Nidhana is the cessation. It rains for him whenever he
desires and he brings rain for others even when there is no rain
who, knowing this, meditates on the fivefold Saman as rain.
Chapter IV - Meditation on the Fivefold Saman as Water
1.
One should meditate on the fivefold Saman in all the waters.
When the clouds gather, that is the syllable Him; when it rains,
that the Prastava; the rivers which flow to the east, these are the
Udgitha; the rivers which flow to the west, these are the
Pratihara; the ocean is Nidhana.
2.
He does not die in water and he becomes rich in water who,
knowing this, meditates on the fivefold Saman in all the waters.
Chapter V - Meditation on the Fivefold Saman as the
Seasons
1.
One should meditate on the fivefold Saman as the seasons. The
syllable Him is the spring, the Prastava the summer, the
Udgitha the rainy season, the Pratihara the autumn, the Nidhana
the winter.
2.
The seasons belong to him and he becomes rich in seasons
who, knowing this, meditates on the fivefold Saman as the
seasons.
Chapter VI - Meditation on the Fivefold Saman in
Animals
1.
One should meditate on the fivefold Saman in animals. The
syllable Him is goats, the Prastava sheep, the Udgitha cows, the
Pratihara horses, the Nidhana man.
2.
Animals belong to him as objects of enjoyment and he becomes
rich in animals who, knowing this, meditates on the fivefold
Saman in animals.
Chapter VII - Meditation on the Fivefold Saman as the
Senses
1.
One should meditate on the fivefold Saman, which is the most
excellent, as the pranas (senses). The syllable Him is smell (i.e.
the nose), the Prastava speech (the tongue), the Udgitha sight
(the eye), the Pratihara hearing (the ear), the Nidhana the mind.
These are each greater than the preceding.
2.
The most excellent objects belong to him, nay, he conquers the
most excellent worlds who, knowing this, meditates on the
fivefold Saman, which is the most excellent, as the senses.
Chapter VIII - Meditation on the Sevenfold Saman in
Speech
1.
Now for the sevenfold Saman:
One should meditate on the sevenfold Saman in speech. When
there is the syllable Hum in speech, that is the syllable Him;
likewise Pra is the Prastava, A is the Adi.
2.
Ud is the Udgitha, Pra the Pratihara, Upa the Upadrava, Ni the
Nidhana.
3.
For him speech yields milk, which is the milk of speech and he
becomes rich in food and the eater of food who, knowing this,
meditates on the sevenfold Saman in speech.
Chapter IX - Meditation on the Sevenfold Saman as the
Sun
1.
One should meditate on the sevenfold Saman as yonder sun.
The sun is the Saman because he is always the same (sama). He
is the Saman because he makes everyone cherish the same
thought: "He faces me," "He faces me."
2.
One should know that all beings depend upon him (i.e. the sun).
What he is before his rising is the syllable Him. The animals
depend upon it (i.e. Him). Therefore the animals say "Him"
before the sunrise, for they partake of the syllable Him of the
Saman (sun).
3.
What he (the sun) is just after he has risen, that is the Prastava.
Men depend upon it. Therefore men love praise (prastuti) and
eulogy, for they partake of the Prastava of that Saman.
4.
What he is when the rays go forth, that is the Adi. Birds depend
upon It. Therefore birds hold themselves without support in the
sky and fly about, for they partake of the Adi of that Saman.
5.
What he is just at midday, that is the Udgitha. The devas (gods)
are dependent upon it. Therefore they are the best of the
offspring of Prajapati, for they partake of the Udgitha of that Sa
man.
6.
What he is after midday and before afternoon, that is the
Pratihara. The foetuses depend upon it. Therefore they are held
in the womb after being conceived and do not fall, for they
partake of the Pratihara of the Saman.
7.
What he is after the afternoon and before sunset, that is the
Upadrava. The animals of the forest depend upon it. Therefore
they run (upadravanti) to the forest and their caves when they
see a man, for partake of the Upadrava of that Saman.
8.
What he is just after the sunset, that is the Nidhana. The Manes
depend upon it. Therefore they put them (i.e. the Manes) down
(nidadhati), for they partake of the Nidhana of that Saman.
Thus a man meditates on the sevenfold Saman as the sun.
Chapter X - Meditation on the Sevenfold Saman through
the Number of Syllables
1.
Next one should meditate on the sevenfold Saman which has a
uniform number of syllables and which leads beyond death:
The word Himkara has three syllables, the word Prastava has
three syllables.
Hence they are equal (sama).
2.
The word Adi has two syllables and the word Pratihara has four
syllables. If we take one syllable from Pratihara and join to
Adi, they become equal (sama).
3-
4.
The word Udgitha has three syllables and the word Upadrava
has four syllables. With three and three syllables they should be
equal. One syllable being left out, it becomes trisyllabic. Hence
the equality (sama).
The word Nidhana has three syllables; therefore it is equal.
These make twenty-two syllables of the sevenfold Saman.
5.
With twenty-one syllables he reaches the sun; for the sun is
the twenty-first from here. With the twenty-second he
conquers what is beyond the sun; that plane is blessed and free
from grief.
6.
He obtains here victory over the sun (death); and to him comes
victory higher than the victory over the sun who, knowing this,
meditates on the sevenfold Saman which has a uniform number
syllables and which leads beyond death, yea, who meditates
upon the sevenfold Saman.
Chapter XI - Meditation on the Gayatra Saman
1.
The syllable Him is the mind, the Prastava speech, the Udgitha
sight, the Pratihara hearing, the Nidhana breath (the prana).
This is the Gayatra Saman, as interwoven in the five pranas.
2.
He who thus knows this Gayatra Saman interwoven in the
pranas preserves his sense-organs intact, reaches the full
length of life, lives brightly, becomes great in children and
cattle, great in fame. For him who meditates on the Gayatra
Saman the injunction is: "Be high-minded."
Chapter XII - Meditation on the Rathantara Sama
1.
The rubbing of the fire-sticks is the syllable Him; the rising of
smoke is the Prastava; the burning is the Udgitha; the forming
of embers is the Pratihara; the going out is the Nidhana. This is
the Rathantara Saman as interwoven in fire.
2.
He who thus knows this Rathantara Saman as interwoven in
fire becomes radiant with the light of Brahman and endowed
with a good appetite; he reaches the full length of life, lives
brightly, becomes great in children and cattle, great in fame.
For him the injunction is: "Do sip water or spit before the fire."
Chapter XIII - Meditation on the Vamadevya Saman
1.
A man's beckoning to a woman is the syllable Him; his
gratifying her is the Prastava; his lying with her is the Pratihara;
his spending time with her is the Nidhana; and the finishing of
the sexual act is also the Nidhana. This is the Vamadevya
Saman as interwoven in sexual intercourse.
2.
He who thus knows the Vamadevya Saman as interwoven in
sexual intercourse does not suffer from the pang of separation
and procreates from every intercourse; he reaches the full
length of life, lives brightly, becomes great in children and
cattle, great in fame. For him the injunction is: "Do not reject a
woman who comes to you seeking intercourse".
Chapter XIV - Meditation on the Brihat Saman
1.
The rising of the sun is the syllable Him; the risen sun is the
Prastava; the midday sun is the Udgitha; the afternoon sun is
Pratihara; the setting sun is the Nidhana. This is the Brihat
Saman as interwoven in the sun.
2.
He who thus knows the Brihat Saman as interwoven in the
becomes radiant and endowed with a good appetite; he reaches
the full length of life, lives brightly, becomes great in children
and cattle, great in fame. For him the injunction is: "Do not
decry the burning sun."
Chapter XV - Meditation on the Vairupa Saman
1.
The gathering of the mists is the syllable Him; the forming of
clouds is the Prastava; the raining is the Udgitha; the flashing
and thundering are the Pratihara; the ceasing of the rain is the
Nidhana. This is the Vairupa Saman as interwoven in the
clouds.
2.
He who thus knows the Vairupa Saman as interwoven in the
clouds obtains cattle of various forms and of beautiful form; he
reaches the full length of life, lives brightly, becomes great in
children and cattle, great in fame. For him the injunction is:
"Do not decry the rain."
Chapter XVI - Meditation on the Vairaja Saman
1.
The syllable Him is the spring, the Prastava the summer, the
Udgitha the rainy season, the Pratihara the autumn, the Nidhana
the winter. This is the Vairaja Saman as interwoven in the
seasons.
2.
He who thus knows the Vairaja Saman as interwoven in the
seasons shines through children, cattle and the light of
Brahman; he reach the full length of life, lives brightly,
becomes great in children and cattle, great in fame. For him the
injunction is: "Do not decry the seasons."
Chapter XVII - Meditation on the Sakvari Saman
1.
The syllable Him is the earth, the Prastava the sky, the Udgitha
heaven, the Pratihara the quarters, the Nidhana the sea. This is
the Sakvari Saman as interwoven in the worlds.
2.
He who thus knows the Sakvari Saman as interwoven in the
worlds becomes the possessor of the worlds; he reaches the full
length of life, lives brightly, becomes great in children and
cattle, great in fame. For him the injunction is: "Do not decry
the worlds."
Chapter XVIII - Meditation on the Revati Saman
1.
The syllable Him is goats, the Prastava sheep, the Udgitha
cows, the Pratihara horses, the Nidhana man. This is the Revati
Saman interwoven in animals.
2.
He who thus knows these Revati Samans as interwoven in
animals becomes the possessor of animals; he reaches the full
length of life, lives brightly, becomes great in children and
cattle, great in fame. For him the injunction is: "Do not decry
animals."
Chapter XIX - Meditation on the Yajnayajniya Saman
1.
The syllable Him is hair, the Prastava skin, the Udgitha flesh,
the Pratihara bone, the Nidhana marrow. This is the
Yajnayajniya Saman as interwoven in the members of the body.
2.
He who thus knows the Yajnayajniya Saman as interwoven in
the members of the body becomes possessed of limbs; he is not
crippled in any limb, he reaches the full length of life, lives
brightly, becomes great in children and cattle, great in fame.
For him the injunction is: "For one year do not eat meat" or ''Do
not eat meat at all."
Chapter XX - Meditation on the Rajana Saman
1.
The syllable Him is fire, the Prastava air, the Udgitha the sun,
the Pratihara the stars, the Nidhana the moon. This is the
Rajana Saman as interwoven in the gods.
2.
He who thus knows the Rajana Saman as interwoven in the
gods obtains the same world as the gods, acquires the same
prosperity as theirs and realizes union with them; he reaches the
full length of lives brightly, becomes great in children and
cattle, great in fame. him the injunction is: "Do not decry the
brahmins."
Chapter XXI - Meditation on the Saman as Interwoven in
Everything
1.
The syllable Him is the three Vedas; the Prastava is these three
worlds; the Udgitha is fire (Agni), air (Vayu) and the sun
(Aditya); the Pratihara is the stars, the birds and the rays; the
Nidhana is the serpents, the gandharvas and the Manes. This is
the Saman as interwoven in everything.
2.
He who thus knows this Saman as interwoven in everything
becomes everything.
3.
On this there is the following verse: "There are the fivefold
three. Greater than these or besides these there is nothing."
4.
He who knows this, knows everything. All regions bring him
gifts.
Chapter XXII - The different notes employed in the
Chanting of the Saman
1.
An Udgatri priest thinks thus: "I choose the deep-sounding
note of the Saman, which is good for the cattle and which
belongs to fire (Agni). The undefined note belongs to Prajapati,
the defined note to Soma (the moon), the soft and smooth note
to Vayu (the air), the smooth and strong note to Indra, the
heron-like note to Brihaspati and dull note to Varuna." Let a
man cultivate all these, avoiding, however, the note of Varuna.
2.
A man should sing, wishing that by his song he may secure
immortality for the gods: "May I obtain by my song oblations
(svadha) for the Manes, hope for men, grass and water for
cattle, heaven for the sacrificer and food for myself." Thus
reflecting on all these in his mind, he (the udgatri priest) should
chant the praises without making mistakes in pronunciation etc.
3.
All vowels belong to the different parts of Indra's body, all
sibilants to Prajapati, all consonants to Mrityu (death). If
someone should reprove him (i.e. the udgatri priest who knows
this) regarding the pronunciation of vowels, let him say: "I
went to Indra for my refuge when pronouncing my vowels. He
will answer you."
4.
And if someone should reprove him for his sibilants, let him
say: "I went to Prajapati for my refuge. He will smash you."
And if someone should reprove him for his consonants, let him
say" I went to Mrityu for my refuge. He will burn you to
ashes."
5.
All vowels should be pronounced with resonance and strength
and with the thought on the part of the singer: "May I impart
strength to Indra (the prana)." All the sibilants should be
pronounced full-without being swallowed or thrown out and
with the thought: "May I give myself to Prajapati." All
consonants should be pronounced slowly and without mixing
them with the others and with the thought: "May I withdraw
myself from death."
Chapter XXIII - Praise of Om Unassociated with any
Ritual
1.
There are three divisions of dharma: Sacrifice, study and
charity form the first. Austerity is the second. Dwelling in the
house of the teacher as a brahmacharin, always mortifying the
body in the house of the teacher, is the third. All those who
practise these dharmas attain the worlds of the virtuous. But
one who is established in Brahman obtains Immortality.
2.
Prajapati brooded on the worlds. From them, thus brooded
upon, there was revealed in his heart the threefold knowledge.
He brooded on it and from it, thus brooded upon, there issued
forth these syllables: Bhuh, Bhuvah and Svah.
3.
He brooded on them (the three syllables) and from them, thus
brooded upon, there issued forth Om. As all leaves are held
together by a midrib, so is all speech held together by Om
(brahman). Om is all thus, yea, On is all this.
Chapter XXIV - The Different Planes attained by the Sacrificer
1-2. The expounders of Brahman (i.e. the Vedas) ask: "Since the morning oblation belongs to the Vasus, the midday oblation to the Rudras and the third (i.e. evening) oblation to the Adityas and the Visve-devas, "Where, then, is the world of the sacrificer?" He who does not know this, how can he perform the sacrifice? Only he who knows should perform it.
3-4. Before beginning the morning chant, the sacrificer, sitting behind the Garhapatya Fire and facing the north, sings the Saman addressed to the Vasus: "O Fire! Open the door of the earth-world. Let us see thee, that we may rule this earth.
5-6. Then the sacrificer offers an oblation, reciting thus: "Adoration to Agni, who dwells in the earth-world! Secure this world for me, the sacrificer. That is the world for the sacrificer. "I, the sacrificer, will go thither when this life is over. Svaha!" Afterwards the sacrificer chants: "Cast away the bolt of the earth-world." Having said this, he rises. To him the Vasus offer the world connected with the morning oblation.
7-8. Before beginning the midday oblation, the sacrificer, sitting behind the Dakshina Fire and facing the north, sings the Saman addressed to the Rudras: "O Fire! Open the door of the sky-world. Let us see thee, that we may rule wide in the sky-world."
9-10.
Then the sacrificer offers an oblation, reciting thus: "Adoration
to Vayu, who dwells in the sky-world! Secure this world for
me, the sacrificer. That is the world for the sacrificer.
"I, the sacrificer, will go thither when this life is over. Svaha!"
Afterwards the sacrificer chants: "Cast away the bolt of the
sky-world." Having said this, he rises. To him the Rudras
offer the world connected with the midday oblation.
11-
13.
Before beginning the third (i.e. evening) oblation, the sacrificer,
sitting behind the Ahavaniya Fire and facing the north, sings
the two Samans addressed to the Adityas and the Visve-
devas:
"O Fire! Open the door of the heaven-world. Let us see thee,
that we may rule supreme in heaven." This is addressed to the
Adityas.
Next the Saman addressed to the Visve-devas: "O Fire! Open
the door of the heaven-world. Let us see thee, that we may
rule supreme in heaven."
14-15.
Then the sacrificer offers an oblation, reciting thus: "Adoration
to Adityas and the Visve-devas, who dwell in the heaven-
world! Secure this world for me, the sacrificer. That is the
world for the sacrificer.
"I, the sacrificer, will go thither when this life is over. Svaha!
Afterwards the sacrificer chants: "Cast away the bolt of the
heaven-world." Having said this, he rises.
16.
To him the Adityas and the Visve-devas offer the world
connected with the third oblation. He (the sacrificer) who
knows this knows the measure of the sacrifice, yea, he knows
it.
Part Three
Chapter 1 - The Honey-Doctrine (Rig-Veda)
1.
Yonder sun is, verily, the honey of the gods. Heaven is the
cross-beam. The mid-region is the hive. The particles of
water-vapours drawn by the sun through its rays are the eggs.
2-3.
The eastern rays of the sun are the eastern honey-cells. The
Rik-verses are the bees. The ritual laid down in the Rig-
Veda is the flower. The water of the sacrificial libations is the
nectar of the flower.
These Riks heated the Rig-Veda. From it, thus heated, issued
forth-as its essence-fame, radiance of the body, vigour of
the senses, virility and the food that is eaten.
4.
That essence flowed forth and went toward the sun and that
forms what is called the red colour of the rising sun.
Chapter II - The Honey-Doctrine (Yajur-Veda)
1.
The southern rays of the sun are the southern honey-cells. The
Yajus-verses are the bees. The ritual laid down in the Yajur-
Veda is the flower. The water of the sacrificial libation is the
nectar of the flower.
2.
These Yajus-verses heated the Yajur-Veda. From it, thus
heated, issued forth-as its essence-fame, radiance of the
body, vigour of the senses, virility and the food that is eaten.
3.
That essence flowed forth and went toward the sun. That forms
what is called the white colour of the sun.
Chapter III - The Honey-Doctrine (Sama-Veda)
1.
The western rays of the sun are the western honey-cells. The
Saman-verses are the bees. The Sama-Veda is the flower.
The water is the nectar.
2.
The Samans heated the Sama-Veda. From it, thus heated,
issued forth-as its essence-fame, radiance, vigour of the
senses, virility and the food that is eaten.
3.
That flowed forth and went toward the sun. called the dark
colour of the sun.
Chapter IV - The Honey-Doctrine (Atharva-Veda)
1.
The northern rays of the sun are the northern honey-cells. The
verses of the Atharvangirasa are the bees. The Itihasa-purana
is the flower. The water is the nectar.
2.
These very hymns of the Atharvangirasa heated the Itihasa-
purana. From it, thus heated, issued forth-as its essence-
fame, radiance, vigour of the senses, virility and the food that is
eaten.
3.
That flowed forth and went toward the sun. That forms what is
called the extremely dark colour of the sun.
Chapter V - The Honey-Doctrine (Continued)
1.
Now, the upward rays of the sun are the honey-cells above.
The secret teachings of the Upanishads are the bees. Brahman
(Om) is flower. The water is the nectar.
2.
These secret teachings as the bees heated Brahman (Om). From
It, thus heated, issued forth-as Its essence-fame, radiance,
vigour of the senses, virility and the food that is eaten.
3.
That flowed forth and went towards the sun. That forms what
appears to stir in the centre of the sun.
4.
These different colours in the sun are the essences of the
essences; for the Vedas are the essences and these colours are,
again, their essences. These are the nectars of the nectars; for
the Vedas are the nectars (i.e. immortal) and of them these
colours in the sun are the nectars.
Chapter VI - Meditation on the Vasus
1.
On the first of these nectars the Vasus live, with Agni (fire) at
their head. Truly, the gods do not eat or drink. They are
satisfied by merely looking at the nectar.
2.
They retire into that red colour and rise up from that colour.
3.
He who thus knows this nectar becomes one of the Vasus, with
Agni (fire) at their head; he is satisfied by merely looking at the
nectar. He retires into that red colour and again rises up from
that colour.
4.
As long as the sun rises in the east and sets in the west, so long
does he, like the Vasus, enjoy rulership and sovereignty.
Chapter VII - Meditation on the Rudras
1.
On the second of these nectars the Rudras live, with Indra at
their head. Truly, the gods do not eat or drink. They are
satisfied by merely looking at the nectar.
2.
They retire into that white colour and rise up from that colour.
3.
He who thus knows this nectar becomes one of the Rudras,
with Indra at their head; he is satisfied by merely looking at the
nectar. He retires into that white colour and again rises up from
that colour.
4.
As long as the sun rises in the east and sets in the west, twice as
long does it rise in the south and set in the north and just so
long does he, like the Rudras, enjoy rulership and sovereignty.
Chapter VIII - Meditation on the Adityas
1.
On the third of these nectars the Adityas live, with Varuna at
their head. Truly, the gods do not eat or drink. They are
satisfied by merely looking at the nectar.
2.
They retire into that dark colour and rise up from that colour.
3.
He who thus knows this nectar becomes one of the Adityas,
with Varuna at their head; he is satisfied by merely looking at
the nectar. He returns into that dark colour and again rises up
from that colour.
4.
As long as the sun rises in the south and sets in the north, twice
as long does it rise in the west and set in the east and just so
long does he, like the Adityas, enjoy rulership and sovereignty.
Chapter IX - Meditation on the Maruts
1.
On the fourth of these nectars the Maruts live, with Soma at
their head. Truly, the gods do not eat or drink. They are
satisfied by merely looking at the nectar.
2.
They retire into that extremely dark colour and rise up from
that colour.
3.
He who thus knows this nectar becomes one of the Maruts,
with Soma at their head; he is satisfied by merely looking at the
nectar. He retires into that extremely dark colour and again
rises up from that colour.
4.
As long as the sun rises in the west and sets in the east, twice as
long does it rise in the north and set in the south and just so
long does he, like the Maruts, enjoy rulership and sovereignty.
Chapter X - Meditation on the Sadhyas
1.
On the fifth of these nectars the Sadhyas live, with Brahma at
their head. Truly, the gods do not eat or drink. They are
satisfied by merely looking at the nectar.
2.
Thy retire into that form and rise up from that form.
3.
He who knows this nectar becomes one of the Sadhyas, with
Brahma at their head; he is satisfied by merely looking at the
nectar. He retires into that form and again rises up from that
form.
4.
As long as the sun rises in the north and sets in the south, twice
as long does it rise above and set below and just so long does
he, like the Sadhyas, enjoy rulership and sovereignty.
Chapter XI - The Result of the Meditation on the Honey
1.
Now, after having risen thence upwards, it (i.e. the sun) rises
and sets no more. It remains alone in the centre. And on this
there is the following verse:
2.
"There (i.e. in Brahmaloka) the sun neither rises nor sets at any
time. O ye gods, if this is true, may I never fall from Brahman!"
3.
Verily, for him who thus knows this Brahma-Upanishad, the
sun does not rise or set. For him it is day for ever.
4.
This doctrine Brahma told to Prajapati, Prajapati to Manu,
Manu to his offspring. And to Uddalaka Aruni this doctrine of
Brahman was narrated by his father.
5.
A father may therefore tell that doctrine of Brahman to his
eldest son to a worthy disciple.
6.
It must not be told to anyone else, even if he should offer one
the whole sea-girt earth, full of treasure; for this doctrine is
worth more an that, yea, it is worth more.
Chapter XII - Meditation on the Gayatri
1.
The gayatri is everything, whatever here exists. Speech is verily
the Gayatri, for speech sings forth (gaya-ti) and protects
(traya-te) everything, whatever here exists.
2.
That Gayatri is also the earth; for everything that exists here
rests on this earth and does not go beyond.
3.
In man, that Gayatri is also the body; for the pranas exist in this
body and do not go beyond.
4.
That body, in man, is again the heart within a man; for the
pranas exist in it and do not go beyond.
5.
That Gayatri has four feet and is sixfold. The same is also
declared by a Rik-verse:
6.
"Such is its greatness (i.e. of Brahman as known through the
symbol of the Gayatri). Greater than it is the Person (Brahman).
One of Its feet covers all beings; the immortal three feet are in
heaven (i.e. in Itself)
7-9. The Brahman which has been thus described is the same as the physical akasa outside a person. The akasa which is outside a person is the same as that which is inside a person. The akasa which is inside a person is the akasa within the heart. The akasa which is within the heart is omnipresent and unchanging. He who knows this obtains full and unchanging prosperity.
Chapter XIII - Meditation on the Door-Keepers
1.
Of that heart there are five doors controlled by the devas. That
which is the eastern door is the prana-that is the eye, that is
Aditya (the sun). One should meditate on that as brightness and
the source of food. He who knows this becomes bright and an
eater of food.
2.
That which is the southern gate is the vyana-that is the ear,
that is Chandrama (the moon). One should meditate on that as
prosperity and fame. He who knows this becomes prosperous
and famous.
3.
That which is the western gate is the apana-that is speech, that
is Agni (fire). One should meditate on that as the radiance of
Brahman and the source of food. He who knows this becomes
radiant and an eater of food.
4.
That which is the northern gate is the samana-that is the mind,
that is Parjanya (the rain-god). One should meditate on that as
fame and beauty. He who knows this becomes famous and
beautiful.
5.
That which is the upper gate is the udana-that is Vayu, that is
the akasa. One should meditate on that as strength and
greatness. He who knows this becomes strong and great.
6.
These are the five servants of Brahman, the door-keepers of
the world of heaven. He who thus knows these five servants of
Brahman, the door-keepers of the world of heaven-in his
family a hero is born. He who thus knows the five servants of
Brahman, the door-keepers of the world of heaven, himself
attains the world of heaven.
7-
8.
Now, the light which shines above this heaven, above all the
worlds, above everything, in the highest worlds not excelled by
any other worlds, that is the same light which is within man.
There is this visible of this light: when we thus perceive by
touch the warmth in the body. And of it we have this audible
proof: when we thus hear, by covering the ears, what is like the
rumbling of a carriage, or the bellowing of an ox, or the sound
of a blazing fire. One should worship as Brahman that inner
light which is seen and heard. He who knows becomes
conspicuous and celebrated, yea, he becomes celebrated.
Chapter XIV - The Sandilya Doctrine
1.
All this is Brahman. From It the universe comes forth, in It the
universe merges and in It the universe breathes. Therefore a
man should meditate on Brahman with a calm mind.
Now, verily, a man consists of will. As he wills in this world,
so does he become when he has departed hence. Let him with
this knowledge in mind form his will.
2-
3.
He who consists of the mind, whose body is subtle, whose form
is light, whose thoughts are true, whose nature is like the akasa,
whose creation in this universe, who cherishes all righteous
desires, who contains all pleasant odours, who is endowed with
all tastes, who embraces all this, who never speaks and who is
without longing-
He is my Self within the heart, smaller than a grain of rice,
smaller than a grain of barley, smaller than a mustard seed,
smaller than a grain of millet; He is my Self within the heart,
greater than the earth, greater than the mid-region, greater
than heaven, greater than all these worlds.
4.
He whose creation is this universe, who cherishes all desires,
who contains all odours, who is endowed with all tastes, who
embraces all this, who never speaks and who is without
longing-He is my Self within the heart, He is that Brahman.
When I shall have departed hence I shall certainly reach Him:
one who has this faith and has no doubt will certainly attain to
that Godhead. Thus said Sandilya, yea, thus he said.
Chapter XV - Meditation on the Universe as a Chest
1.
The chest of the universe, with the mid-region for its inside
and the earth for its bottom, does not decay. The quarters are its
different corners and heaven is its lid, which is above. This
chest is the storehouse of treasures. Inside it are all things.
2.
The eastern quarter is called Juhu, the southern quarter
Sahamana, the western quarter Rajni and the northern quarter
Subhuta. Vayu the air is their child. He who knows this Vayu
as the child of the quarters never weeps for his sons.
I know the air to be the child of the quarters; may I never weep
for my sons.
3.
I take refuge in the imperishable chest with this one and this
one and this one. I take refuge in the prana with this one and
this one and this one. I take refuge in Bhuh with this one and
this one and this one. I take refuge in Bhuvah with this one and
this one and this one. I take refuge Svah with this one and this
one and this one.
4.
When I said: "I take refuge in the prana," prana meant
everything that exists here-in that I take refuge.
5.
When I said: "I take refuge in Bhuh," what I really said was: "I
refuge in the earth, the mid-region and heaven."
6.
Then I said: "I take refuge in Bhuvah," what I said was: "I take
in fire, the air and the sun."
7.
When I said: "I take refuge in Svah," what I said was: "I take
refuge in the Rig-Veda, Yajur-Veda and Sama-Veda."
That is what I said, yea, that is what I said.
Chapter XVI - Man as a Sacrifice (I)
1.
A person, indeed, is a sacrifice. His first twenty-four years
constitute the morning libation. The Gayatri metre has
twenty-four syllables and the morning libation is offered with
Gayatri hymns. The Vasus are connected with that part of the
sacrifice. The pranas are the Vasus; for, verily, they make
everything abide (visayanti) in this body.
2.
If anything ails him during that period, he should recite the
following mantra: "O ye pranas, ye Vasus, unite this morning
libation with the midday libation. May I, who am a sacrifice,
not disappear in the midst of the pranas, who are the Vasus."
Thus he rises from his illness and becomes free of it.
3.
His next forty-four years constitute the midday libation. The
Tristubh metre has forty-four syllables and the midday
libation is offered with Tristubh hymns. The Rudras are
connected with that part of the sacrifice. The pranas are the
Rudras; for, verily, they make everything weep (rodayanti).
4.
If anything ails him during that second period, he should recite
the following mantra: "O ye pranas, ye Rudras, unite this
midday libation with the third libation. May I, who am a
sacrifice, not disappear in the midst of the pranas, who are the
Rudras." Thus he rises from his illness and becomes free of it.
5.
His next forty-eight years constitute the third oblation. The
Jagati metre has forty-eight syllables and the third oblation is
offered with Jagati hymns. The Adityas are connected with that
part of the sacrifice. The pranas are the Adityas; for, verily,
they take up (adadate) every-thing.
6.
If anything ails him during that third period, he should recite
the following mantra: "O ye pranas, ye Adityas, extend this my
third libation to the full age. May I, who am a sacrifice, not
disappear in the midst of the pranas, who are the Adityas."
Thus he rises from his illness and becomes free of it.
7.
Mahidasa, the son of Itara, knew this and said addressing a
disease: "O you disease! Why do you afflict me? I shall not die
of this pain" He lived a hundred and sixteen years. He, too, who
knows this lives on to a hundred and sixteen years.
Chapter XVII - Man as a Sacrifice (II)
1.
When a man hungers, thirsts and abstains from pleasures-
these are his initiatory rites.
2.
When he eats, drinks and enjoys pleasures, he then participates
in Upasadas.
3.
When a man laughs, eats and enjoys sexual intercourse-these
are Stuta and Sastra.
4.
Austerity, almsgiving, uprightness, non-violence and
truthfulness-these are the gifts (dakshina) for the priests.
5.
Because the life of a man is a sacrifice therefore they say that
his mother will give birth (soshyati) to him, or his mother has
given birth (asoshta) to him. The same words are used in the
Soma-sacrifice and mean: "He will pour out the Soma-
juice" and "He has poured out the Soma-juice." This is his
birth. His death is the Avabhritha.
6.
Ghora, of the line of Angirasa, communicated this teaching to
Krishna, the son of Devaki-and it quenched Krishna's thirst
for any other knowledge-and said: "When a man approaches
death he should take refuge in these three thoughts:'Thou art
indestructible (akshata),''Thou art unchanging (aprachyuta),'
and'Thou art the subtle prana.'
"On this subject there are two Rik-verses:
7.
"They (i.e. the knowers of Brahman) see everywhere the
Supreme Light, which shines in Brahman, which is all-
pervading like the light of day and which belongs to the
primeval Seed.
'Perceiving the higher light in the sun-which is above the
darkness of ignorance-as the higher light in the heart,
perceiving the Supreme Light which is higher than all lights,
we have reached the Highest Light, the Sun, the most luminous
among the gods, yea, we have reached the Highest Light, the
Sun, the most luminous among the gods."
Chapter XVIII - The Mind and the Akasa as Symbols of
Brahman
1.
One should meditate on the mind as Brahman-this is said with
reference to the body. One should meditate on the akasa as
Brahman-this is to said with reference to the gods. Thus
both-the meditation with reference to the body and the
meditation with reference to the gods-are being taught.
2.
That Brahman has four feet (quarters): speech is one foot, the
prana (the nose) is one foot, the eye is one foot, the ear is one
foot-this is to said with reference to the body. Now with
reference to the gods: Agni (fire) is one foot, Vayu (air) is one
foot, Aditya (the sun) is one foot and the quarters (disah) are
one foot. This is the twofold meditation with reference to the
body and with reference to the gods.
3.
Speech is, indeed, a fourth foot (quarter) of Brahman of which
the mind is a symbol. It shines and warms with the light of fire.
He who knows this shines and warms with fame, with renown
and with the radiance of Brahman.
4.
Prana (the nose) is, indeed, a fourth foot of Brahman. It shines
and warms with the light of the air. He who knows this shines
and warms with fame, with renown and with the radiance of
Brahman.
5.
The eye, indeed, is a fourth foot of Brahman. It shines and
warms with the light of the sun. He who knows this shines and
warms with fame, with renown and with the radiance of
Brahman.
6.
The ear, indeed, is a fourth foot of Brahman. It shines and
warms with the light of the quarters. With fame, with renown
and with the radiance of Brahman he shines and warms who
knows this, yea, who knows this.
Chapter XIX - Meditation on the Sun as Brahman
1.
The sun is Brahman: this is the teaching. An explanation
thereof follows:
In the beginning this universe was non-existent. It became
existent. It grew. It turned into an egg. The egg lay for the
period of a year. Then it broke open. Of the two halves of the
egg-shell, one half was of silver, the other of gold.
2.
That which was of silver became the earth; that which was of
gold, heaven. What was the thick membrane of the white
became the mountains; the thin membrane of the yolk, the must
and the clouds. The veins became the rivers; the fluid in the
bladder, the ocean.
3.
And what was born of it was yonder Aditya, the sun. when it
was born shouts of "Hurrah!" arose, together with all beings
and all objects of desire. Therefore at its rise and its every
return shouts of "Hurrah!" together with all beings and all
objects of desire arise.
4.
He who, knowing this, meditates on the sun as Brahman-
pleasant sounds will quickly approach him and continue to
delight him, yea, continue to delight him.
Part Four
Chapter I - The Story of Janasruti and Raikva
1.
There once lived a king named Janasruti, who was a great-
grandson of Janasruta. He bestowed his gifts with respect, gave
away liberally and cooked much food for the hungry. He built
rest-houses every-where with the thought that people
everywhere would eat his food.
2.
One night some flamingos were flying along. One flamingo
said to another: "Hey! Ho! Short-sighted, Short-sighted!
The radiance of Janasruti, the great-grandson of Janasruta, has
spread to the sky. Do not touch it, lest it should burn you."
3.
The other replied: "Say, who is this person about whom you
have spoken as though he were like Raikva, the man with the
cart?"
"What sort of person is this Raikva, the man with the cart?"
4.
The short-sighted flamingo replied: "As in a game of dice,
when the krita is won, the lower ones also are won, so whatever
merits people acquire all accrue to that Raikva. As Raikva I
describe him, too, who knows what Raikva knows."
5-6.
Janasruti the great-grandson of Janasruta overheard this
conversation. Immediately after getting out of bed, he said to
his attendant:
"Friend, did you speak of me as though I were Raikva, the man
with the cart?"
"What sort of person is Raikva, the man with the cart?"
"As in a game of dice, when the krita is won, the lower ones
also are won, so whatever merits people acquire all accrue to
that Raikva. As Raikva I describe him, too, who knows what
Raikva knows."
7.
The attendant searched for him and returned without finding
him. Then the king said to him: "Listen, where a knower of
Brahman is to searched for, look for him there."
8.
After proper search the attendant came upon a person who,
lying underneath his cart, was scratching an itch. Humbly he
took his seat near him and said: "Revered Sir, are you Raikva,
the man with the cart?"
"Oh yes, I am he," he answered.
Then the attendant returned, saying to himself: "I have found
him out."
Chapter II - Dialogue of Raikva and Janasruti (I)
1-2.
Then Janasruti the great-grandson of Janasruta took with him
six hundred cows, a necklace and a chariot with mules and
went to Raikva and said:
"Raikva, here are six hundred cows, a necklace and a chariot
with mules. Pray, revered Sir, teach me the deity whom you
worship."
3.
To him the other said: "Ah, may the necklace and the chariot
remain with you, O Sudra, along with the cows."
Thereupon Janasruti the great-grandson of Janasruta took
with him a thousand cows, a chariot with mules, a necklace and
his own daughter, too and went to Raikva.
4.
Janasruti said to him: "Raikva, here are a thousand cows, a
necklace, a chariot with mules, this wife and this village where
you shall dwell. Revered Sir, teach me."
5.
Then considering her (the princess) as the door for imparting
knowledge, Raikva said: "O Sudra! You brought these cows
and other presents; this is good. But you will make me speak
now only through this means (i.e. the princess)."
These are the villages named Raikvaparna, in the country of
Mahavrishas, where Raikva lived.
Now Raikva said to the king:
Chapter III - Dialogue of Raikva and Janasruti (II)
1.
"Verily, Vayu (the air) is the swallower (samvarga). For when
fire goes out it is indeed swallowed by the air. When the sun
sets it is swallowed by the air. When the moon sets it is
swallowed by the air.
2.
"When water dries up it is swallowed by the air. For indeed the
air absorbs them all. So much with reference to the gods.
3.
"Now with reference to the body: Verily, the prana is the
swallower. When a man sleeps, speech goes into the prana,
sight goes into the prana, hearing goes into the prana and the
mind goes into the prana. For indeed the prana absorbs them
all.
4.
"These are the two swallowers: the air among the gods, the
prana among the senses."
5.
Once Saunaka of the line of Kapi and Abhipratarin, the son of
Kakshasena, were being waited upon at their meal, when a
brahmacharin begged food of them. They did not give him
anything.
6.
He said: "One God, Prajapati, swallowed the four great ones.
He is the Guardian of the world. O descendent of Kapi, O
Abhipratarin, mortals do not see Him though he abides in
manifold forms. Verily, this food has not been given to Him to
whom it belongs."
7.
Sanaka of the line of Kapi, pondering on those words, went to
the brahmacharin and said: "He is the self of the gods, the
creator of all beings, with unbroken teeth, the eater, the truly
wise one. They speak of His magnificence as great, because
without being eaten, He eats even what is not common food. O
brahmacharin, we meditate upon this Brahman."
Then he said to the attendants: "Give him food."
8.
They gave food to him. Now these five (i.e. the eater vayu and
fire, the sun, the moon and water, which are its food) and those
five (i.e. the eater prana and the organs of speech, the eye, the
ear and the mind, which are its food) make ten. These together
constitute the krita (the highest throw in a game of dice). On
account of this similarity of ten, these ten are the food in the ten
quarters and further, they are Virat, the eater of food, by which
all this becomes seen. All this he sees and the eater of food he
becomes, who knows this, yea, who knows this.
Chapter IV - The Story of Satyakama
1.
Once upon a time, Satyakama the son of Jabala addressed his
mother and said: "Revered Mother, I wish to become a
brahmacharin. Of what ancestry am I?"
2.
She said to him: "I do not know, my child, of what ancestry you
are. In my youth I was preoccupied with many household
duties and with attending on guests when I conceived you. I do
not know of what ancestry you are. I am Jabala by name and
you are Satyakama. So you may speak of yourself as
Satyakama Jabala (the son of Jabala).
3.
He came to Gautama the son of Haridrumata and said:
"Revered Sir, I wish to live with you as a brahmacharin. May I
approach you, as a pupil?"
4.
Gautama said to him: "Of what ancestry are you, dear friend?"
Satyakama said: "I do not know, Sir, of what ancestry I am. I
asked my mother about it and she replied:'In my youth I was
preoccupied with many household duties and with attending on
guests when I conceived you. I do not know of what ancestry
you are. I am Jabala by name and you are Satyakama.' I am
therefore, Sir, Satyakama Jabala."
5.
Gautama said: "None but a true brahmin would thus speak out.
Fetch the fuel, dear friend; I shall initiate you. You have not
departed from truth."
He initiated Satyakama. Having separated out four hundred
lean and weak cows from his herd, he said: "Dear friend, go
with these."
Driving them away toward the forest, Satyakama said: "I shall
not return until they become a thousand." He lived a number of
years in the forest.
When the cows had become a thousand-
Chapter V - Instruction by the Bull
1.
The bull of the herd, addressing him, said: "Satyakama!"
"Revered Sir!" Satyakama replied.
The bull said: "Dear friend, we have become a thousand, take
us to teacher's house.
2.
"I will declare to you one foot of Brahman."
"Declare it, Revered Sir."
The bull said to him: "The east is one quarter, the west is one
quarter, the south is one quarter, the north is one quarter. This,
dear friend, is foot of Brahman, consisting of four quarters and
this foot is called Prakasavat (shining).
3.
"He who knows this and meditates on the foot of Brahman
consisting four quarters as shining, becomes shining on this
earth. He conquers shining worlds-he who knows this and
meditates on the foot of Brahman consisting of four quarters as
shining."
Chapter VI - Instruction by Fire
1.
The bull further said: "Agni (fire) will declare to you another
foot of Brahman."
Satyakama then, when it was the morrow, drove the cows in the
direction of the teacher's house. And when they came together
toward evening, he lighted a fire, penned the cows, laid fuel on
the fire and sat down behind the fire, facing the east.
2.
Agni (fire), addressing him, said: "Satyakama!"
"Revered Sir!" Satyakama replied.
3.
"Dear friend, I will declare to you one foot of Brahman."
"Declare it, revered Sir."
Agni said to him: "The earth is one quarter, the sky is one
quarter, heaven is one quarter, the ocean is one quarter. This,
dear friend, is one foot of Brahman, consisting of four quarters
and this foot is called Anantavat (endless).
4.
"He who knows this and meditates on the foot of Brahman
consisting of four quarters as endless, becomes endless on this
earth. He conquers endless worlds-he who knows this and
meditates on the foot of Brahman consisting of four quarters as
endless."
Chapter VII - Instruction by the Swan
1.
Agni further said: "A hamsa (swan) will declare to you another
foot."
Satyakama then, when it was the morrow, drove the cows in the
direction of the teacher's house. And when they came together
toward evening, he lighted a fire, penned the cows, laid fuel on
the fire and sat down behind the fire, facing the east.
2.
Then a swan flew to him and said: "Satyakama!"
"Revered Sir!" Satyakama replied.
3.
Dear friend, I will declare to you one foot of Brahman."
"Declare it, revered Sir."
The swan said to him: "Fire is one quarter, the sun is one
quarter, the moon is one quarter, lightning is one quarter. This,
dear friend, is one foot of Brahman, consisting of four quarters
and this foot is called Jyotishmat (luminous).
4.
He who knows this and meditates on the foot of Brahman
consisting of four quarters as luminous, becomes luminous on
this earth. He conquers luminous worlds-he who knows this
and meditates on the foot of Brahman consisting of four
quarters as luminous.
Chapter VIII - Instruction by the Diver-Bird
1.
The swan further said: "A madgu (diver-bird) will declare to
you another foot."
Satyakama then, when it was the morrow, drove the cows in the
direction of the teacher's house. And when they came together
toward evening, he lighted a fire, penned the cows, laid fuel on
the fire and sat down behind the fire, facing the east.
2.
Then a diver-bird flew to him and said: "Satyakama!"
"Revered Sir!" Satyakama replied.
3.
"Dear friend, I will declare to you one foot of Brahman."
"Declare it, revered Sir."
The diver-bird said to him: "The prana is one quarter, the eye
is one quarter, the ear is one quarter, the mind is one quarter.
This, dear friend, is one foot of Brahman, consisting of four
quarters and this foot is called Ayatanavat (having support).
4.
"He who knows this and meditates on the foot of Brahman
consisting of four quarters as Ayatanavat, possesses a support
(i.e. home) on this earth. He conquers the worlds which offer a
home-he who knows this and meditates on the foot of
Brahman consisting of four quarters as Ayatanavat."
Chapter IX - Instruction by the Teacher
1.
Satyakama reached the teacher's house. The teacher said to
him: "Satyakama!"
"Revered Sir!" Satyakama replied.
2.
The teacher said: "Dear friend, you shine like one who knows
Brahman. Who has taught you?"
"Others than men," he replied. "But I wish, revered Sir, that
you alone should teach me."
3.
"For I have heard from persons like your good self that only
knowledge which is learnt from a teacher (acharya) leads to the
highest good."
Then he (Gautama) taught him the same knowledge. Nothing
whatsoever was left out, yea, nothing whatsoever was left out.
Chapter X - The Story of Upakosala
1.
Upakosala the son of Kamala dwelt as a brahmachirin
(religious student) with Satyakama the son of Jabala. He tended
his teacher's fires for twelve years. Satyakama allowed his
other pupils to return to their homes after they had finished
their Vedic studies but did not allow Upakosala to depart.
2.
Then his wife said to him: "This brahmachirin, practising
austerities, has intelligently tended your fires. Give him
instruction lest the fires should blame you." The teacher,
however, went away on a journey without teaching him.
3.
The brahmachirin out of mental grief began to fast. Then the
teacher's wife said to him: "Brahmachirin, why do you not
eat?"
He said: "There are in a man like me many desires directed to
various objects. I am full of sorrows. I will not eat."
4.
Thereupon the fires said among themselves: "This
brahmachirin, practising austerities, has intelligently tended us.
Come, let us teach him."
They said to him: "The prana is Brahman, ka (joy) is Brahman,
kha (the akaha) is Brahman."
5.
He said: "I understand that the prana is Brahman, but I do not
understand'joy' (ka) and'the akasa' (kha)."
They said: "What is joy (ka) is the akasa (kha), what is the
akasa (kha) is joy (ka)."
They taught him the prana (i.e. Brahman) and the akasa related
to it.
Chapter XI - Instruction by the Household Fire
1.
Next the Garhapatya Fire taught him: "The earth, fire, food and
the sun are my forms. The person that is seen in the sun-I am
he, I am he indeed.
2.
"He who, knowing this, meditates on the fire frees himself from
sinful actions, obtains the World of the Garhapatya Fire,
reaches his full age and lives brightly. His descendants do not
perish. We support him in this world and in the other who,
knowing this, meditates on the fire."
Chapter XII - Instruction by the Southern Fire
1.
Then the Anvaharya (Southern) Fie taught him: "Water, the
quarters, the stars and the moon are my forms. The person that
is seen in the moon-I am he, I am he indeed.
2.
"He who, knowing this, meditates on the fire frees himself from
sinful actions, obtains the World of the Anvaharya Fire, reaches
his full age and lives brightly. His descendants do not perish.
We support him in this world and in the other who, knowing
this, meditates on the fire."
Chapter XIII - Instruction by the Ahavaniya Fire
1.
Then the Ahavaniya Fire taught him: "The prana, the akaha,
heaven and lightning are my forms. The person that is seen in
lightning-I am he, I am he indeed.
2.
"He who, knowing this, meditates on the fire frees himself from
sinful actions, obtains the World of the Anvaharya Fire, reaches
his full age and lives brightly. His descendants do not perish.
We support him in this world and in the other who, knowing
this, meditates on the fire."
Chapter XIV - Dialogue between the Teacher and the
Pupil
1.
Then they (i.e. all the fires) said: "Upakosala, dear friend, thus
we taught you the knowledge of ourselves and the knowledge
of the Self. But the teacher will teach you the way."
The teacher returned and said to him: "Upakosala!"
2-3. He replied: "Revered Sir!" "Dear friend, your face shines like that of one who knows Brahman. Who has taught you?" "Who should teach me, Sir?" Here he conceals the fact, as it were. And he said pointing to the fires: "For this reason they are of this form now, though they were of a different form before." "Dear friend, what did they teach you?" "This," Upakosala replied and repeated some of what the fires had told him. The teacher said: "They told you, dear friend, only about the worlds, but I shall tell you about Brahman. As water does not cling to the lotus leaf, so no evil clings to one who knows this." Upakosala said to him: "Revered Sir, please tell me."
Chapter XV - Instruction by the Teacher
1.
He said: "The person that is seen in the eye-that is the Self.
This is the immortal, the fearless; this is Brahman. That is why,
if one drops melted butter or water in the eye, it flows away on
both sides.
2.
"The seers call him Samyadvama, for all blessings (vama) go
towards him (samyanti). All blessings go towards him who
knows this.
3.
"He is also Vamani, for he carries to living beings (nayati) all
blessings (vama). He who knows this carries all blessings.
4.
"He is also called Bhamani, for he shines (bhati) in all the
worlds. He who knows this shines in all the worlds.
5.
"Now, whether or not they perform the funeral rites for such a
person, he goes to light, from light to day, from day to the
bright half of the moon, from the bright half of the moon to the
six months during which the sun goes to the north, from those
months to the year, from the year to the sun, from the sun to the
moon, from the moon to lightning. There a person who is not a
human being meets him and leads him to Brahman. This is the
Path of the Gods (Devayana), the path leading to Brahman.
Those who travel by it do not return to the whirl of humanity,
yea, they do not return."
Chapter XVI - The Silence of the Brahma Priest
1.
Verily, he who moves along (i.e. the air) is the sacrifice; for he,
moving along, purifies everything. And because, moving along,
he purifies everything, he is the sacrifice. Of that sacrifice, the
mind and speech are the two ways.
2-3.
The Brahma priest purifies one of the two (i.e. the mind) by his
mind. The other (i.e. speech) is purified through words by the
hotri priest, the adhvaryu priest and the udgatri priest.
If the Brahma priest, after the Prataranuvaka hymn has begun
and before the recitation of the Paridhaniya hymn, breaks his
silence and speaks, he purifies only one of the ways (i.e.
speech), but the other (i.e. the mind) is injured. As a man
walking on one leg, or a carriage going on one wheel, is
injured, likewise the sacrifice is injured. Following the injury to
the sacrifice, the sacrificer too is injured. By performing the
defective sacrifice he becomes more sinful.
4.
But if the Brahma priest, after the Prataranuvaka hymn has
begun and before the recitation of the Paridhaniya, does not
break his silence and speak, he purifies both the ways and
neither of them is injured.
As a man walking on two legs or a carriage going on two
wheels goes on without obstacle, likewise the sacrifice goes on
without obstacle. Following the success of the sacrifice, the
sacrificer too fares well. Having performed the sacrifice he
becomes better.
Chapter XVII - Penances for Mistakes in the Sacrifice
1.
Prajapati brooded over the worlds; from them, thus brooded
over, he squeezed the essences: agni (fire) from the earth, vayu
(air) from the mid-region and aditya (the sun) from heaven.
2.
He brooded over these three deities; from them, thus brooded
over, he squeezed the essences. The Rik-verses from fire, the
Yajus-verses from the air and the Saman-verses from the
sun.
3.
He brooded over the threefold knowledge (i.e. the three Vedas);
from them, thus brooded over, he squeezed the essences: Bhuh
from the Rik-verses, Bhuvah from the Yajus-verses and
Svah from the Saman-verses.
4.
If the sacrifice is injured with regard to the Rik-verses, one
should then offer a libation in the Garhapatya Fire saying:
"Bhuh Svaha!" Thus is healed the injury with regard to the
Rik-verses by means of the essence and the power of the
Rik-verses themselves.
5.
If the sacrifice is injured with regard to the Yajus-verses, one
should then offer a libation in the Southern (Dakshina) Fire,
saying: "Bhuvah Svaha!" Thus is healed the injury with regard
to the Yajus-verses by means of the essence and the power of
the Yajus-verses themselves.
6.
If the sacrifice is injured with regard to the Saman-verses, one
should then offer a libation in the Ahavaniya Fire, saying:
"Svah Svaha!" Thus is healed the injury with regard to the
Saman-verses by means of the essence and the power of the
Saman-verses themselves.
7-8. As one binds gold by means of borax and silver by means of gold and tin by means of silver and lead by means of tin and iron by means of lead and wood by means of iron or leather, Likewise one heals any injury done to the sacrifice with the power of these worlds, these gods and these three Vedas. That sacrifice is well healed in which there is a Brahma priest who knows this.
9-10.
That sacrifice is inclined to the north in which there is a
Brahma priest who knows this. And with regard to such a
Brahma priest, there is the following gatha: "Wherever it is
injured, thither he (the Brahma priest) goes."
The silent Brahma alone, as one or the priests, protects the
sacrificer, as a mare protects a warrior. Because the Brahma
priest who knows this protects the sacrifice, the sacrificer and
all the priests, one should therefore make a person who knows
this the Brahma priest and not one who knows it not, yea, not
one who knows it not.